You said that giving your life up to them (them meaning all of mankind with skins brown, yellow or black in colour) was like selling your soul to a brute. You contended that that kind of thing was only endurable and enduring when based on a firm conviction in the truth of ideas racially your own, in whose name are established the order, the morality of an ethical process. We want its strength at our backs, you said. We want a belief in its necessity and its justice, to make a worthy and conscious sacrifice of our lives. In other words, you maintained that we must fight in the ranks or our lives don't count. You should know who came out cleverly without singeing your wings.
ellauri008.html on line 1574:

Success is the only standard of morality

ellauri008.html on line 2151: Huono puoli näissä kovaxikeitetyissä konnakirjoissa on että sankari näyttää aina häviävän lopussa, sekin tapetaan joteskin julmasti. Paha saa palkkansa. Mitä hittoa? Onx tää jotain fiktiota? Vitun moraliteetteja. Ehkä niitä ei saa muuten julkasta. No sellaistahan se on aina ollut, saduissa paha susi täytetään lopuksi kivillä ja ommellaan kiinni, löysäresoriset punahilkat tapetaan epämoraalisten romaanien loppupeleissä. Saavat opetuxen.
ellauri008.html on line 2166: Kunnon utilitaristi laskee mukaan myös siirron hinnan, se on osa pelin arvoa. Mut se on ajatusvirhe et teon arvo olis pelin arvo. Ei se ole, vaan pelin lopputulos. Hävinnet sankarit ei ole suurmiehiä, vaan voittaneet. Success is the only standard of morality. Sori siitä.
ellauri009.html on line 890: Tästä voi olla jotakin hyötyä, sanoi Lea, kun kävi seurakunnan tilaisuuxissa ihan loppusuoralla.
ellauri011.html on line 267: Kant kuiva moralisti paheksuu:

ellauri014.html on line 89: Pamela; or, Virtue Rewarded is an epistolary novel by English writer Samuel Richardson, a novel which was first published in 1740. It tells the story of a 16-year-old maidservant named Pamela Andrews, whose employer, Mr. B, a wealthy landowner, makes unwanted and inappropriate advances towards her after the death of his mother. Pamela strives to reconcile her strong religious training with her desire for the approval of her employer in a series of letters and, later, journal entries, addressed to her impoverished parents. After various unsuccessful attempts at seduction, a series of sexual assaults, and an extended period of kidnapping, the rakish Mr. B eventually reforms and makes Pamela a sincere proposal of marriage. In the novel's second part, Pamela marries Mr. B and tries to acclimatize to her new position in upper-class society. The full title, Pamela; or, Virtue Rewarded, makes plain Richardson's moral purpose. A best-seller of its time, Pamela was widely read but was also criticized for its perceived licentiousness and disregard for class barriers.
ellauri014.html on line 708: Tää on just tätä, niinko 99% kaikesta moraliteetista: geenit vs. meemit. Moraali on aina meemin leirissä. Kun tavara ja kalu joutuu vastakkain, tavara on tärkeämpi. Siihen tää kaikki moralisointi tähtää, ja on aina tähdännyt. Eroja on lähinnä työn ja omaisuuden jaossa, kuten Marx tähdensi.
ellauri014.html on line 816: Tämän tunnelmapalan jälkeen jatketaan kierrosta pusikossa ja haukutaan Versaillesta, Lontoon puistoja ja hollanninsipuleita. No ei niihin kyllä olis varaakaan. Lammikossa on pikkukaloja, joita Wolle syöttää taskunöyhdällä. Kalat on Fanon tuonut sinne salaa keittiöstä. Onhan niillä siellä ahdasta, mutta ahdasmielistä ois apulaista loukata vaan jonkun ahvenan mukavuuden takia. Jokin arvojärjestys on sentään oltava elollisten kesken. Herrasväki ensin, sitten alakerran väki, muut luojanluomat hännänhuippuna. Näitä järjestyksiä paljastui myös MIT:n Moral machinessa, missä koira kai löi tärkeydessä vanhuksen ja kissan, ja kissa vanhan naisen.
ellauri014.html on line 1027: Voznikajet vopros, missä suhteessa Julkun esiaviollinen sexi oli parempaa kuin Lollon. No ylläri, vastaus on ilmeinen: säädyt ja sukupuoliroolit oli toisinpäin, Julle maxo palkkaa kotiopettajalle, loordi entiselle huoralle.
ellauri014.html on line 1123: Tästä etiäppäin loppun saakka Pröön kirje lähtee ihan longiksi, se on vaan Rusoon oman "filosofian" pyöritystä. 1700-luvun moralisointia, teollistuvan yhteiskunnan johtoportaan angstia, että mikä olis paras peitetarina. Mikä satu ize uskoa, mitä pajunköyttä uskotella alamaisille. Vähän sellasta Benthamin ja Millin tyylistä utilitarismia: mikähän vaihtoehtoinen totuus toimis parhaiten. Meemiteollisuuden höyrykoneet yskähtelee käyntiin. Nykyisin ne hyrrää ihan täysiä. Vaihtoehdot löytyy kaikki netistä. Siellä luuraa kaikki pilven päällä kyylääjät, ihmisten phishaajat.
ellauri014.html on line 1438: Julien ja Pröön nuori lempi oli Rousseaulla vain sisäänheittotemppu, moralistin väärää mainostusta. Loput kirjasta peukuttaa säätyjä, poroporvarillisia arvoja ja vanhaa omaisuutta. (Kuinkahan moni tätä enää jaksoi lukea, kun panokohdat oli katottu.) Peli, erä ja ottelu meni meemeille.
ellauri014.html on line 1531: Tutta l´arte del Marini consiste nella forma, nella pura espressione; la sua poesia è scarsa di pensiero e di sentimento e quel poco che vi si trova è - come osserva il De Sanctis - privo di serietà. Quel ripetere, quel girare e rigirare la medesima idea presentandocela sotto aspetti diversi è una prova della povertà di pensiero cui il poeta supplisce con un calore veramente straordinario d´ immaginazione. Ancor più palese è il difetto del sentimento: egli non sente quel che canta; non ha fede in quel mondo da cui prende i fantasmi dell´arte sua. Vuol esser poeta religioso, patriottico, morale e riesce falso e freddo perchè in lui non vi è il sentimento della religione, della patria e della morale. Solo nel genere erotico eccelle il Marini, ma non sarebbe esatto dire ch´egli abbia il vero sentimento dell´amore. Il suo piuttosto è senso erotico. Non è la donna che suscita i suoi sospiri, ma la femmina; non è Beatrice, non è Laura, che suscitano nell´anima del poeta il fuoco soave di una passione divina, ma è la procace Lilla che con la sua carne odorosa eccita il senso del Marini e gl´ ispira i versi degli Amori notturni e dei Trastulli estivi, ove il naturalismo più crudo è espresso in una forma spirante l´estrema voluttà dei sensi. Le liriche erotiche del nostro autore sono tutto un poema in cui si fa l´apoteosi del piacere sensuale. Il Marini non analizza i suoi sentimenti e non mostra i vari atteggiamenti del suo spirito sotto l´azione d´amore, ma s´indugia nel rappresentarci la bellezza plastica delle sue amanti. I suoi madrigali e i suoi sonetti sono tanti brevissimi inni al pallore, al neo, alle chiome erranti, alla treccia ricamata di perle, ai pendenti, allo specchio, all´ago, alla bocca, al seno, al velo, al guanto, al ventaglio della sua donna; sono tanti quadretti in cui l´amante è sorpresa durante il bagno, dinanzi allo specchio, mentre si pettina, in carrozza, al giunco dei dadi; le sue canzoni sono superbe sinfonie dedicate al bacio e all´amplesso in cui culmina, per un istante, la passione carnale del poeta. La carne e il senso regnano sovrani nell´Adone e fremono di voluttà sotto il velo tenue e mal messo dell´allegoria e sotto l´ipocrisia del fine morale.
ellauri014.html on line 1724: And maybe a better one. I am perhaps not the best judge, but it seems to me the gritty upward-way poem is better than the floral lift to heaven. Bryant, however, is a celebrated poet, and Montgomery merely an interesting poet. My personal connection to the upward way and my own struggles to work out my vocation might bias me.
ellauri015.html on line 47: Teemu edustaa moraalista relativismia, tai relatiivista moralismia. Hän on muun muassa vastustanut prostituution kriminalisointia väittäen, että jos seksityö on vapaaehtoista, ei se välttämättä ole sen huonompaa työtä kuin muutkaan työt. Teemu on Schopenhauerin oppipoikia. Ei ainakaan sen huonompaa kuin julkisuuden huoraaminen taiteen valepuvussa. Eix se pönttö edes tiedä mitä eroa on panolla ja parituxella? No heebolta joka runkkaa kuolleen kissan päälle ei voi odottaa aivotyöskentelyn ihmeitä.
ellauri015.html on line 616: Romaanit on moraliteetteja,

ellauri015.html on line 870: Putosimme puusta äskettäin öljysoralle

ellauri016.html on line 277: Mut hei: jos Fernando menettää Mersun se menettää myös pankin, ja jää Donald Trumpin panttivangiksi. Mersusta voi saada lisää lapsia, jos se säilyy elolle, jos tarvitaan. Sitäpaizi jos lapsi kuolee, Mersusta saa halutessa eron ilman seurauxia, ja voi valita tilalle Alejandran plus tilan puolikkaan. Spoileri: Fernando valizee Mersun ilman lisävarusteita. Äiti, joka on sentään nainen, hyväxyy valinnan. Miehille se on käsittämätön: lapsi on sukua, äiti ei, pankki on sentään aina pankki, ja akkojahan on lisää joka oxalla. Erät 6-0 meemeille. Pallo, erä ja ottelu moraliteetille.
ellauri016.html on line 499: Ei toi wikipedian p.c. moralisoiva ja psykologisoiva määritelmä ole oikea. Ei ole kyse eriarvoisista mielipiteistä. Tolla kriteerillä on kaikki snobeja, niinku jeesuxen kriteerillä on kaikki syntisäkkejä. Syntiähän tekee kaikki mielessä. Synnittömän on helppo sanoa. Heittää eka kivi lasihäkissä.
ellauri024.html on line 391: G.H. von Wright (1916), punaposkinen tuttavamme, torpedoi Arskan ekan psykologisoivan väitöskirjateelmän suoralta kädeltä. Se oli Arskan elämän suuri katastrofi. Säveltäjä Skrjabin, joka 46-vuotiaana sai verenmyrkytyxen ja kuoli siihen, sanoi: Mutta minähän kuolen. Mutta tämähän on katastrofi. Arska toipui ja väitteli sitten Aleksis Kivestä. Puursi sitkeästi läpi harmaan kiven. Munkin eka PhD MS meni kiville ja sain siitä masixen, tai kääntäen.
ellauri024.html on line 719: Pahempa seuraa ellen erehdy, Arska tarjoo komiikan sankarin mallixi jotain Rokan kaltasta vizailevaa tappajaa, joka ei ammu ihmisiä vaan vihollisia. Irtopäitä lentelee, verta ja suolenpätkiä. Kazoo kuin Indiana Jones hölmistyneenä huvittavaa veiziä heiluttavaa rättipää pelleä, vetää rivollin ja ampuu sen hengiltä suoralta kädeltä. Ryhmy ja Romppainen. Asterix ja Obelix. El Zorro ja kenraali Xavier. Jerry Cotton ja Phil Decker. Batman ja Robin. Tintti ja Kapteeni Kapu. Puovo Lipponen ja Kalle Kustaa Korkki. Mikki ja Hessu. Ilmiselvä sankari. Yhdellä ainoalla vantteran jalkansa potkaisulla kenraali lennätti miehen läpi seinäpaneelin. Mies lensi kuin tikkapelin tikka. Miehessä on ainesta lentäjäxi, kenraali huomautti. Revi siitä huumoria.
ellauri025.html on line 104: St. Thomas was a vocal supporter of the death penalty. This was based on the theory (found in natural moral law), that the state has not only the right, but the duty to protect its citizens from enemies, both from within, and without. Aquinas advocated the death penalty for obstinate heretics.
ellauri026.html on line 372: On sellasia pytagoralaisia, joille kaikki on niin yhteistä et ne ottaa mitä vaan messiin mekon alla, ne ei tee siitä isompaa numeroa kuin jos ne olis perintökamoja. Toiset on vaan olevinaan rikkaita, ja tää kuvitelma riittää niille onnexi. Joillakuilla on hienot talot Helsingissä ja sen vuoxi pihistelee mökillä. Jotkut panee menee kaiken samantien, toiset kerää kokoon hyvällä tai pahalla. Yx ährää kerätäxeen julkkismainetta, toinen makaa nokisena uunin takana. A great many undertake endless suits and outvie one another who shall most enrich the dilatory judge or corrupt advocate. One is all for innovations and another for some great he-knows-not-what. Another leaves his wife and children at home and goes to Jerusalem, Rome, or in pilgrimage to St. James´s where he has no business. In short, if a man like Menippus of old could look down from the moon and behold those innumerable rufflings of mankind, he would think he saw a swarm of flies and gnats quarreling among themselves, fighting, laying traps for one another, snatching, playing, wantoning, growing up, falling, and dying. Nor is it to be believed what stir, what broils, this little creature raises, and yet in how short a time it comes to nothing itself; while sometimes war, other times pestilence, sweeps off many thousands of them together.
ellauri026.html on line 407: Stoalaiset muuten kuvittelevat olevansa kaikista kuolevaisista eniten jumalisia. Mutta ottakaapa käsille vaikka vain yksi ainoa tuollainen oppinut; olkoonpa hän 3- 4- tai jopa 600-kertainen stoalainen, myös hän siirtää antaumuxella syrjään elleikään partaansa, joka on hänen viisautensa olennaisin tunnusmerkki ja yhdistää hänet joulupukkiin, niin ainakin piinallisen arvokkuutensa ja rautaisen siveysoppinsa ja kalsarinsa, samoin kun oikaisee ozansa rypyt kun ryhtyy harjoittamaan kaikenlaisia tonttuiluja petihommissa. Lhyesti sanoen, jokaisen viisaan on huudettava avuxi minua, yxin ja ainoastaan minua, halutessaan ruveta isäxi. Niinpä niin, mixi en voisi puhua teille avoimesti ja vapaasti tapojeni mukaan? Sanokaa minulle, ovatko pää, kasvot, rinta, käsi, korvat, jotka kaikki ovat kunnian- ja huomionarvoisia ruumiinelimiä, luodut ihmisten ja jumalien siittämistä varten? Ei, arvelen etteivät ne kaikki yhdessäkään kelpaa elämän siementämiseen. Pikemminkin ihmissuvun monikertaistamiseen kelpaa eräs toinen elin, joka on niin hullunkurinen ja etuveitikkamaisen näköinen, ettei sitä voi mainita nimelläkään naureskelematta. Tästä pyhästä lähteestä jokainen olento ammentaa alkunsa varmemmin kuin pytagoralaisuus numerosta 4.
ellauri026.html on line 455: His activity took many forms; but he was always, whether through classical treatise or encyclopædic collection or satirical dialogue or direct moral appeal—always and everywhere, the preacher of righteousness. His successes were invariably along this line. His failures were caused by his incapacity to perceive at what moment the mere appeal to the moral sense was no longer adequate.
ellauri026.html on line 516:

absolute accept alleged ancient appeal attitude authority Christian Christian theology Church claim clear common conceived conception conflict Congregationalism conscience conscious continuous revelation death declared definition Deity demand desire divine ideal doctrine dualism earth earthly elements enlightened esotericism essential evil experience expression fact faith feeling forms give Gnostics harmony heart Hebrew highest honest human nature idea imagine individual inspiration instinct Jesus lative living man's Manicheism mankind matter means ment mind miracle Montanism Montanistic oral&dq=Unitarian+Thought&hl=fi&source=gbs_word_cloud_r&cad=5" class="cloud7">moral natural law needs never notion occult once organization ourselves Pelagian perfect philosophers polytheism polytheistic possible precisely priesthoods principle prophet Protestant Protestant Reformation race rational redemption Reformation reject relation religion religious revelation sacramental scheme seems sense soul spirit struggle tarian teaching theologians theology things tion tradition true truth Unitarian believes Unitarian finds Unitarian thought unity universe vidual virgin birth whole word worship

ellauri030.html on line 786: Voltaire sanoi että taivas antoi meille elämän monien vaivojen vastapainoxi 2 asiaa, toivon ja unen. Sen olisi pitänyt laskea mukaan vielä nauru. Kunpa oliskin yhtä helppoa naurattaa tolkun ihmisiä, ja vitsikkyys ja kasvantaviäryys, jota siihen tarvitaan, eivät olisi yhtä harvinaisia kuin on yleisiä lahjat runoilla päänsärkyä, kuten mystisillä pohdiskelijoilla, häränpyllyjä kuten neroilla, ja sydänsärkyjä kuin romaanikirjailijoilla (ja muilla sellaisilla moralisteilla). Niinpä, Imppa. Sulla taas oli kadehdittava taito kirjoittaa rutikuivia pohdiskeluja ja kilometrin pituisia virkkeitä.
ellauri031.html on line 800: Den kanskje mest kjente profetien Minos har formidlet er en profeti han skrev ned gitt av en eldre kvinne fra Valdres. Hun var i nitti-årene. Dette var på slutten av 1960-tallet og kvinnen fortalt Minos hvordan det ville være «i den siste tid», den handlet om samboere (noe som var uvanlig på den tiden), umoral, tabuer som brytes, om en militær nedrustning (i Norge), den tredje verdenskrig og mye annet. Profetien innholdt så mye radikalt at Minos la den til siden, for så å glemme den.
ellauri031.html on line 802: Flere år senere, på 1990-tallet, fant Minos igjen det han hadde skrevet og ble svært forundret. Samfunnet hadde endret seg slik at det som stod i profetien om ekteskap i oppløsning, samboere, umoralsk bilder på TV (internett), ikke lengre var en radikal profeti, men et speilbilde av verden.
ellauri032.html on line 492: HSn arvostelu ilmestyy vasta koronatauolla. Philip tähdentää olevansa riitaisempi henkilö kuin Rikhard. Kirjassa vaan naiset riitelee, Rikhard väistelee lentäviä lautasia. Rikhardin elämä oli jotakuinkin mallillaan. Avioliitossakaan ei ollut mainittavia ongelmia. Aivan selvästi ei romaanissa käy ilmi, mitä vanhassa liitossa oli vikana. Ja mikä vanhassa Paulassa lopulta oli niin kohtalokasta, että elämä pitää panna uusixi. Uuden suhteen auvoa ei kauan kestä. Siivous ja pyykinpesuvuorot tuottavat jo tulisia riitoja. Entisessä liitossa vaimo varmaan teki kaiken. Grels on melkein curling-vanhempi, joka myötäilee 11-vuotiaan poikansa toiveita. Lapseton Paula tykkää pahan äitipuolen roolista. Grels tykkää vänisevän piipunrassin roolista. Ollaan siis parisuhteen ydinongelmien äärellä. Kantakaupungin kermaperseet eivät pysty parempaan kuin stereotyyppinen lähiöperhe. Pahempaan kyllä on eväitä. Grels saa potkut Hoblan kulttuuripäällikön paikalta ("willfully jobless" kuten Clevelandin lakimies) ja heittäytyy (lue heitetään) "vapaaxi kirjailijaxi" eli "freelancerix" eli "yxinyrittäjäx". Rahat menee lapsenruokoissa. Moralisoivaa äitiä sentään pääsee vähän julkisesti lyttäämään, kirjallisten piipunrassien perinteiseen tapaan (Musset, Knasu, Herzog, Roth, Tikkanen ym ym).
ellauri033.html on line 350:

Romancier moraliste, M. Paul Bourget commença par s´inoculer
ellauri033.html on line 362: de mysticisme imaginatif. Sa personnalité morale a deux faces; il les
ellauri033.html on line 384: prouver que l´analyse est une « multiplicatrice d´énergie morale ».
ellauri033.html on line 399: capucinades. Après avoir convaincu la morale laïque des pires
ellauri033.html on line 408: Hra Paul Bourget on mondeeni romaanikirjailija, zygologinen ja moralistinen. Mondeenixi sen maku oli erittäinkin aristokraattinen (vaikka olikin poroporvari). Nuorena innokkaana se kuvitteli runoilevansa "vernissatuissa saappaissa ja vaaleissa käsineissä". Idoli oli silloin pukeutunut viimeisen muodin mukaan. Sitä on usein pilkattu nokkelahkosti sen eleganteista tavoista ja innostuxesta salonkien ja buduaarien pikku rivouxiin. Se vaikutti sanalla sanoen aika snobilta. No se ei ole "kirjallisuudessa" kovin harvinaista. Yx Paulin henkilöistä, kiltti runoilija Rene Vincy, huomauttaa aika naivisti: Me kirjailijat, meillä on hirvee hinku hienoihin siusustuxiin: Balzacilla oli se, Mussetilla oli se, se on sellanen pieni lapsellinen piirre. Snobi voi olla monella tavalla. ... On snobeja ja snobeja, tämmöinen pieni viaton on kaikista anteexiannettavin.
ellauri033.html on line 414: Voi kysyä oliko luonto tarkoittanut Hra Bourgetin kirjoittamaan mondeeneja romaaneja. Se tahtoi olla muodikas kirjailija, ja sitähän se oli. Mutta samalla kun onnittelee sitä sen innosta täyttää tämä tehtävä, voi katua ettei se ottanut izelleen sopivampaa aihetta. Hra Bourgetin valizemassa genressä sen ominaispiirteet kääntyvät vioixi. Sen kaunein kirja (kai tää Disciple?) on ankara ja vahva etydi, jossa ei ole mitään mondeenia. Kun B. maalaa mondeenia eleganssia, sen vakavuus kuulostaa nulikkamaiselta, ja kun se pohdiskelee sentimentaalisia typeryyksiä, sen metafysiikka kuulostaa pedantilta. Sillä ei ole mitään niitä lahjoja joita hommaan tarvittais. Se on tunnollinen ja raskas, se ei osaa leikkiä. Siltä puuttuu huolettomuutta, taitoa ja suloa. Se minkä muut antavat hienoisesti ymmärtää, se sanoo pitkän kaavan mukaan yxitoikkoisen monisanaisesti. Missä muut liu´uttelevat, se tunkee päälle ja tolkuttaa. Pakinointi ja ironia on sille tuntematonta. Se on tarkka havainnoija, kexeliäs moralisti, mutta siltä puuttuu totaalisesti henkevyys. Vaikka lukee kaikki ne 15-20 romaania mitä se on kyhännyt, ei löydä mitään vizikkäämpää kuin Francoisen pölinä Mensongesissa, tai Opetuslapsessa pappa Carbonnetin turina: yx sanoo kukkelikuu incogniton sijasta, toinen sanoo 4-12 välillä pro catimini. Hra Bourget kerää huolellisesti tämmöisiä hulvattomuuxia; Bouvard ja Pecuchet teki sen paremmin.
ellauri033.html on line 432: Joissakin romaaneissa Hra Bourget ei tyydy vaan kuvaamaan sielujen tilannetta, vaan se asettuu vastustamaan joitain oikeita väitteitä. Opetuslapsessa, esimerkiksi; ja siellä sen analiissi on ihailtavan tarkkaa ja syvällistä (sanoo Pellissier; lue: päädytään katoliseen johtopäätöxeen). En sanoisi samaa Luvatusta maasta enkä Cosmopolixesta. Luvatussa maassa moralisti esittää kysymyxen, mutta zygologi vesittää sen. Ikävä kyllä tässä ei päädytä yhtä selvään loppputulokseen kuin Opetuslapsessa.
ellauri033.html on line 437: Hra Bourget halus olla samalla kertaa moralistinen ja zygologinen kirjailija. Pellissierin miälestä tästä ei tule lasta eikä paskaakaan. Jos se kertoo jostain poikkeustapauxista, mitä niistä jää käteen moralistille? Ei käy, pitää kirjoittaa kunnollisia moraliteetteja tai ei sit ollenkaan. Jos moraalinen johtopäätös ei seuraa annetuista premisseistä loogisesti, mikäs oppitunti se nyt on. Tuumii Pellissier. Ja toistaa et Opetuslapsi on sentään Hra Bourgetin kirjoista väkevin.
ellauri033.html on line 443: Onx Hra Bourgetkin tämmönen Dr. Jekyll ja Mr. Hyde? Joo sanoo Pellissier. Sillä on aina on ollut izessään pari kolmekin minuutta: mystikko ja moralisti toisaalta, diletantti ja herkuttelija toisaalta. Sen mystisismi menee hukkaan tekohenkilöihin ja steriileihin huudahduxiin, kun sen monisieluiset ponit potkii aidan yli. Mikä pahempaa, sen älyllinen epäily ja aistillisuus estää sitä pääsemästä taivaaseen. Six nää Hra Bourgetin aaltoilut on viihdyttäneet meitä jo vuosia. Lähes kaikissa sen kirjoissa on joku libertiini joka saa taivaskosketuxen. Sankarit alkaa viime sivuilla höpöttää paternosteria. Ja seuraavassa kirjassa alotetaan koko homma alusta. Se ei ole järin rohkasevaa (Pellissierin miälestä).
ellauri033.html on line 458: Mut ennen Discipleä oli mautonta moralisoida näiden sankareiden toimia. Tähän tulee nyt muutos! alkaa ryhtiliike, paluu entiseen katoliseen kuriin. Loppu se nietscheily, Balzacin culte de moi ym rypeminen synnissä. Vastavastavastauskonpuhdistus saa Borgetista lojaalin Lojolan. (Toynbee hoi! Ootko kuulolla? Taas alkaa kierros alusta. Vrt Sariola, joka kääntyi jumalattoman stalinismin kannalta sosiaalidarwinismin puujumalaan.)
ellauri035.html on line 404: Like coral branches in the black sea of their hair?
ellauri035.html on line 832: korallijuonteilta niiden tukan mustassa meressä?
ellauri035.html on line 1033: ”The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.”
ellauri035.html on line 1111: Se Balthasarista. Nyt Karseaan. Lääkärinpoika Balthasar Gracián y Morales (äidin nimi Morales ei tarkoita moraalia, vaan mauria) asui sedän tai enon luona joka oli, pappi. Sillä oli 4 veljeäkin, joista kaikista tuli niinikään pappeja. Kumma ettei kukaan ruvennut lääkärixi. Harmittikohan se isukkia. No Balden iskä oli aika köyhä kaiketi, varmaan puoskari. Sen kaveri Lastanosa oli äveriäs ja sillä oli iso kirjasto.
ellauri035.html on line 1129: Las tres furias destructoras de la personalidad moral son la ignorancia, la envidia y el miedo.
ellauri035.html on line 1150: Nada de indignación moral, cuyo sentimiento vindicativo me parece en el fondo una forma de crueldad. Gracián jamás se indigna, lo que noquiere decir precisamente que sea insensible.
ellauri035.html on line 1154: D a él reglas para triunfar en el mundo. Algunas son egoístas y cautelosas, como el vivir práctico demanda; la mayoría son las propias de la moral prudencia. No se dirige a hombres contemplativos que viven alejados del ruido del mundo y pueden practicar cómodamente la virtud. Se dirige a criaturas de carne y hueso entregadas a la batalla de la existencia. Mira a la conveniencia, y no al sacrificio. No aspira al imposible de cambiar la naturaleza de cada uno de sus lectores. No es idealista, no es sentimentalista. " Es menester gran tiento con los que se ahogan, para acudir al remedio sin peligro." Nada sublime, pero ¿no es el consejo racional de un buen padre de familia?
ellauri035.html on line 1162: No corresponde a la perfección moral ciertamente, mutta pelittää. Balzu ei ole kyyninen, ei kakkaa kadulle. Ei tykännyt Macchiavellista, italiaanolurjuxesta, sen jutut ei olleet hovista vaan tallista. Gracian on selvästikkin nilkki:
ellauri035.html on line 1189: Baltasarin kuuluisimpia laukaisuja on: kunnioita izeäsi jos haluut et muut kunnioittaa sua. Ei kuulosta kovin jeesusmaiselta. Baltasar on leuattoman väpelön näköinen, ja varmaan se olikin just sellanen. Huono terveys, kuoli 57-vuotiaana. Sen tyyli on vähän sellanen aforistinen. Sitä sanottiin konseptismixi barokin ajalla. Kuulostaapä ikävältä jo etukäteen. Sen jutut on täynnä sanaleikkejä, eli se oli aika skizofreeninen. Ja systemaattisen ihmisvihainen, kuten Sopekin. Siinähän ei sinänsä ole mitään vikaa. Madridissa luonnonäijän viettelee joku Falsirena niminen ämmä, ja Critilolla on oiva tilaisuus haukuskella naisia. Tääkin oli varmaan Sopen ja piiska-Retun mieleistä. Outo sekotus kyynisyyttä, oveluutta ja moralisointia. Sopii kuvaan joka on muodostunut myös näistä sakemanneista. Multa sentään on toi moralisointi jäänyt aika vähälle. Luulisin.
ellauri036.html on line 49: Elle est bête, elle est lourde, elle est bavarde ; elle a dans les idées morales la même profondeur de jugement et la même délicatesse de sentiment que les concierges et les filles entretenues. Que quelques hommes aient pu s'amouracher de cette latrine, c'est bien la preuve de l´abaissement des hommes de ce siècle. »
ellauri036.html on line 1950: The incident was ridiculed both within the United States and abroad, with a number of commentators opining that it was a planned publicity stunt. Some American commentators viewed it as a sign of decreasing morality in American culture, while others considered the incident harmless and argued that it received undue attention and backlash. The increased regulation of broadcasting raised concerns regarding censorship and free speech in the United States.
ellauri036.html on line 1964:

Pahempia kuin nää "ylilyönnit" on jenkki"oikeuden" tavalliset käytännöt. Vankilat on nöyryytyslaitoxia, oikeudenkäynnit televisioituja farsseja, pahimmat tapauxet kuskataan Guantanamoon ja kidutetaan siellä, nöyryytetään mumslimeita kostoxi tuplatorneista. Ne nyt jouti mennäkin, rahavallan törkeet tuplafäkkisormet. Sit oli se Abu Ghraib "skandaali", missä apinan lailla irvistelevät jenkkisotilaat näytti peukku ylös merkkiä alastoman mumslimiruumiskasan päällä. Kaikenlaista ihan samanlaista sikailua kuin karja-aidan toisellakin puolella. Ei helvetti, ne on nää apinat ize, ei mikään paha meemi, joka näitä teettää. Just samanlaista meinikiä on jenkkivankiloissa, sanoo lähde. The human animal is capable of behaviors unimagined by our rational actor models, and even by our most resolutely "behavioral" brands of law and economics.
ellauri036.html on line 1970: "Moral philosophy, they have tried to show, is often best understood as a project involving self-realization and human flourishing. It is eudaimonistic: it is about the pursuit of the right kind of measured happiness and the maintenance of a whole and healthy personality."
ellauri038.html on line 137: Tässä lie Nietzschelle tullut kyllä joku sekaannus. Zarathustra oli manikealainen dualisti, hyvät vastaan pahat asetelman pääteoreetikko, siis orjamoralisti. Nietzsche ei ollut vaan paha vaan myös huono, ja vieläpä ruma kuin rengin räkä räystäällä. Kun hyvä ja paha taistelee, ruma saa istua vaihtopenkillä. Nietzsche kertakäyttönenäliinaan tai Nietzsche hihaan, älä toisten naamalle, niin puhui Zarathustra. Jos sua heidegger, älä ainakaan husserl kohti. Jää karanteeniin ja soita teholle jos on Weberiä. Aufforderung zum Tanz, senniminen Arabia-mukikin on olemassa, jossa puput halaavat. Jöhnskö taisi pitää Max Weberistä? Varmaan kun se oli samanlainen kaiken ymmärtäjä. Max oli 20v Nietzscheä nuorempi, ihan eri sukupolvea, ja paljon liberaalimpi, mut vankka porvari. No, se saa jäädä odottamaan pureskeluvuoroaan.
ellauri038.html on line 216: Following Max's unexpected death, Marianne withdrew from public and social life, funneling her physical and psychological resources into preparing ten volumes of her husband's writing for publication. In 1924, she received an honorary doctoral degree from the University of Heidelberg, both for her work in editing and publishing Max's work as well as for her own scholarship. Between 1923 and 1926, Weber worked on Max Weber: Ein Lebensbild ("Max Weber: A Biography"), which was published in 1926.[15] Also in 1926, she re-established her weekly salon, and entered into a phase of public speaking in which she spoke to audiences of up to 5,000. During this phase, she continued to raise Lili's children with the help of a close-knit circle of friends
ellauri040.html on line 329: The earliest will vaguely remember the 20th century, little affinity (mental age factor) or no memory of September 11th 2001, and the last golden years of TV animations in the western world, in Asia and elsewhere, Rise in standard of living, exposure to Computer and Internet and grow up in the reduction in moral, traditional values.
ellauri041.html on line 292: Luen vaan yhtä kirjaa, se on mun unohtuneen lapsuuteni kirja, jonka tunnelmaa mä koitan tavoittaa, joskus paremmalla onnella joskus huonommalla. En pidä jännäreistä, trillereistä, en syrjäytyneistä, huumehemmoista, rikkinäisistä perheistä, ahdistuxesta, väkivallasta. Inhoon lääkärisarjoja, poliisisarjoja, dekkareita, supersankareita, rags to riches vaikeuxien kautta voittoon julkkistarinoita, ja sotafilmejä. Inhoon turhaa ja varsinkin feikki moralisoivaa amerikkalaista viihdettä. Inhoon Hyryä ja enemmän vielä Tuuria. Pidin Haanpäästä ja Veijo Merestä. Inhoon seikkailuja, yllättäviä käänteitä ja onnettomia loppuja. (Tää oon mä mitä suurimmassa määrin, ja on tässä Sekuakin vaikkei se ole näin ahas.)
ellauri041.html on line 324: Omalla tavallaan Tommi Melenderin toinen romaani Ranskalainen visiitti on helposti mieleenpainuva lukukokemus. Se ei asetu suoraan valtavirtaan, vaan luovii siinä vinosti. Runoilijana uransa aloittanut Melender (s. 1968) on kirjoittanut romaanin, joka on sekä kielellisesti että temaattisesti vahvasti käreä-äänisen ja ruman tekijänsä näköinen. Ranskalainen pastilli on pikemminkin EU-myönteinen kuin perussuomalainen romaani, mikä ei johdu yksinomaan siitä, että valtaosa sen tapahtumista on sijoitettu Ranskaan - kuvitteelliseen pieneen kylään, joka vastustaa vielä roomalaisia. Ranskalainen ystävä on etäännytetty moraliteetti homoilusta, ystävyydestä, petoksesta, rakkaudesta, rikoksesta ja ajan ilmiöistä, joista koottu uteliaan penixen lailla kaikkialle työntyvä visuaalinen sälä ja auditiivinen häly estävät lukijaa kuulemasta ja näkemästä juuri mitään.
ellauri042.html on line 719: Dostoevsky´s favorite word was “vdrug” (“suddenly”). A lot of events in Dostoevsky´s novels begin suddenly, without preparations and explanation – like seizures. (But he did at times have a manic aura just before.) Dostoevsky also used frequent repetitions of the same word with different intonations. It made an impression of convulsions and shocked the literary critics. He wrote in a meticulous manner, using every empty space of a sheet (see Fig. 2). His style showed a tendency toward extensive and in some cases compulsive writing, and the writings were often concerned with moral, ethical, or religious issues. This may reflect a syndrome of interictal behavior changes that was described in temporal lobe epilepsy by Waxman and Geschwind.
ellauri042.html on line 726: Interictal (kohtausten välinen) behaviour abnormalities in temporal lobe epilepsy have been discussed by many authors. There is clear evidence of a temporal lobe epilepsy personality syndrome including a deepening of emotionality with a serious, highly ethical, and spiritual demeanour and an interictal dysphoric disorder.
ellauri042.html on line 728: Bear and Fedio described typical interictal findings in patients with temporal lobe epilepsy including hyperreligiosity, euphoria, depression, hypergraphy, hypo- or hypermoralism, interest in philosophical questions, altered sexual behaviour, paranoia, consciousness of guilt, and emotional alteration.
ellauri042.html on line 732: In conclusion, the exact classification of Dostoevsky´s idiocy is pretty clear. Many signs indicate that this famous writer suffered from mesial temporal lobe epilepsy.
ellauri043.html on line 3020:

Mä pidin neljä vuotta sen jälkeen turvan täysin rullalla pytagoralaisittain. Yllättävinkään pipi ei irrottanut musta edes huohhia; ja teatterissa kun mä tulin sisään mua kartettiin kuin haamua.
ellauri043.html on line 7044: Erilaisia kansoja elää valtameren maissa. Jotkut asuu myrskyissä, toiset uivat upoxissa kylmien aaltojen läpinäkyvyydessä, märehtivät kuin lehmät korallitasangoilla, imevät kärsällänsä meren vuorovesiä, tai kantavat hartioillaan meren pohjalähteiden painoa.
ellauri046.html on line 274: Keywords: academia; actors; assistant professors; banquets; baptism; behavioral change; clergy; Constantin Constantius; contradiction; costumes; day laborers; disciples; earnestness; ethical existence; existence; finishing; freedom; Godthaab; Hegelian philosophy; horses; incommensurability; inwardness; lifelong tasks; love; male vulnerability; misunderstanding; money; Nicolaus Notabene; Philosophical Fragments; pleasure; professors; Quidam; Repetition; Socrates; suffering; talkativeness.
ellauri046.html on line 785: Whose pastoral passions are made for the grove;
ellauri048.html on line 1076: EITHER they had to knuckle under and settle for a "sublimated", more-or-less disembodied, spiritualized passion . . . . OR they could plunge and risk martyrdom. They must have agreed that they had no taste for martyrdom — or even Byronic exile. . . . It is clear they both knew, in their heart of hearts, they wanted to express their love for each other in a physical way; yes, even in a sexual way — Love and Duty is eloquent testimony to that. But both of them knew in the prevailing moral climate . . . there seemed to be no possibility of love between males that would not incur hysterical opposition. . . . There is not much doubt, had they wanted to take the sexual path and do so openly, they would only have wanted the kind of sex which they felt about each other.
ellauri048.html on line 1110: Hallam and Tennyson became friends in April 1829. They both entered the Chancellor's Prize Poem Competition (which Tennyson won). Both joined the Cambridge Apostles (a "private debating society"), which met every Saturday night during term to discuss, over coffee and sardines on toast (“whales”), serious questions of religion, literature and society. (Hallam read a paper on 'whether the poems of Shelley have an immoral tendency'; Tennyson was to speak on 'Ghosts', but was, according to his son's Memoir, 'too shy to deliver it' - only the Preface to the essay survives). Meetings of the Apostles were not always so intimidating: Desmond MacCarthy gave an account of Hallam and Tennyson at one meeting lying on the ground together in order to laugh less painfully, when James Spedding imitated the sun going behind a cloud and coming out again. Capital, capital.
ellauri049.html on line 279: Huolimatta suppeasta tuotannostaan Juhani Siljo on V. A. Koskenniemeä ja O. Mannista seuraavan polven yksi huomattavimmista runoilijoista, joka vaikutti Aaro Hellaakosken, 1920-luvun Tulenkantajien ja vielä sodanjälkeiseenkin lyriikkaan. Juhani Siljon, voimakastahtoisen etsijän, ja "puhtaan minuuden rakentajan" kuva sai myytinomaista hohdetta runoilijan kuoltua kansalaissodassa valkoisten puolella. Runsaasti toistettuja ovat useat aforismit tai runonsäkeet kuten kutsumusruno Excelsiorin avaussäe "Kuin jännitetty jousi on tahtoni mun" tai runon Vastavirtaan alku: "Vastavirtaan nousee lohen suku". Esikoiskokoelmassa Runoja (1910) lyriikka on jo moneen suuntaan aukeavaa. Keskeisiä ovat nuoren ihmisen elämänpelon ja elämänjanon tunteet. Maan puoleen (1914) sisältää aikansa rohkeimpia rytmillisiä kokeiluja. Esikoiskokoelman suoralinjainen pyrkimys on vaihtunut Kuolinripin pakottavaksi valinnan ongelmaksi. Siljo tekee valintaa yksinäisyyden ja toisten, rakkauden ja vapauden, unelman ja todellisuuden välillä. Kelpo narsistina valizi oman jalkansa.
ellauri052.html on line 442: Das Ziel der Menschheit liegt nach Nietzsche nicht in der Zukunft oder im allgemeinen Wohlergehen der derzeit bestehenden Gattung, sondern in den immer wieder auftretenden „höchsten Exemplaren“, eben den Übermenschen. Aus dieser philosophischen Position resultiert seine Ablehnung der „idealistischen“ Interpretation des Übermenschen und die positive Einschätzung gerade von immoralistischen und nach Größe strebenden Machtmenschen wie Alkibiades, Julius Cäsar, Cesare Borgia oder Napoléon Bonaparte.
ellauri052.html on line 444: In der Genealogie der Moral (1887) findet sich der Gedanke, dass die Menschheit als Masse dem Gedeihen einer einzelnen stärkeren Species Mensch geopfert werden könnte. Ziel sei es, eine Herrenkaste zu züchten, welche zur Herrschaft über Europa berufen sei.
ellauri052.html on line 575: In a number of works, Steiner described a path of inner development he felt would let anyone attain comparable spiritual experiences. In Steiner's view, sound vision could be developed, in part, by practicing rigorous forms of ethical and cognitive self-discipline, concentration, and meditation. In particular, Steiner believed a person's spiritual development could occur only after a period of moral development.
ellauri052.html on line 653: There were two Krishnamurtis. One was the persona presented to the world through lectures and books; a man without ego who led a sanctified life of celibacy and high moral purity. The other Krishnamurti was a shadowy, self-centered, vain man, capable of sudden angers and enormous cruelty to friends. He was also a habitual liar. Krishna, as his friends called him, freely admitted his compulsive lying. He blamed it on simple fear of having his deceptions detected.
ellauri053.html on line 500:

ellauri053.html on line 535: The Language of Criticism was originally Casey's doctoral thesis. Casey argued that critical judgement is objective because critical arguments are rational. They are rational due to considerations which, though they are not necessarily judgements of value, "criteriologically" imply them. For example, if a poem is sentimental "criteriologically" this implies that it is immature.
ellauri053.html on line 1249: Aestheticism: Walter Pater is the man behind ‘Art for Art’s sake’, which even Oscar Wilde advocated of, the glimpse of which can be found in their writings. He evaluates art and his writing is thus related to art on the basis of their moral and educational value.
ellauri055.html on line 52: Son père, procureur, décède alors que Jean Bouchet est encore jeune. Ami de Rabelais, Jean Bouchet exerce la profession paternelle. Il compose un grand nombre d'ouvrages historiques ou de fantaisie en vers et en prose, qui sont encore recherchés des bibliographes au XIXe siècle. Selon Maurice Allem, « grand travailleur, bon bourgeois, père d'une nombreuse famille, Bouchet est volontiers moraliste et même sentencieux » ainsi dans cet envoi :
ellauri055.html on line 76: In 1921, his close friend, the Austrian writer Stefan Zweig, published his biography (in English Romain Rolland: The Man and His Works). Zweig profoundly admired Rolland, whom he once described as "the moral consciousness of Europe" during the years of turmoil and War in Europe. Zweig wrote at length about his friendship with Rolland in his own autobiography (in English The World of Yesterday).
ellauri055.html on line 109: Il faut cependant noter que les décisions de la Maison Universelle de Justice, ainsi que les exégèses des écrits sacrés faites par ʿAbd-al-Bahāʾ et Shoghi Effendi, bénéficient d’une autorité s’imposant à tous les baha’is. Ce qui a conduit depuis les années 1980-1990 à ce que plusieurs intellectuels et universitaires, historiens ou sociologues, soient chassés de la communauté baha’ie pour leurs vues jugées divergentes sur des questions-clefs (l’exclusion des femmes de la Maison universelle de justice ; l’obligation de soumettre toute publication, même universitaire, à un comité de censure ; l’homosexualité ; un système électoral qui favorise les sortants ; l’interdiction de participer à un parti politique ou d’adhérer à une organisation comme Amnesty International, etc., et surtout le sujet central de l’infaillibilité des institutions).
ellauri055.html on line 239: Valkokäkkäräinen sihteeriä sikaarilla suihinpökkijä ja pienikokoinen rättipäitä suomiva paha pensas oli yhtä pahoja presidenttejä ellei pahempia. Kaikki paskiaisten päät vaan lakota-inkkarien maisemia rumentamaan Mt Rushmoreen. Luonnollisessa koossa. Mikä piirretty se oli jossa joku puhdisti rushmoren pazasta painekiviporalla ja nenä irtosi?
ellauri055.html on line 1145: La Morale mystique
ellauri058.html on line 400: Markus Lammenranta (1990: 151–152) kuitenkin pyrkii perustelemaan päinvastaista väitettä. Hänen mukaansa taideteoksen arvottamista voidaan perustella rationaalisesti ja objektiivisesti. Hän tulee siihen johtopäätökseen, että kriteerit arvottamiselle, eli millä kriteereillä voidaan sanoa, että jokin teos on hyvä, riippuvat siitä, miten määritellään taideteoksen tarkoitus: onko sen tarkoituksena tuottaa esteettinen kokemus, moralisoida vai jakaa tietoa. Näiden mukaan voidaan tarkastella teoksen esteettistä, moraalista ja tiedollista arvoa.
ellauri060.html on line 207: Erään kerran vaimo Noora vain ilmoittaa vaihtavansa hammaslääkärin ammatin toiseen, ja lähtevänsä töihin muualle Inter-Tora -yritykseen, joka myy kalusteita hammaslääkäreille. Työ edellyttää jatkuvaa liikkumista ympäri maapalloa. Nooralla on ollut jo jonkin aikaa suhde firman toimitusjohtajan kanssa, minkä Sauli varsin pian tajuaa, mutta ei paljasta tietävänsä asiaa.
ellauri060.html on line 466: A traditional pastoral folk song the popular form of which dates to the mid-19th century. It is largely believed to have been sung commonly during the Sepoy Rebellion of 1857, though no credible source seems to confirm it. If it were true the song likely predates the 19th century, though no published copies of the work exist.
ellauri061.html on line 205: Samuel Taylor Coleridge felt that Helena is guilty of "ungrateful treachery" to Hermia. He thought that this was a reflection of the lack of principles in women, who are more likely to follow their own passions and inclinations than men. Women, in his view, feel less abhorrence for moral evil, though they are concerned with its outward consequences. Coleridge was probably the earliest critic to introduce gender issues to the analysis of this play. Kehler dismisses his views on Helena as indications of Coleridge's own misogyny, rather than genuine reflections of Helena's morality.
ellauri061.html on line 778: In the interview, Barak was asked whether he is a lobbyist that earns a living from "opening doors." The interviewer stated "You have arrived recently at the Kazakhstan despot Nazarbayev and the president of Ghana. You are received immediately." Barak confirmed that he has been received by these heads of state but denied earning money from opening doors for international business deals for Israeli and foreign corporations, and said he does not see any ethical or moral problems in his business activities. He further said there is no logic to demand of him, after "the natural process in democracy has ended" to not utilize the tools he accumulated in his career to secure his financial future. When asked if his financial worth is $10–15 million, Barak said "I'm not far from there."
ellauri062.html on line 84: Researchers in Toronto Handmaid Rehabilitation Center have proposed a new diagnosis called mild behavioral impairment. The checklist includes questions such as:
ellauri062.html on line 225: States and electoral votes won by Donald Trump and the Republican Party
ellauri062.html on line 294: The American Library Association (ALA) lists The Handmaid´s Tale as number 37 on the "100 Most Frequently Challenged Books of 1990–2000". The book was called anti-Christian and pornographic by parents after being placed on a reading list for secondary students in Texas in the 1990s, because the book is "sexually explicit, violently graphic and morally corrupt". Some parents thought the book is “detrimental to Christian values". Poor quality literature that stresses suicide, illicit sex, violence, and hopelessness". Profanity, lurid passages about sex, and statements defamatory to minorities, God, women, and the disabled.
ellauri064.html on line 87: ‘A child in his nightshirt cannot be prevailed upon to greet a visitor. Those present, invoking a higher moral standpoint, admonish him in vain to overcome his prudery. A few minutes later he reappears, now stark naked, before the visitor. In the meantime, he has washed his tiny skinless wiener.’
ellauri064.html on line 328: James Hirvisaari (born 2 July 1960) is a Finnish politician. He was elected to the Finnish Parliament in the 2011 general election held on 17 April on the electoral list of the Finns Party, but since 2013 he has represented Change 2011.

ellauri064.html on line 335: James Hirvisaari was one of the authors of the so-called "Nuiva Manifesti" ("The crabby or peevish electoral manifesto"), an election campaign programme critical of current Finnish immigration policy. The other authors were Finns Party politicians Juho Eerola, Jussi Halla-Aho, Olli Immonen, Teemu Lahtinen, Maria Lohela, Heikki Luoto, Heta Lähteenaro, Johannes Nieminen, Vesa-Matti Saarakkala, Pasi Salonen, Riikka Slunga-Poutsalo and Freddy Van Wonterghem.
ellauri066.html on line 250: (vulgar, offensive) A person who performs oral sex on a woman, usually a lesbian.
ellauri066.html on line 506: Justice-based schadenfreude comes from seeing that behavior seen as immoral or "bad" is punished. It is the pleasure associated with seeing a "bad" person being harmed or receiving retribution. Schadenfreude is experienced here because it makes people feel that fairness has been restored for a previously un-punished wrong.
ellauri067.html on line 566: "his batman, a Corporal Wayne" [Batman's "real-world" identity was Bruce Wayne], 11; comicbook fangs, 21; Sir Denis Nayland Smith, 83, 277-78, 592, 631, 751; Hop Harrigan, Tank Tinker, 117; "old-fashioned comical room" 122; Dumbo, 135; Donald Duck, 146; Hansel and Gretel, 174; "comic-book colors" 186; "paint FUCK YOU in a balloon coming out the mouth of one of those little pink shepherdesses" 203; Plasticman, 206, 314, 331, 752; "he passes into a bickering of canary-yellow Borsalini, corksoled comicbook shoes with enormous round toes" 254; "this cartoon here" 263; "a Sunday-funnies dawn" 295; Rocketman, 366, 376, 379, 436, 512, 596; Captain Midnight Show, 375; Green Hornet, 376; "the only beings who can violate their space are safely caught and paralyzed in comic books" 379; Mickey Mouse, 392; Sundial, 472; Wilhelm Busch (cartoonist), 501; Porky Pig, 545; "comic technocracy" 579; "comic-book cats dogs and mice" 586; Bugs Bunny, 592; "comicbook-orange chunks of island" 634; Porky Pig tattoo, 638 (on Osbie Feel's stomach), 711 (on André Omnopon´s stomach); Robin Hood, 664; Mary Marvel, Wonder Woman, 676; comic-book Kamikazes, 680; "down comes a comic-book guillotine on one black & white politician" 687; Crime Does Not Pay, 709; Superman, 751; The Lone Ranger & Tonto, 752; Philip Marlowe, 752; Submariner, 752; Jimmy Olson, 752; See also Byron the Bulb; Floundering Four; Komical Kamikazes; Plasticman; film/cinema references.
ellauri069.html on line 107: Strings of language extend in every direction to bind the world into a rushing, ribald whole. The babble of discursive registers mimics the incoherence of war against guerrillas, a war in which the two sides are always in danger of becoming morally indistinguishable.
ellauri069.html on line 790: Saatana että se sammakko teki terää kullille. Ei olisi yhtään pahitteexi vaikka sen nyt lykkäisi jonkun huoran sisuxiin. Hei, mistäs täältä saisi pillua? Marvy haluaa vain tumman ihon, suljetun suun, ihanan neekerialistumisen. Tyttö on valmis kaikkeen mitä hän käskee, hän voi vaikka panaa tytön pään veden alle ja pitää sen siellä kunnes hän hukkuu, hän voi vääntää tytön kättä taaxepäin ja murskata sormet niinkuin teki sille yhdelle huoralle frankfurtissa tässä pari viikkoa takaperin. Hakata pistoolinpiipulla, purra verille. Näyt kuhisevat hänen aivoissaan, väkivaltaiset ja vähemmän eroottiset kuin arvaattekaan - pikemmnkin niihin liittyy vain työntämistä, osumista, tunkeutumista ja muita sotilaallisia arvoja. Mikä ei suinkaan tarkoita, etteikö Marvy nauttisi olostaan ihan yhtä viattomasti kuin tekin. Eikä sitä, etteikö Manuela jollakin kiihkottoman urheilullisella tavalla mielellään liikkkuisi yläs alas majurin izepintaisella punaisella kangella...
ellauri072.html on line 477: What will happen when the age-old economy of scarcity gives way to the Age of Leisure? Professor Gabor, who won the 1971 Nobel Prize for physics offers a futuristic projection based on a static population and GNP, "classless, democratic, and uniformly rich." Fearful that total secruity "will create unbearable boredom and bring out the worst in Irrational Man," Gabor is anxious to retain "effort," "hardship," and the Protestant Ethic -- lest society dissolve in an orgy of anti-social, hedonistic nihilism (viz. the current drug explosion and the spoiled-brat students). To avoid such evils Gabor proposes that work and its attendant moral uplift be divorced from production and the service sector of the economy be vastly enlarged. But this is only the beginning -- enthusiastic about Social Engineering Gabor suggests using it to weed out potential misfits, trouble-makers and "power addicts"; supplementing I.Q. tests with E.Q. (Ethical Quotient) measurements; and modeling elementary and secondary education on the 19th century British public school which knew so well how to inculcate good citizenship, intellectual excellence and pride in achievement. The Third World, still wrestling with pre-industrial material want, is ignored -- since we can't afford any more industrial pollution presumably they will just have to adjust to their misery. Gabor's assessment of "the Nature of Man" shows a woefully naive Anglo-American ethnocentricity and complete ignorance of anthropology and his vision of post-industrial utopia operating on the moral axioms of the 19th century is as elitist as it is improbable.
ellauri073.html on line 206: A big reason why so many young Independents and Democrats are excited about McCain is that the campaign media focus so much attention on McCain’s piss-and-vinegar candor and so little attention on the sometimes extremely scary right-wing stuff this candor drives him to say. John McCain´s morning speech several times invoked a “moral poverty” in America, a “loss of shame” that he blamed on “the ceaseless assault of violence-driven entertainment that has lost its moral compass to greed” (McCain’s metaphors tend to mix a bit when he gets excited), and made noises that sounded rather a lot like proposing possible federal regulation of all US entertainment. No siinä olis kyllä ollut järkeä.
ellauri074.html on line 243: So, he approached Rohn after the seminar and asked to become his pupil. Rohn agreed, and over the next few years, Robbin was able to take the lessons he learned from Rohn and apply it to his own unique style. Robbins became an avid reader of psychology and incorporated many theories from behavioral psychology into his approach. Robbins perfected this approach through hundreds of seminars across North America and even did seminars for free to help perfect his craft. By the age of 26, Tony Robbins had a net worth of millions of dollars and was a best selling author.
ellauri074.html on line 421: Joseph Joubert (7. huhtikuuta 1754 Montignac – 4. huhtikuuta 1824 Pariisi) oli ranskalainen moralisti ja esseisti, joka tunnetaan nykyään laajalti hänen kuolemansa jälkeen julkaistusta teoksesta Pensées.
ellauri074.html on line 423: Cioran lohkaisi jonkun läpän moralisteista, eli niistä jotka onnistuu puhumaan izestänsä kolmannessa persoonassa, tai jotakin. (Se lohkasi sellasenkin penseen että on hävytöntä siteerata aforistia ulkomuistista. Tai jotakin sinnepäin.)
ellauri074.html on line 669: A Tale of a Tub. Written for the Universal Improvement of Mankind. was the first major work written by Jonathan Swift, arguably his most difficult satire and perhaps his most masterly. William Wotton wrote that the Tale had made a game of "God and Religion, Truth and Moral Honesty, Learning and Industry" to show "at the bottom Jonathan´s contemptible Opinion of every Thing which is called Christianity." The work continued to be regarded as an attack on religion well into the nineteenth century. The overarching parody is of enthusiasm, pride, and credulity. It was widely misunderstood, especially by Queen Anne herself who purposely mistook its purpose for profanity. It effectively disbarred its author from proper preferment in the Church of England, but is considered one of Swift´s best allegories, even by himself.
ellauri077.html on line 198: Loputtomassa läpässä on oleellisesti 3 juonta: Incandenzan perheen puuhat Tennisakatemiassa (tätä mä oon lukenut nyt 1 romskun verran, 245 sivua); Don Gatelyn ja muiden toipilaitten sekoilut Ennetin puolimatkankodissa (näitä on jo nähty, huoh kiitos vaan); ja filmin 'Loputon läppä' kvesti, jossa tähtinä on Remy Martin (se pyörätuolijäbä), ja Hugh/Helen Steeply (hirmu iso transu joka bylsii Orinia). Niiden suuhun Wallu panee syvälliset mietteensä. Ne on kuin jumala ja jeesus Miltonin Paradise Lostissa. Ekat 2 juonta ei liity mitenkään toisiinsa (miten niin? onhan siinä samoja henkilöitä, niiku et Orin bylsii sitä transua (Hal-Orin, haha, sanaleikki, joka osottaa että ne on Tävskytin kaxi puolta. The Halorin family name was found in the USA in 1880. Massachusetts had the highest population of Halorin families in 1880.) Mario on varmaan sit Amy, tai sit Super Mario, tai luultavimmin Wallu taas. Orin, Mario ja Hal on Tupu, Hupu ja Lupu, Wallukolmoset. Wallu kyllä vinkkaa että juonet yhtyvät kun romsku on jo loppunut. Varmaan siinä kustannustoimittajan poisleikkaamassa 300 sivussa. Kaikki 3 juonta liittyy temaattisesti: viihde, valinta ja stöpselöinti. Leffan 'Loputon läppä' filmas Wallun pappa Jim Incandenza, koittaessaan tehdä jotain niin pakottavaa että se pysäyttäisi Hal-pojan putoomisen solipsismin, ilottomuuden ja kuoleman sudenkuoppaan. Filmiä ei koskaan julkaistu ja se jäi kesken kun Jim teki ize seppukun sen loppusuoralla. Mutta romskun edetessä (SPOILERIVAROITUS!) lukijalle selviää että filmi oli löytynyt ja toimii ehkä terroristiaseena. (No sehän tuli selväxi jo tässä alkuosassa.) Leffa on tosiaankin niin "vitun pakottava" että se tekee kazojista zombieita, ne on kuin Lassi telkan edessä, töllöttävät vaan, eikä enää muuta tahdokaan. Loppuviimein, vinkkaa kertoja, Hal ja Gately jossain vaiheessa kaivaa kahteen pekkaan isä Jimin pään maasta eziessään filmiä. Filmin sisällöstä ei ole kunnon kuvausta. Jotain kohtauxia väläytellään, esim Joelle van Dynen jossa se "pyytää anteexi" kazojilta uudestaan ja uudestaan, sanoen ‘I’m so sorry. I’m so terribly sorry. I am so, so sorry. Please know how very, very, very sorry I am’ (939). Huh, onpas pitkällä. Tää on kyllä kertaalleen sanottu jo tässä alkupätkässä. Tämmönen anteexipyytely on kanssa saamaa markkinapaskaa kuin toi "luottamus", ilmaisexi pyydetään, kun luottokortti vingahtaa. Koko kirjasta (vaiko vaan filmistä) tulee 1 suuri anteexipyyntö, onxe sitten isältä pojalle vai päinvastoin, sama se. Ne ei koskaan pystyneet "keskustelemaan". Tää "We gotta talk" on kanssa yx jenkkitomppelius, hemmetti, mitä sitä varten pitää erixeen tilata vastaanotto tai merkata kalenteriaika, senkun riitelevät vaan. Niin mekin tehdään. Tää mun juttu, Barrett tunnustaa, kuuluu perinteiseen "elämä ja teos" genreen, Wallun romsku on "symbolistiteos" "kirjailijan sisällyttämisestä textiin". Wallu koittaa estää kokonaista sukupolvea uppoutumasta pelkkään viihteen kazeluun. Lukekaa kirjoja, ääliöt! Paxuja kirjoja! Mun kirjoja, ne on kaikista paxuimpia! Saatana! Kun tiili kolahtaa päähän nukahtaessa tulee pahoja kuhmuja. We apologize for the inconvenience.
ellauri077.html on line 709:

Made a searching and fearless moral inventory of ourselves.
ellauri077.html on line 754: Karl Paul Reinhold Niebuhr (21. kesäkuuta 1892 – 1. kesäkuuta 1971) oli amerikkalainen reformoitu teologi, eettikko, politiikan ja julkisten asioiden kommentaattori ja professori Unionin teologisessa seminaarissa yli 30 vuoden ajan. Niebuhr oli yksi Amerikan johtavista julkisista intellektuelleista useiden vuosikymmenien ajan 1900-luvulla, ja hän sai Presidential Medal of Freedom -mitalin vuonna 1964. Julkinen teologi, hän kirjoitti ja puhui usein uskonnon, politiikan ja julkisen politiikan risteyksestä vaikutusvaltaisimpiensa kanssa. Kirjat, mukaan lukien Moral Man and Immoral Society ja The Nature and Destiny of Man olivat hipi hienoja. Niebuhr nimesi vuosien 1938–40 Gifford Lectures (maailman maineikkain teologian luentosarja) "Ihmisen luonto ja kohtalo". Julkaistun osan 1 sivulla 1 hän kirjoitti: "Ihminen on aina ollut hänen oma vaikein ongelmansa. Mixi hän ajattelee aina vain izeään?" Sivulle 2 mennessä hän pohti "ihmishistorian tunnustettuja pahoja", "kysymystä ihmiselämän arvosta" ja "onko elämä elämisen arvoista". Positiivisesti Niebuhrin työn suuri mittakaava tarkoitti, että hän saattoi temmata mukaan melkein kenetkä tahansa. Kukapa ei olisi ihmetellyt pahuuden ongelmaa tai ihmiselämän arvoa? (Scribner's oli riittävän vakuuttunut The Nature and Destiny of Manin vetoomuksesta julkaista kaksiosainen, massamarkkinoille tarkoitettu pokkaripainos vuonna 1963. Modern Library luokitteli sen 1900-luvun 20 parhaan tietokirjan joukkoon.) Niebuhrin realismi syveni vuoden 1945 jälkeen ja sai hänet tukemaan amerikkalaisia ​​pyrkimyksiä kohdata neuvostokommunismi kaikkialla maailmassa. Voimakas puhuja, hän oli yksi 1940- ja 1950-lukujen vaikutusvaltaisimmista ajattelijoista julkisissa asioissa. Akateemikoiden lisäksi aktivistit, kuten Myles Horton ja Martin Luther King Jr, sekä lukuisat poliitikot ovat myös maininneet hänen vaikutuksensa heidän ajatteluunsa, mukaan lukien Hillary Clinton, Hubert Humphrey ja Dean Acheson. sekä presidentit Barack Obama ja Jimmy Carter. Niebuhr on vaikuttanut myös kristilliseen oikeistoon Yhdysvalloissa. Institute on Religion and Democracy, konservatiivinen ajatushautomo, joka perustettiin vuonna 1981, on omaksunut Niebuhrin kristillisen realismin käsitteen sosiaalisissa ja poliittisissa lähestymistavoissaan.
ellauri077.html on line 758: Aikaisemmissa töissä, kuten Moral Man and Immoral Society (1932), hän toivoi, että yksilöt voisivat valita epäitsekkyyden ja oikeudenmukaisuuden rakkauden motiivina, mutta hän varoitti, että ihmisryhmät etsivät aina omaa etuaan toisten kustannuksella. "Mitä suurempi ryhmä", hän kirjoitti, "se varmemmin se ilmaisee itseään itsekkäästi koko ihmisyhteisössä."
ellauri078.html on line 250: Everyone has an equal right to contribute to what I called the “moral environment”—even people whose tastes reflect no “ideas” but only very offensive “prejudices, life styles, and cultures.”
ellauri079.html on line 214: Virtues and Vices and Other Essays in Moral Philosophy. Philippa Foot, James D. Wallace & Arthur Flemming - 1980 - Ethics 90 (4):587-595.
ellauri079.html on line 228: James D. Wallace treats moral considerations as beliefs about the right and wrong ways of doing things - beliefs whose source and authority are the same as any ...
ellauri079.html on line 257: Two Theories of Morality. James D. Wallace - 1981 - Noûs 15 (1):76-80. Tääkin on kirja-arvostelu jonkun Stuart Hampshiren tännimisestä kirjasta 1977. James toteaa Hampshireä vastaan, että utilitarismin houkutus on hyvän dimensioiden vinous: kaikella on hintansa, ja sixi on mahdollista laskea tekojen painotettu keskiarvo ja valita niistä paras, kuten peleissä. Isoäidinkin voi myödä kunhan hinta on kohallaan. Tää on nyt nähty esim Ruozissa koronaepidemian hoidossa. Spinozalla sitävastoin näyttäis olevan pää oikealla paikalla, jos Hampshire on ymmärtänyt kunnolla:
ellauri079.html on line 271: 2. Morality And Practical Knowledge. James D. Wallace - 2018 - In Ethical Norms, Particular Cases. Cornell University Press. pp. 9-39.
ellauri079.html on line 275: Morality, Practical Knowledge, and Will. James D. Wallace - 1994 - Journal of Philosophical Research 19:23-36.
ellauri079.html on line 277: In Quandaries and Virtues, Edmund Pincoffs maintains that we observe a multiplicity of moral norms. A common life in which we participate supplies a context in which many virtues play diverse functional roles. He suggests, without developing the idea, that such a common life provides us with a structure for organizing and harmonizing the many moral norms we attempt to pursue. This essay explores that idea. Bodies of shared practical knowledge, such as medicine and scientific research, provide examples of empirically (...)
ellauri079.html on line 293: Theorizing About Morals. James D. Wallace - 1991 - Noûs 25 (2):176-183.
ellauri080.html on line 691: “Drinking to intoxication is a social activity that is more likely to occur in a group,” said first author Duneesha De Alwis, PhD, a postdoctoral fellow in the Department of Psychiatry. “People with autistic traits can be socially withdrawn, so drinking with peers is less likely. But if they do start drinking, even alone, they tend to repeat that behavior, which puts them at increased risk for alcohol dependence.”
ellauri082.html on line 103: More than anything the biography is a testament to something even DFW himself would have said: do not build monuments to individuals. His genius is in his work, and in his case his work was both in writing and in acting; the DFW one sees and hears in interviews is DFW as spinner of fiction, not DFW as himself. One need not pretend David Foster Wallace was a god of sincerity and morality and self-awareness; his work clearly shows he was not.
ellauri082.html on line 302: Mut helkkari en sittenkään ihan purematta niele, vaikka ize olenkin sekä kyyninen että sentimentaalinen. Se mitä mä mielestän EN juuri ole on pateettinen. Jönsyn kanssa tuli tästä vähän sanasotaa, se väitti että mun vihamielisyys pateettista kohtaan on sekin pateettista. Hmm nojaa. Mutta kiinnostavan määritelmän se pisti pateettiselle: se on sentimentaalista moralismia. Eli sekoitetaan toisiinsa affekti ja "pelisäännöt". Siinä yhteydessä tein selväxi että "leikki" tollasessa "homo ludens" mielessä on musta myöskin perseestä. Se kuulostaa musta Ilmo Launixelta.
ellauri082.html on line 751: The researchers examine victim signaling, which they define as “a public and intentional expression of one’s disadvantages, suffering, oppression, or personal limitations.” They also examine virtue signaling, defined as “symbolic demonstrations that can lead observers to make favorable inferences about the signaler’s moral character.”
ellauri083.html on line 147: As Wang Lung becomes more prosperous, he buys a concubine named Lotus. O-Lan endures the betrayal of her husband when he takes the only jewels she had asked to keep for herself, two pearls, so that he can make them into earrings to present to Lotus. O-Lan's health and morale deteriorate, and she eventually dies just after witnessing her first son's wedding. Wang Lung finally appreciates her place in his life as he mourns her passing. Farewell my concubine.
ellauri088.html on line 380: Ramma alla hippier. Använd vid behov gas och batong och bura in dem bara, skriver Arvonen på Twitter. Några timmar senare var han ute på Twitter igen, då med en tillägg om at han var full när han skrev inlägget. Jag uppmutrar inte till at någon skall dödas när hen blir påkörd. Min tweet var obetänksam. Fascistisk och omoralisk var den inte.
ellauri089.html on line 157: He is a great fan of nuclear power. He certainly fails to challenge the reader to think critically about what the future climate might be like. In addition, Heinlein presents specific scientific, technological, sociological, moral or ethical, and humanistic situations which will not only intrigue but challenge the reader’s attitudes—about space travel, illegal alien societies, the over-populated future, the nature of time, and so on.
ellauri089.html on line 210: Men rarely if ever manage to dream up a god superior to themselves. Most gods have the manners and morals of a spoiled child. One man's theology is another man's belly laugh. The most ridiculous concept ever perpetrated by Homo Sapiens is that the Lord God of Creation, Shaper and Ruler of the Universes, wants the saccharine adoration of his creations, that he can be persuaded by their prayers, and becomes petulant if he does not receive this flattery. Yet this ridiculous notion, without one real shred of evidence to bolster it, has gone on to found one of the oldest, largest and least productive industries in history.
ellauri089.html on line 617: § 101. (4) It follows further that the distinction denoted by the terms "duty" and "expediency" is not primarily ethical; when we ask "Is this really expedient?" we are asking precisely the same question as "Is this my duty?", viz. "Is this a means to the best possible?" "Duties" are mainly distinguished by the non-ethical marks (1) that many people are often tempted to avoid them, (2) that their most prominent effects are on others than the agent, (3) that they excite the moral sentiments: so far as they are distinguished by an ethical peculiarity, this is not that they are peculiarly useful to perform, but that they are peculiarly useful to sanction. …
ellauri089.html on line 627: § 106. but in order fairly to decide upon the intrinsic value of virtue, we must distinguish three different kinds of disposition, each of which is commonly so called and has been maintained to be the only kind deserving the name. Thus (a) the mere unconscious "habit" of performing duties, which is the commonest type, has no intrinsic value whatsoever; Christian moralists are right in implying that mere "external rightness" has no intrinsic value, though they are wrong in saying that it is therefore not "virtuous", since this implies that it has no value as a means. …
ellauri089.html on line 682: § 131. but (2) That a whole which includes a cognition of something evil or ugly may yet be a great positive good on the whole: most virtues, which have any intrinsic value whatever, seem to be of this kind, e.g. (a) courage and compassion, and (b) moral goodness; all these are instances of the hatred or contempt of what is evil or ugly; …
ellauri092.html on line 221: Today, there are many different Methodist denominations, but they all hold similar views in several areas. They all follow Wesleyan (or Armenian) theology, emphasize practical life over doctrine, and hold to the Apostle’s Creed. Most Methodists groups reject that the Bible is inerrant and sufficient for life and godliness, and many groups are presently debating the moral standards of the Bible, especially as they relate to human sexuality, marriage, and gender.
ellauri093.html on line 178: At a time when Britain was in need of morale-boosting generalship, Wingate attracted British Prime Minister Winston Churchill's attention with a self-reliant aggressive philosophy of war, and was given resources to stage a large-scale operation. The last Chindit campaign may have determined the outcome of the Battle of Kohima, although the offensive into India by the Japanese may have occurred because Wingate's first operation had demonstrated the possibility of moving through the jungle. In practice, both Japanese and British forces suffered severe supply problems and malnutrition.
ellauri093.html on line 458: Rasmus Nielsen (1809–1884) was a Danish philosopher and professor, as well as a critic of Søren Kierkegaard. In his books, Søren's Nielsen ratings hit an all-time low. Nielsen was the son of a farmer. He studied theology before Darwin's Time. He succeeded Poul Martin Møller as professor of moral theology.
ellauri094.html on line 367: It took me some time to track down the Greek text of Baruch 6:2. Baruch 6:2 does say in the Greek “until the seventh generation.” The word “ἕως” is interpreted as “until” and it is a Greek particle marking a limit, that is, a temporal point of termination. (Who cares about the Greek anyway. It was dictated in hebrew or something.)
ellauri095.html on line 51: Hopkins’s most famous Welsh sonnet, “The Windhover,” reveals that for him this Book of Nature, like the Bible, demanded a moral application to the self. Hopkins wrote in his notes on St. Ignatius: “This world is word, expression, news of God”; “it is a book he has written.... a poem of beauty: what is it about? His praise, the reverence due to him, the way to serve him.... Do I then do it? Never mind others now nor the race of man: DO I DO IT?” One of Hopkins’s attempts to answer that question is “The Windhover.”
ellauri095.html on line 512: The Wreck of the Deutschland became the occasion for Hopkins’s incarnation as a poet in his own right. He broke with the Keatsian wordpainting style with which he began, replacing his initial prolixity, stasis, and lack of construction with a concise, dramatic unity. He rejected his original attraction to Keats’s sensual aestheticism for a clearly moral, indeed a didactic, rhetoric. He saw nature not only as a pleasant spectacle as Keats had; he also confronted its seemingly infinite destructiveness as few before or after him have done. In this shipwreck he perceived the possibility of a theodicy, a vindication of God’s justice which would counter the growing sense of the disappearance of God among the Victorians. For Hopkins, therefore, seeing more clearly than ever before the proselytic possibilities of art, his rector’s suggestion that someone write a poem about the wreck became the theological sanction he needed to begin reconciling his religious and poetic vocations.
ellauri096.html on line 65: Maybe all of your defecation is compulsory. If God exists, then He knows everything. So the threat to freedom becomes total for the theist. The problem of divine foreknowledge insinuates that theism precludes morality. (This takes some more arguing, namely that morality implies free will, proof omitted.)
ellauri096.html on line 67: In response to the apparent conflict between freedom and foreknowledge, medieval philosophers denied that future contingent propositions have a truth-value. That´s silly. They took themselves to be extending a solution Aristotle discusses in De Interpretatione to the problem of logical fatalism. According to this truth-value gap approach, ‘You will take a dump tomorrow’ is not true now. The prediction will become true tomorrow. A morally serious theist can agree with the Rubaiyat of Omar Khayyam:
ellauri096.html on line 223: The cautious draw a conditional moral: If there are actual unknown truths, there are unknowable truths. After all, some philosophers will reject the antecedent because they believe there is an omniscient being.
ellauri096.html on line 285: This solution makes who you are relevant to what you can know. In addition to compromising the impersonality of knowledge, there will be compromise on its temporal neutrality.
ellauri096.html on line 299: Saul Kripke’s ruminations on the surprise test paradox led him to a paradox about dogmatism. He lectured on both paradoxes at Cambridge University to the Moral Sciences Club in 1972. (A descendent of this lecture now appears as Kripke 2011). Gilbert Harman transmitted Kripke’s new paradox as follows:
ellauri096.html on line 594: Les Chants de Maldoror (The Songs of Maldoror) is a French poetic novel, or a long prose poem. It was written and published between 1868 and 1869 by the Comte de Lautréamont, the nom de plume of the Uruguayan-born French writer Isidore Lucien Ducasse. The work concerns the misanthropic, misotheistic character of Maldoror, a figure of evil who has renounced conventional morality.
ellauri096.html on line 685: The authors stated that, since fluctuations in employment are central to the business cycle, the "stand-in consumer [of the model] values not only consumption but also leisure," meaning that unemployment movements essentially reflect the changes in the number of people who want to work. "Household-production theory," as well as "cross-sectional evidence" ostensibly support a "non-time-separable utility function that admits greater inter-temporal substitution of leisure, something which is needed," according to the authors, "to explain aggregate movements in employment in an equilibrium model." For the K&P model, monetary policy is irrelevant for economic fluctuations.
ellauri097.html on line 302: In some respects this reflects a national pathology. Unlike an American or British child, an Australian student can go through thirteen years of education without reading much of their country’s literature at all (of the more than twenty writers I studied in high school, only two were Australian). This is symptomatic of the country’s famed “cultural cringe,” a term first coined in the 1940s by the critic A.A. Phillips to describe the ways that Australians tend to be prejudiced against home-grown art and ideas in favor of those imported from the UK and America. Australia’s attitude to the arts has, for much of the last two centuries, been moral. “What these idiots didn’t realize about White was that he was the most powerful spruiker for morality that anybody was going to read in an Australian work,” argued David Marr, White’s biographer, during a talk at the Wheeler Centre in 2013. “And here were these petty little would-be moral tyrants whinging about this man whose greatest message about this country in the end was that we are an unprincipled people.”
ellauri097.html on line 416: Nietzsche meant that Kant established the validity of Christian morality by making philosophical arguments that didn’t rely on Christian beliefs. In The Gay Science, Nietzsche writes (in German though):
ellauri097.html on line 420: Kant held that all rational persons have an a priori understanding of the basic principles of morality. These consist of duties, both to oneself and to others, and above all the duty to respect rational agents. Most persons, however, do not understand that morality is a priori, and their moral commitments are therefore vulnerable to corrosive skeptical criticism. In The Metaphysics of Morals Kant formulates the ultimate standard for moral judgment, namely universalizability, and establishes the rational necessity of morality.
ellauri097.html on line 422: In Nietzsche’s view, Kant’s a priori moral principles are nothing more than the tthe same old shit of traditional German Protestantism:
ellauri097.html on line 424: The Protestant parson is the grandfather of German philosophy. The theologians’ instinct in the German scholars divined what Kant had once again made possible. The conception of a “true world,” the conception of morality as the essence of the world … were once again, thanks to a wily and shrewd skepticism, if not provable, at least no longer refutable. Kant’s success is merely a theologian’s success. [The Antichrist §10.]
ellauri097.html on line 426: Nietzsche especially disliked Kant’s idea that moral motivation consists in respect for a universal concept of virtue:
ellauri097.html on line 449: Recently a caller to the radio told me about a conversation he’d had about homosexuality. The caller made the teleological argument, that looking at what the natural functions of the male and female reproductive organs are for, we can draw certain conclusions about how they should properly be used. The person he was talking with challenged his argument that you can’t get an “ought” from an “is”. The challenger seemed to be saying that just because it is that way in nature doesn’t mean that we can derive a moral rule from it. The caller asked if the challenge was incorrect and how to respond to it.
ellauri097.html on line 451: On the principle the challenger is correct in describing the is-ought fallacy. But rather than working against the teleological argument, that principle works against a common argument in favor of homosexuality, which is, if homosexual interests are natural to someone, they are therefore morally acceptable. That is an example of an is-ought fallacy.
ellauri097.html on line 453: The is-ought fallacy, first articulated, by David Hume is put simply as you can’t get an ‘ought’ from an ‘is.’ The more precise way of characterizing it is this; You cannot have a syllogism that has a moral term in the conclusion if there is no moral term in the premises. To be a valid argument, the conclusion has to follow from the premises. You can’t have anything in the conclusion that isn’t already set up in the premises. Hume identified this particular fallacy in arguments that were based on mere descriptive elements but had a conclusion with moral terms in it. That is the is-ought fallacy.
ellauri097.html on line 455: People sometimes argue in favor of homosexuality by arguing that their inclination is natural, and if it’s natural, then we shouldn’t be making any moral objections about it. If that is their argument they are guilty of is-ought.
ellauri097.html on line 458: It seems like they’re just simply making a description: This is the way it is; therefore it is okay, in the moral sense of the word. They are presuming some moral state of affairs based on a mere description, and that’s an example of the is-ought fallacy.
ellauri097.html on line 459: If they want to work on repairing the flaw in their argument, they’re welcome to try that. It would involve introducing a moral term that can be substantiated into the premise to arrive at a conclusion with a moral term. They might say, “If a thing is natural, then it’s moral. This is natural for me, therefore it’s moral.” Now, there’s a valid argument. I don’t think it’s sound, but at least it doesn’t commit the is-ought fallacy.
ellauri097.html on line 464: I’m not actually using a moral ‘wrong’ in this particular illustration, but notice how you can understand right or wrong in terms of teleology, depending on what the goal is. If I have a loose screw on the refrigerator and I choose a butter knife to tighten the screw, I’m going to ruin the butter knife because I’m not using it for its intended purpose. It’s not made to function as a screwdriver, even if it can be used that way in a pinch. It will get bent or can slip out and scratch the refrigerator. It wasn’t fulfilling its telos, its purpose, or its function, and therefore it was being used wrongly.
ellauri097.html on line 467: One way of arguing against homosexuality is to say that males were not intended to have sex with other males, and we can tell that by the way sexual organs appear to be intended to function. Because men were not intended to have sex with other males, and they do so, then they are violating their natural teleology, their natural function. But notice that in the nature of the argument we are making a moral claim implicitly up front. We’re saying, We ought to use things the way they were intended by their Maker to be used, consistent with their teleology. This isn’t that way, therefore it’s wrong. It’s not arguing merely on how bodies are naturally, but how they are intended to function naturally. The teleology is the moral term in the premises.
ellauri097.html on line 477: The appearance of design suggests genuine design. The appearance of teleology suggests genuine teleology, and so examples of teleology in the natural realm point to the existence of God. That’s what a teleological argument for God’s existence amounts to - the argument from design. So the teleology, to me, is evidence for God, and that entails certain moral obligations to the God that created with purpose.
ellauri097.html on line 479: Let’s just say somebody says, “I don’t believe that.” I say, okay, you’re welcome to not believe it, but then you can’t argue teleologically. In fact, you can’t even argue that if it’s natural, it’s okay, because you’re arguing a certain teleology: that if you find it in nature, that means it’s morally acceptable. You can’t help yourself to the teleological argument if you don’t believe in God.
ellauri097.html on line 491: Ferranten takakannen texti on aivan anuxesta. "Elämännälkä ajaa hyväosaista teiniä syvälle rahvaanomaiseen Napoliin." Kylläpä oli keskiluokkainen lause. Kenenkähän persepään kynästä se on peräisin. Tää on säätymoraliteetti, ei mikään vitun road movie. No on se kyllä kehityskertomus, teini-iän skizoja. 7 tarinan typologiassa ehkä lähinnä tollanen qvest, koska siinä on taikaesine, se rannekoru.
ellauri098.html on line 434: Ja selvästi näkee että jenkkimaailmankuvan tykkäyxet ja tykkäämättä jättämiset näkyy siinä ketkä missäkin lokerossa mainitaan. On selkeesti hyvislokeroita ja pahislokeroita, sanoopa lokeron päälle sokeroitu texti mitä tahansa. Jill Pylkkänen osais sanoa suoralta kädeltä mitkä on hyvislokeroita. Valitettavasti sen omat kiltit lapset ei pääse niihin, vaan putoaa auttamatta väpelöiden vilttiketjuihin. Hyvä Matin lapset! Right on!
ellauri099.html on line 46: The Picture of Dorian Gray is a Gothic and philosophical novel by Oscar Wilde, first published complete in the July 1890 issue of Lippincott's Monthly Magazine. Fearing the story was indecent, prior to publication the magazine's editor deleted roughly five hundred words without Wilde's knowledge. Despite that censorship, The Picture of Dorian Gray offended the moral sensibilities of British book reviewers, some of whom said that Oscar Wilde merited prosecution for violating the laws guarding public morality. In response, Wilde aggressively defended his novel and art in correspondence with the British press, although he personally made excisions of some of the most controversial material when revising and lengthening the story for book publication the following year.
ellauri099.html on line 57: Newly understanding that his beauty will fade, Dorian expresses the desire to sell his soul, to ensure that the picture, rather than he, will age and fade. The wish is granted, and Dorian pursues a libertine life of varied amoral experiences while staying young and beautiful; all the while, his portrait ages and records every sin.
ellauri099.html on line 71: Dulness and dirt are the chief features of Lippincott’s this month: The element that is unclean, though undeniably amusing, is furnished by Mr. Oscar Wilde’s story of The Picture of Dorian Gray. It is a tale spawned from the leprous literature of the French decadents—a poisonous book, the atmosphere of which is heavy with the mephitic odours of moral and spiritual putrefaction—a gloating study of the mental and physical corruption of a fresh, fair and golden youth, which might be fascinating but for its effeminate frivolity, its studied insincerity, its theatrical cynicism, its tawdry mysticism, its flippant philosophizings. . . . Mr. Wilde says the book has “a moral.” The “moral,” so far as we can collect it, is that man’s chief end is to develop his nature to the fullest by “always searching for new sensations,” that when the soul gets sick the way to cure it is to deny the senses nothing.
ellauri099.html on line 226: Very low rope barriers separated off areas that visitors were not meant to visit. I looked around for a guard, saw no one, and stepped onto the green moss and made my way quietly to the location of Aristotle’s library. On my hands and knees, I saw the ground was littered with tiny delicate snail shells, no bigger than a fingernails, scattered like empty scholars’ backpacks. My partner gave me one, and I put it in my pocket. I had it on my desk right in front of me as I was writing this. Inadvertently, I crushed it to pieces under the weight of one of Mr. Staikos’s huge tomes on the history of libraries. There’s probably a moral in this, but it escapes me. The moral is this: fucking Americans, keep your fat butts and greedy fingers off European soil!
ellauri100.html on line 230:

Yourmorals.org

ellauri100.html on line 236: Apologies, but YourMorals.org is not available for use by people in the European Union until we figure out how to comply with GDPR guidelines. But you can read Politics and Prosperity.com instead! Now there is a straight-backed American if there ever was one! (Was there?)
ellauri100.html on line 281: If my father ever earned as much as a median income, it would come as a surprise to me. Our houses, neighborhoods, and family friends were what is known as working-class. If there were twinges of envy for the rich and famous, they were balanced with admiration for their skills and accomplishments. These children of the Great Depression — my parents and their siblings and friends — betrayed no feelings of grievance toward those who had more of life’s possessions. They were rightly proud of what they had earned and accumulated, and did not feel entitled to more than that because of their “bad luck” or lack of “privilege”. These attitudes fit the Virginia boy's moral right edge like a glove.
ellauri100.html on line 349: For the results of other tests of my moral preferences, go to “My Moral Profile“. BTW, I took my nom de plume from Psalm 14, which is a paean to bigoted hypocrites.
ellauri100.html on line 371: My Moral Profile: Loquor alternativam veritatem. Politics and prosperity: Seeing the world clearly.
ellauri100.html on line 397: I have taken many of the tests that are offered at YourMorals.Org. What follows is a selection of results from those tests that are especially revealing of my beliefs and personality.
ellauri100.html on line 419: The scale you completed was the “Moral Foundations Questionnaire,” developed by Jesse Graham and Jonathan Haidt at the University of Virginia.
ellauri100.html on line 421: The scale is a measure of your reliance on and endorsement of five psychological foundations of morality that seem to be found across cultures. Each of the two parts of the scale contained three questions related to each foundation: 1) harm/care, 2) fairness/reciprocity (including issues of rights), 3) ingroup/loyalty, 4) authority/respect, and 5) purity/sanctity.
ellauri100.html on line 423: The idea behind the scale is that human morality is the result of biological and cultural evolutionary processes that made human beings very sensitive to many different (and often competing) issues. Some of these issues are about treating other individuals well (the first two foundations – harm and fairness). Other issues are about how to be a good member of a group or supporter of social order and tradition (the last three foundations). Haidt and Graham have found that political liberals generally place a higher value on the first two foundations; they are very concerned about issues of harm and fairness (including issues of inequality and exploitation). Political conservatives care about harm and fairness too, but they generally score slightly lower on those scale items. The big difference between liberals and conservatives seems to be that conservatives score slightly higher on the ingroup/loyalty foundation, and much higher on the authority/respect and purity/sanctity foundations.
ellauri100.html on line 427: In the graph below, your scores on each foundation are shown in green (the 1st bar in each set of 3 bars). The scores of all liberals who have taken it on our site are shown in blue (the 2nd bar), and the scores of all conservatives are shown in red (3rd bar). Scores run from 0 (the lowest possible score, you completely reject that foundation) to 5 (the highest possible score, you very strongly endorse that foundation and build much of your morality on top of it).
ellauri100.html on line 445: The scale is a measure of the degree to which people are motivated to act morally by internal and external factors. An example of an internal motivational factor is the drive to achieve (or maintain) one’s happiness through acting morally. An example of an external motivational factor is the drive to act morally in order to improve (or maintain) relationships.
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.
ellauri100.html on line 455: The idea behind the scale is that there is very little systematic research on everyday ethical issues in business. This measure has been tested cross-culturally to show relevance for participants from Hong Kong, mainland China and Taiwan. Specifically, a values structure highlighting the importance of self-transcendence values correlates with more ethical behavioral orientations, while a values structure highlighting the importance of the self-enhancement dimension of values correlates with less ethical behavioral orientations. Further, we are interested in what behaviors are seen as unethical as while all individuals espouse ethicality, different types of behavior are often seen as being more or less relevant to ethics, depending on one’s culture. In previous research, women have reported being more ethical than men.
ellauri100.html on line 471: Liberals and conservatives seem to disagree in their basic understandings of the causes of human action, particularly of immoral action. Liberals are more likely to believe that social forces, poverty, childhood trauma, or mental illness can serve as valid excuses. Conservatives are more likely to reject such excuses and want to hold people accountable for their actions, including a preference for harsher punishments. At least, that is the way things play out in many disputes in the legal world. We want to see if we can look at this stereotypical difference in more detail. We want to find out WHICH kinds of free will and determinism show a correlation with politics, and with other psychological variables.
ellauri100.html on line 493: We are interested in measuring happiness on this site because many studies have found that religious people are happier than non-believers, and some have found that politcally conservative people are slightly happier than are political liberals, even after controlling statistically for religiosity. A recent Gallup survey found that religiosity was associated with better mental health for Republicans, but it didn’t make a difference for Democrats. We want to investigate these complex relationships among happiness, morality, religion, and ideology.
ellauri100.html on line 547: The idea behind this scale is that objective factual knowledge may be an important factor in studies about political issues and reasoning. It may be that people who are more informed about politics (whether they’re liberal or conservative) think and reason differently about moral or political issues than people who are less informed. For instance, are people who are more informed more or less likely to objectively evaluate political arguments? We suspect that, ironically, people with more political knowledge may be less objective when it comes to a number of information processes (see recommended reading below).
ellauri106.html on line 67: In October 1956, Philip Roth met the secretary Margaret Martinson Williams in Chicago, whom he married in February 1959. The divorced mother of two children of completely different social origins, who was four years older than him, initially gave Roth the feeling of both a challenge and a liberation. Later, however, the problems and arguments in their relationship increased, which the writer dealt with in retrospect in works such as When She Was Good ( Lucy Nelson or Die Moral, 1967) or My Life As a Man (Mein Leben als Mann, 1974). In his autobiography The Facts (The Facts, 1988) Margaret even advanced as Josie Jensen to the “counter-self”, to the “arch enemy and nemesis ” of the author. The couple separated in 1963, but Margaret Roth refused to consent to a divorce. Five years later she died in a car accident.
ellauri106.html on line 78: In the American trilogy, the resurrected alter ego Zuckerman discovers the true identities of the protagonists of a sports idol in American Pastoral ( American Idyll, 1997), a radio star in I Married a Communist ( My Man, the Communist, 1998) and a professor emeritus in The Human Stain ( The Human Blemish, 2000) against the backdrop of changing American eras. American Pastoral was awarded the Pulitzer Prize in 1998 and is considered "a remarkable example of a literary interpretation of the descent of the initially so confident [American] post-war white society into the depths of uncertainty" as a result of the Vietnam War .
ellauri106.html on line 86: Instead of turning away from reality, Roth responded with satire, which he defined as "moral indignation translated into comic art". Roth's satire often arises from the disparity between ideals and reality, the naive disappointment of his heroes and the disillusionment of the American dream.
ellauri106.html on line 90: The rudeness is not only a source of stylistic energy, but also a fundamental moral position, an attack on the state of inhumanity disguised as niceness, as Nathan Zuckerman puts it in The Anatomy Lesson. Roth is thus directed against the social forces of obedience, prohibition and oppression, essential components of mature adulthood, which is why Posnock recognizes an “art of immaturity” in which Roth disregards cultural barriers and abandons himself completely to aesthetic pleasure, in the style of a Cervantes 'or Nabokovs .
ellauri106.html on line 341: Howells was a Christian socialist whose ideals were greatly influenced by Russian writer Leo Tolstoy. These influences led him to write on issues of social justice from a moral and egalitarian point of view, being critic of the social effects of industrial capitalism. He was, however, not a Marxist. Phew.
ellauri106.html on line 417: Man is a competitive creature and the seeds of conflict are built deep into our genes. We fought each other on the savannah and only survived against great odds by organising ourselves into groups which would have had a common purpose, giving morale and fortitude. Our aggression is a deep instinct which survives in all kinds of manifestations in modern man.
ellauri106.html on line 430: American Pastoral represents Roth’s return to Judaism "of a sort." Ultimately, for Roth, retelling and struggling with biblical narrative enables the negotiation of Jewish and postmodern identities, resolves suffering, and reveals means by which seemingly irreconcilable ideologies can intermingle, inform one another, and have sexual intercourse.
ellauri106.html on line 440: As a result, like Leo Tolstoy’s The Death of Ivan Ilych(1886), a retelling of Ivan Ilych’s life that Roth mentions and a work that marks Tolstoy’s return to Christianity of a certain sort, American Pastoral is Roth’s return to Judaism — but also only of a sort. Without Jehovah for starters. Tolstoy was banned from Orthodox Church in 1901 for his anarcho-pacifism.
ellauri106.html on line 453: Phillu kritisoi kärkevästi kaikkia jotka uskoo "sokeasti" yhtään mihinkään, se on ihan järkevää ja oikeutettua. Luuleminen riittää hyvin arkitarpeisiin, mihin tässä tarvitaan mitään uskoa tai toivoa. Parempi kazoa kuin katua. Älä pure kättä joka näyttää likaiselta. Phillun jakelemat rangaistuxet polulta oikealta poikenneille on ihan vanhan testamentin tyylisiä, ennen kaikkea tietysti langenneille naisille. Tää kirja oli siis American pastoral, joka on 1/3 trilogiasta, jonka muut osat ovat I married a communist ja The human stain. En ole lukenut. Vielä ainakaan.
ellauri106.html on line 526: Instead of emphasizing the moral and political consequences of modern capitalism, as had the radical social movements before it, postmodernization offers “privacy, diminished expectations, subjectivism, individuality, particularity, and localism” as alternatives to the modern’s stability and universalism.
ellauri106.html on line 531: Confident from its victory over Fascism and emboldened by the subsequent economic boom, America jelled behind what social theorist Jeffrey Alexander has called modernization or romantic liberalism. As has been the case throughout much of Roth’s career, the socio-political touchstone of his American Trilogy is the “patriotic war years” and the consensus culture that blossomed immediately afterward. “Everything was in motion,” Zuckerman says in the opening pages of American Pastoral. “The lid was off. Americans were to start over again, en masse, everyone in it together”. Reagan-propagandaa.
ellauri106.html on line 544: Society as it was constituted — its forces all in constant motion, the intricate underwebbing of interests stretched to its limit, the battle for advantage that is ongoing, the subjugation that is ongoing, the factional collisions and collusions, the shrewd jargon of morality, the benign despot that is convention, the unstable illusion of stability — society as it was made, always has been and must be made, was as foreign to them as was King Arthur’s court to the Connecticut Yankee.
ellauri106.html on line 633: Tää pätkä tulee taas American pastoralista, joka kuullostaa niin pahalta että se pitää ehkä seuraavaxi lukea:
ellauri106.html on line 640: No kazottiin American Pastoralista 2016 tehty filmi, joka oli kuten kirjakin aivan vitun epäreilu naisille ja vasemmistonuorille. Shixa nainen oli läpeensä konna (eikä vanhentunut koko aikana) ja arjalaisen näköinen viivasuinen Swede jutku synnitön, pikku pedofiliakin painettiin villaisella. Tämmönen meni 2016 vanhoilliseen yleisöön kuin häkä: nekrut oli taas alkaneet räyhätä poliiseille ja tyhmät nuoret änkyttämättömän mutta autistisen Gretan joholla puhuu jostain typerästä kasvihuoneilmiöstä. Onnex onnex sentään Trump oli justiinsa päässyt vallankahvaan eikä joku demokraatti neekeri. Helvatti amerikkalaiset on amerikkalaisia vaikka ne voissa paistaisi. Vie jutku jenkkeihin, tuo jutku jenkeistä, jutku se on sieltä tultuaankin.
ellauri107.html on line 99: Olipa tapahtumaköyhä juoni. Well, you win some, you lose some, on to new adventures. Intelligenteille Klugmaneille löytyy aina uusia diafragmoja. Mutta hullua että edes Peppu ize saattoi kuvitella olevansa moralisti, kun sen jutut on niin täynnä sitä izeä ja niin tyystin vapaita mistään empatiasta ja tiimihengestä. Mutta kuten sanottua, sen moraali on otettu farisealaisuuden pimeältä puolelta. Se on se ulkokullattu joka takoo rintaansa temppelissä ja kiittää ettei se ole samanlainen kuin toi publikaani.
ellauri107.html on line 108: Mailer's has similarities with Rojack: They both attended Harvard, served in World War II, had an interest in political office, did violence to wife, walked narrow ledges, and appeared on talk shows. Mailer seems to have drawn on his stabbing his second wife Adele Morales in Rojack's murdering of his wife Deborah. Mailer did not deny these similarities, but stated:
ellauri107.html on line 140: Pepun paskanjauhanta muka-uskollisuudesta shixavaimolle on läpinäkyvää valetta. Ize se on seemiläisheimonsa pahin semiitti. On olevinaan sankaria paxujalkaiselle ämmälle joka ei merkitse sille vähääkään. Tääkö pitäis uskoa? Uskokoon ken jaxaa. Ja samalla kuxii jotain "herttaista ja huomaavaista ja sievää opiskelijatyttöä" Karen Oakesia siinä sivussa. Ei tää nyt yhtään komputoi. Ainoa yhteinen nimittäjä sen toimille on ihan silmitön loukattu narsismi ja naisviha. Hei mutta olikohan Peppu Uranuxen poikia? Seuraava mietelmä esiintyi filmin American pastoral loppuvizinä:
ellauri107.html on line 142: "Getting people right is not what living is all about anyway,” he wrote in American Pastoral. “It’s getting them wrong that is living, getting them wrong and wrong and wrong and then, on careful reconsideration, getting them wrong again.”
ellauri107.html on line 152: "I am sensitive to nothing in all the world as I am to my moral reputation." Torment about rectitude plagued Philip as acutely as any itch in the loins. That a man who’d written lurid books and led a sleazy life should be so primly worried about what people were saying struck me as funny. But that's a typical symptom for narcissism.
ellauri107.html on line 169: Nathaniel Hawthorne (July 4, 1804 – May 19, 1864) was an American novelist, dark romantic, and short story writer. His works often focus on history, morality, and religion.
ellauri107.html on line 173: Much of Hawthorne's writing centers on New England, many works featuring moral metaphors with an anti-Puritan inspiration. His fiction works are considered part of the Romantic movement and, more specifically, dark romanticism. His themes often center on the inherent evil and sin of humanity, and his works often have moral messages and deep psychological complexity. His published works include novels, short stories, and a biography of his college friend Franklin Pierce, the 14th President of the United States.
ellauri107.html on line 191: . . . Hawthorne liked [Melville’s novel Typee], observing [in 1846] that . . . Melville has “that freedom of view—it would be too harsh to call it laxity of principle—which renders him tolerant of codes of morals that may be little in accordance with our own; a spirit proper enough to a young and adventurous sailor . . .”
ellauri108.html on line 129: Most Rastas share a pair of fundamental moral principles known as the "two great commandments": love of a black male God and love of neighbour if he too is black and male. Many Rastas believe that to determine whether they should undertake a certain act or not, they should consult the presence of Jah within themselves. He's the little red orange and green duck in your left ear. Do not listen to the little white Jesus duck on the right, he is the deevil.
ellauri108.html on line 135: Rastafari promotes what it regards as the restoration of black manhood, believing that men in the African diaspora have been emasculated by Babylon. It espouses patriarchal principles, including the idea that women should submit to male leadership. External observers—including scholars such as Cashmore and Edmonds—have claimed that Rastafari accords women an inferior position to men. Rastafari women usually accept this subordinate position and regard it as their duty to obey their men; the academic Maureen Rowe suggested that women were willing to join the religion despite its restrictions because they valued the life of structure and discipline it provided. Rasta discourse often presents women as morally weak and susceptible to deception by evil, and claims that they are impure while menstruating. Rastas legitimise these gender roles by citing Biblical passages, particularly those in the Book of Leviticus and in the writings of Paul the Apostle. The Rasta Shop is a store selling items associated with Rastafari in the U.S. state of Oregon.
ellauri108.html on line 141: Rastafari regards procreation as the purpose of sex, and thus oral and anal sex are usually forbidden. Both contraception and abortion are usually censured, and a common claim in Rasta discourse is that these were inventions of Babylon to decrease the black African birth-rate. Rastas typically express hostile attitudes to homosexuality, regarding homosexuals as evil and unnatural; this attitude derives from references to same-sex sexual activity in the Bible. Homosexual Rastas probably conceal their sexual orientation because of these attitudes. Rastas typically see the growing acceptance of birth control and homosexuality in Western society as evidence of the degeneration of Babylon as it approaches its apocalyptic end.
ellauri108.html on line 156: In Rastafari, cannabis is considered a sacrament. Rastas argue that the use of ganja is promoted in the Bible, specifically in Genesis, Psalms, and Revelation. They regard it as having healing properties, eulogise it for inducing feelings of "peace and love", and claim that it cultivates a form of personal introspection that allows the smokers to discover their inner divinity. Some Rastas believe that cannabis smoke serves as an incense that counteracts immoral practices in society.
ellauri108.html on line 216: In the 1940s and 1950s, a more militant brand of Rastafari emerged. The vanguard of this was the House of Youth Black Faith, a group whose members were largely based in West Kingston. Backlash against the Rastas grew after a practitioner of the religion allegedly killed a woman in 1957. In March 1958, the first Rastafarian Universal Convention was held in the settlement of Back-o-Wall, Kingston. Following the event, militant Rastas unsuccessfully tried to capture the city in the name of Haile Selassie. Later that year they tried again in Spanish Town. The increasing militancy of some Rastas resulted in growing alarm about the religion in Jamaica. According to Cashmore, the Rastas became "folk devils" in Jamaican society. In 1959, the self-declared prophet and founder of the African Reform Church, Claudius Henry, sold thousands of tickets to Afro-Jamaicans, including many Rastas, for passage on a ship that he claimed would take them to Africa. The ship never arrived and Henry was charged with fraud. In 1960 he was sentenced to six years imprisonment for conspiring to overthrow the government. Henry's son was accused of being part of a paramilitary cell and executed, confirming public fears about Rasta violence. One of the most prominent clashes between Rastas and law enforcement was the Coral Gardens incident of 1963, in which an initial skirmish between police and Rastas resulted in several deaths and led to a larger roundup of practitioners. Clamping down on the Rasta movement, in 1964 the island's government implemented tougher laws surrounding cannabis use.
ellauri108.html on line 231: The mid-1990s saw a revival of Rastafari-focused reggae associated with musicians like Anthony B, Buju Banton, Luciano, Sizzla, and Capleton. From the 1990s, Jamaica also witnessed the growth of organised political activity within the Rasta community, seen for instance through campaigns for the legalisation of cannabis and the creation of political parties like the Jamaican Alliance Movement and the Imperial Ethiopian World Federation Incorporated Political Party, none of which attained more than minimal electoral support. In 1995, the Rastafari Centralization Organization was established in Jamaica as an attempt to organise the Rastafari community.
ellauri109.html on line 441: Une première rupture avec Louise Colet en apporte la preuve. Dans sa lettre datée du dimanche 7 mars 1847, Flaubert ose enfin clamer à quel point il est allergique32 aux valeurs qu’elle véhicule, valeurs qui baignent et macèrent dans le discours ambiant du romantisme humanitaire33 : « tes idées de moralité, de patrie, de dévouement, tes goûts en littérature, tout cela était antipathique à mes idées, à mes goûts. »34 Ce qui vient immédiatement après est l’affirmation d’une esthétique, sur le mode de l’antithèse : « amoureux exclusif de la ligne pure, du galbe saillant, de la couleur criante, de la note sonore, je retrouvais toujours chez toi je ne sais quel ton noyé de sentiment qui atténuait tout, et altérait jusqu'à ton esprit ». Voilà les griefs d’un amant qui ne sépare pas l’art de la vie. Le lexique sentimental se trouve accaparé par le commentaire stylistique : « amoureux exclusif », écrit Flaubert, non pas d’une femme, comme Louise, elle, le voudrait, mais du tracé ferme, il lui reproche son « ton noyé de sentiment » qu’il interprète comme une déperdition de force et de précision. De même, les muscles relâchés, les lignes floues et les déliaisons trahissent le corps du texte féminin.
ellauri109.html on line 457: Flaubert n’est pas dupe. Il administre à cette innocente douteuse une morale qui mériterait d’être ajoutée au Dictionnaire des idées reçues : « Il est dans les idées reçues qu’on ne va pas se promener avec un homme au clair de lune pour admirer la lune. » Mais Musset a beau être diminué, il a été célèbre, ils se voient, tandis que Flaubert, tout mâle qu’il est, reste bien abstrait dans sa retraite de Croisset, à se battre comme un forcené avec l’expression. Il n’est pas facile d’être longtemps l’amante d’un obscur ermite ni de faire l’amour par correspondance. Le but est atteint puisque Flaubert s’interroge sous les yeux de Louise : « Ai-je été jaloux, moi, dans tout ça ? — Il se peut.
ellauri110.html on line 137: Book IV of Gulliver's Travels is the keystone, in some ways, of the entire work,[citation needed] and critics have traditionally answered the question whether Gulliver is insane (and thus just another victim of Swift's satire) by questioning whether or not the Houyhnhnms are truly admirable. Gulliver loves the land and is obedient to a race that is not like his own. The Houyhnhnm society is based upon reason, and only upon reason, and therefore the horses practice eugenics based on their analyses of benefit and cost. They have no religion and their sole morality is the defence of reason, and so they are not particularly moved by pity or a belief in the intrinsic value of life. Gulliver himself, in their company, builds the sails of his skiff from "Yahoo skins".
ellauri110.html on line 147: On the other hand, Swift was profoundly mistrustful of attempts at reason that resulted in either hubris (for example, the Projectors satirised in A Tale of a Tub or in Book III of Gulliver's Travels) or immorality (such as the speaker of A Modest Proposal, who offers an entirely logical and wholly immoral proposal for cannibalism). The Houyhnhnms embody both the good and the bad side of reason, for they have the pure language Swift wished for and the amorally rational approach to solving the problems of humanity (Yahoos); the extirpation of the Yahoo population by the horses is very like the speaker of A Modest Proposal.
ellauri110.html on line 1108: Crime and Punishment focuses on the mental anguish and moral dilemmas of Rodion Romanovich Raskolnikov, an impoverished ex-student in St. Petersburg who theorizes that he can perform good deeds to counterbalance his crime, justifying his actions by referencing Napoleon Bonaparte. The novel is considered one of the greatest novels ever written.
ellauri111.html on line 148: It teaches immoral practices, such as lying, suicide, assasination and magical incantation.
ellauri111.html on line 230: Esim. Karamazovin pojat tai Akiva "Kive" Shtisel. Akiva oli kiva kun se huoli upporikkaan vaikka masentuilevan Rachelin. Apinatkin on sulosia kun ne saa poikasia. Aljosha-vainaja ja Dvorale on kuin 2 marjaa. En mäkään sentään suorastaan tappanut Callea, vaikken avannut sille Munksnäshemmetin ulko-ovea. Pause. “I think you haven’t read my Diary of a Writer?”
ellauri111.html on line 287: “Isn’t that rather harsh? After all, he himself set out the charge sheet, if you like. He tells us just what he has done, how he has behaved. He provides all the evidence we need to find him guilty—morally, if not legally.”
ellauri112.html on line 55: Alexander Bain (11 June 1818 – 18 September 1903) was a Scottish philosopher and educationalist in the British school of empiricism and a prominent and innovative figure in the fields of psychology, linguistics, logic, moral philosophy and education reform. He founded Mind, the first ever journal of psychology and analytical philosophy, and was the leading figure in establishing and applying the scientific method to psychology. Bain was the inaugural Regius Chair in Logic and Professor of Logic at the University of Aberdeen, where he also held Professorships in Moral Philosophy and English Literature and was twice elected Lord Rector of the University of Aberdeen.
ellauri112.html on line 75: Edward Bradford Titchener (11 January 1867 – 3 August 1927) was an English psychologist who studied under Wilhelm Wundt for several years. Titchener is best known for creating his version of psychology that described the structure of the mind: structuralism. After becoming a professor at Cornell University, he created the largest doctoral program at that time in the United States . His first graduate student, Margaret Floy Washburn, became the first woman to be granted a PhD in psychology (1894). Tätä kautta Wundtista tuli kova nimi jenkeissä.
ellauri112.html on line 171: --Jos mielikuvituksessamme käymme läpi kaikki käsitykset todellisuuden rakenteesta, mitä mahdollisesti tunnemme, on helppo huomata, että eräällä niistä on aivan erikoinen viehätysvoima ymmärryksellemme, johtuen sen erinomaisesta ainakin näennäisestä selvyydestä. Se on se käsitys, että mikä on olemassa on tyhjä tila ja siinä olevat ja liikkuvat kappaleet. Uudemmista ajattelijoista on varsinkin Henri Bergson koettanut ottaa selvää siitä, mihinkä tämän »esineellisen» käsitystavan viehätysvoima perustuu. Hän on sitä mieltä, että sen perusta itse asiassa on käytännöllinen, biologinen. Niiden syitten joukossa, jotka ovat vaikuttaneet, että juuri ihminen on kohonnut maapallon herraksi, on epäilemättä yhtenä kaikkein tärkeimmistä se, että ihminen, älynsä avulla, on oppinut käyttämään kiinteitä kappaleita työkaluina ja aseina. Ihmisen nimi ei pitäisi olla homo sapiens vaan homo faber, s.o. seppä (sanan laajimmassa mielessä). Mutta tästäpä syystä onkin ymmärryksemme niin syvästi ja pääsemättömästi rakastunut kiinteisiin kappaleisiin, esineellisyyden aatteeseen. Syvä vaisto, syvempi kuin logiikka ja tosiseikat, ajaa meitä kaikkialla viemään läpi tämän aatteen, ja jos tälle taipumukselle annetaan täysin vapaat kädet, on tulos ennakolta määrätty, nim. materialismi. Kun kreikkalainen Demokritos paljon yli kaksituhatta vuotta sitten loi ensimäisen atomiopin suunnitelman, toimi hänen ajatuksensa tämän »esineellisyyden» vaiston ajamana: miten luonnolliselta tuntui kuvailla, että kaikki oleva on pienen-pienistä kiinteistä kappaleista kokoonpantu, samanlaisista kuin ne joita me joka päivä kivien ja puupalojen muodossa pitelemme käsissämme ja jotka ovat meille niin tuttuja ja selviä. Ja sama vaisto elää meissä vielä tänä päivänä. Mutta harvoin on tämä vaisto saanut sen pahempaa kolausta kuin yllämainittujen luonnontieteen uudempien tulosten kautta. Siinä suhteessa on noilla tuloksilla kerrassaan vallankumouksellinen luonne. Jos ne vakiintuvat ja jähmettyvät totuuksiksi, on materialismin aika ikipäiviksi mennyt. Eihän meillä ole minkäänlaista mahdollisuutta saada mielikuvitustamme tyydyttävää, havainnollista, »esineellistä» käsitystä sellaisista suureista kuin eetteri eli painoton aine, elektronit, joilla ei ole massaa j.n.e. Ne ovat puhtaita käsitteitä, merkkejä, symboleja. Jos yritämme tehdä niistä jotain havainnollisia todellisuudenkuvia, syntyy ristiriitasia sekasikiöitä, jotka todistavat pelkästään »esineellisen» älyntaipumuksemme kömpelyyttä. Mutta samalla todistaa tämä kuinka suunnattoman pitkälle luonnonilmiöiden tieteellinen analyysi itse asiassa on mennyt. Se todellisuus, jota luonnontiede näissä uudemmissa tuloksissaan käsittelee, ei enää ole varsinaisesti aineellinen; se on kaukana meidän esineellisten käsitystapojemme saavuttamattomissa, todellisuutta, jota ei silmä näe eikä käsi kosketa, mutta jonka matemaatiset suhteet on noihin merkeillä ja symboleilla ilmaistu. Muinaiset pythagoralaiset sanoivat, kuten Aristoteles kertoo, että lukujen aineksista on koko maailmankaikkeus kokoonpantu. Mielestäni voi uusi luonnontiede nähdä edelläkävijänsä, ei materialistisessa Demokritoksessa, vaan Pythagoraassa. Samanlaiseen epähavainnolliseen, puhtaasti käsitteelliseen todellisuuden käsitykseen kuin Pythagoraalla näyttää olleen, tuntuu myös uusi luonnontiede johtavan. Ajatus on kaikki, niin lopettaa Henri Poincaré, meidän aikamme luonnontutkijoista kaiketi edustavimpia, erään aikaisemman teoksensa.
ellauri112.html on line 189: Kaikki tämä kuitenkin lisäyksellä kenties. Päinvastainen tulos on yhtä mahdollinen; ehkäpä kaiken tuon pyrkimyksen tuloksena on tyhjyys; ehkäpä totuus on masentava... On puhuttu niin paljon Renanin »skeptillisyydestä». Jotka tahtovat olla oikein moderneja, hekkumoivat niillä »Dyb af Skepsis» (Brandes), joita he näkevät Renanin harmittomimpienkin ajatusten alla. Muistuu mieleen »keisarin uudet vaatteet» ... Vastakkainen leiri näkee tässä epäilyssä, tässä hiljaisessa hymyssä, törkeää rienausta. Mutta oikeastaan Renan on »skeptikko» vain siksi, että hän niin mielellään tutkistelee asioita, joihin ei ajatuksemme anna mitään lopullista vastausta, joihin nähden vapaasti liikkuva pro et contra on ylin viisaus. Taasen syy siihen, että Renan alituisesti palaa uudelleen tutkistelemaan elämän ja maailman mahdollisuuksia ja tulevaisuuden perspektiivejä, vaikkei hän koskaan pääse pitemmälle kuin noihin »ehkä» ja »kenties», on luullakseni haettava hänen uskonnollisesta »dilettantismistaan». Lapsuutensa ja nuoruutensa hartaasta ja ylevästä katoolisuudesta vieraantui Renan vain järkensä, ei koskaan tunteensa puolesta. Syvä kaipaus, jolla hän jätti Saint Sulpicen seminaarin, ei hänessä koskaan sammunut. Mikään mahdollisuus ei hänelle myöhäiseen vanhuuteensa saakka ollut rakkaampi ajatella kuin se, että uskonto sittenkin olisi tosi. Viimeiseen saakka koettaa hän tieteellisesti ymmärrettyyn maailmankuvaan sovittaa uskonnollisia käsitteitä, Jumala, ylösnousemus, kuolemattomuus. Tämä alituinen ja yhä uudistuva askarteleminen perspektiivien kanssa, joista hän kuitenkin kerran on luopunut, on yhteydessä Renanin luonteen päättämättömyyden kanssa. Tämä päättämättömyys oli hänessä niin silmiinpistävä, että hänen vanha ystävänsä Berthelot saattaa epäillä olisiko Renan koskaan lopullisesti rikkonut väliänsä kirkon kanssa, ellei hänellä olisi ollut tukenaan sisarensa Henriette, voimakas, päättäväinen, syvä luonne, joka kaukaa lähettämillään kirjeillä auttoi Renanin seuraamaan vakaumustaan. Palatakseni takaisin käsitteisiin »nisus» ja »élan vital», on sanottava että ne eivät toisistaan eroa vain siinä, että edellinen on latinaa, jälkimäinen ranskaa! Renanin »nisus» laahaa alituisesti liepeissään tuote »ehkä» ja »kenties ei kuitenkaan». Renan on alituisesti tietoinen siitä, että metafyysillinen filosofia on pelkkää runoilua, mielikuvituksen leikkiä, jolla on tosin lakastumaton viehätyksensä, mutta joka on otettava cum grano salis. »Renanismin» rinnalla on »bergsonismi» karkeasti dogmaatinen. Empimättä uskoo Bergson metafyysillisiin kangastuksiinsa, jotka runollisen mielikuvituksen näkyinä kieltämättä ovat mukaansatempaavan kauniit.-- Kolmas yhtymäkohta Renanin ja Bergsonin välillä on kenties kaikista mieltäkiinnittävin. Se koskee spekulatiivisen järjen kantavuutta tiedonlähteenä ja spekulatiivisen tiedon arvoa. Renanin käsitys filosofian olennosta ja tehtävästä on kenties hieman huojuva. Mutta siinä suhteessa on se selvä, että hänen mielestään spekulatiivinen filosofia, jolla muka on oma tiedelähteensä ja omat metodinsa, on vähänarvoinen. Kaikki suuret filosofit ovat olleet suuria tiedemiehiä; Aristoteles, Descartes, Leibniz, Kant tiesivät kaiken, mitä heidän vuosisatansakin. Ne ajat taas, jolloin filosofia on muuttunut »spesialiteetiksi», ovat olleet sen alennuksen kausia. Sellainen oli myöhempi kartesiolaisuus (Malebranche), sellainen Renanin nuoruudessa Saksan spekulatiivinen idealismi. Meidän aikanamme näyttävät pitkin koko rintamaa tieteet, joko historialliset tai luonnontieteet, olevan määrätyt ottamaan vastaan filosofian perinnön. Filosofian täytyy tulla tieteelliseksi, ellei se tahdo tulla Penelopen kankaaksi, jota lakkaamatta ja aina turhaan aletaan uudelleen. Ja Renan uskoo, että sensijaan kuin edellisinä vuosisatoina luonnontieteet tuottivat parhaan aineiston filosofisille aateskeluille, »historia on meidän aikamme todellinen filosofia» (Essais de morale et de critique, s. 83).
ellauri112.html on line 191: Renan huomauttaa että spekulatiivisessa filosofiassa aina on jotain, mikä muistuttaa keskiaikaisen Raimundus Lulluksen fantastista konetta, jonka avulla pelkästään käsitteitä kombinoimalla piti löydettämän totuus ja vältettämän erehdys. Puhdas spekulatiivinen logiikka, jonka avulla on luultu voitavan vapautua kärsivällisestä tutkimuksesta ja työstä, on oikealle tieteelle yhtä vahingollinen kuin Lulluksen kone. Filosofoida on oppia tuntemaan universumi. Tämä on kokoonpantu fyysillisestä ja psyykillisestä maailmasta, luonnosta ja ihmiskunnasta. Siis on luonnon ja ihmiskunnan tutkimus koko filosofia[6]. Missään ei spekulatiivinen logiikka niin paljasta heikkouttaan kuin niissä tieteissä, jotka käsittelevät eläviä objekteja. Geometriassa, algebrassa jne., joissa ei välitetä todellisuudesta, on aateskelu paikallaan. Mutta sensijaan esim. ihmiskuntaa käsittelevissä tieteissä, joissa kaikki yleiset aatteet perustuvat vain puolittain totuuteen, puolittain erehdykseen, täytyy aateskelun tulokset askel askeleelta tarkistaa kokemuksen avulla. »Logiikka ei tavoita vivahduksia; mutta hengentieteiden alalla totuudet läpeensä piilevät vivahduksessa. Ne pujahtavat skolastiikan verkonsilmukoiden läpi; niitä ei katsella kasvoista kasvoihin, vaan ne löydetään osittain, salaisesti, milloin enemmän, milloin vähemmän» (Essais de morale etc., s. 189 ja seur.). Yllä harventamassani rivissä on Renan lausunut julki yhden bergsonilaisuuden ydinajatuksista. Mutta saman ajatuksen käsitteellisen ajattelun voimattomuudesta tapaa nykyään hyvin yleisesti muuallakin. On syytä sentähden vähän tarkastaa tuota merkillistä lausetta. Spekulatiolle, vastakohtana kokemustieteelle, on omituista, että se lähtee liikkeelle määrätyistä käsitteistä ja arvostelmista, jotka se muodostaa apriorisesti, ennen kokemusta, kun sensijaan kokemustiede kokonaan elää ja hengittää tutkimusesineessään, joka luo sen käyttämät käsitteet ja arvostelmat ja on valmis aina synnyttämään uusia, kun entiset osoittautuvat riittämättömiksi. Puhdas aateskelu kombinoi apriorisia arvostelmiaan ja tekee niistä täten johtopäätöksiä. Tämä ajatustyö noudattaa muodollisen logiikan lakeja, joista ensimäinen on se, että kukin käsite on muuttumaton, pysyy merkitykseltään identisenä. Kun tällaisen aateskelun tuloksia ruvetaan sovittamaan todellisuuteen, syntyy omituisia vaikeuksia. Tyydyn vain yhteen esimerkkiin, jota Bergson mielellään käyttää osoitteena abstraktisen logiikan heikkoudesta. Puhdas aateskelu, joka työskentelee sellaisilla määreillä kuin »ykseys» ja »moninaisuus», olettaen että ne voidaan sovelluttaa kaikkiin ajatuksen esineisiin poikkeuksetta, johtuu m. m. seuraavaan vaikeuteen: onko elävä organismi, onko sielunelämä »ykseys» vai »moninaisuus»? On selvää ettei kumpikaan näistä määreistä sovellu näihin objekteihin. Organismi, sielunelämä eivät ole sellaisia yksinkertaisia esineitä, jotka olisi leimattava joko »ykseyksiksi» tai »moninaisuuksiksi». Mitä voidaan päättää tästä? Tietenkin, että spekulatiivinen metodi on väärä, että jos lähdetään liikkeelle rajoitetusta määrästä käsitteitä, tullaan ennemmin tai myöhemmin kohtaan, jolloin yksikään näistä käsitteistä ei sovellu ilmaisemaan tarkoitettua ilmiötä. Kokemustiedolle sensijaan tätä vaikeutta ei esiinny; todellisuus, jossa se liikkuu ja elää, luo sille tarpeen tullen aina uusia käsitteitä. Katsokaamme spektriä, jossa auringon valkea valo yhdenjaksoisissa ylimenoissa taittuu lukemattomiin vivahduksiin, niin että jokainen spektrin poikkiviiva on hitusen verran toisenvärinen kuin edellinen! Jokapäiväinen kielenkäyttö tulee toimeen muutamalla, viidellä, kuudella värinimityksellä. Se yksinkertaisesti laiminlyö ylimenot yhdestä »väristä» toiseen. Mutta maalari, jolle värivivahdukset ovat arvokkaita, tarvitsee jo paljon suuremman määrän värejä ilmaisevia käsitteitä: ultramariini, karmiini jne. Mikään ei estäisi muodostamasta uusia värien käsitteitä tuhansiin saakka, aina värienerottamiskykymme rajaan asti.
ellauri115.html on line 174: Therese war Rousseau bemerkenswert ergeben, wenn man seine schwierige Natur und sein herzloses Verhalten gegenüber den fünf gemeinsamen ausserehelich geborenen Kindern betrachtet. Trotz der Proteste seiner Frau (nicht aber Ehefrau) bestand Rousseau darauf, dass die Kinder jeweils nach der Geburt einem Findelhaus übergeben wurden. Seine Begründungen waren philosophisch - zum Beispiel sei das der einzige Weg, "ihre Ehre zu retten", da sie nicht verheiratet waren. Er nannte Therese "Tante" und "Herrin", nicht aber "Königin", doch ging seine Unterwürfigkeit nie so weit, dass er sie um Prügel bat, und er klagte dass sie im Bett kalt war. Kreivitär Houdetotin perään J-J läähätti niin kovasti, että sai elinikäisen nivuskohjun jatkuvasta stondista. Sophie Houdetot oli schrecklich moralische Julien esikuva kirjassa Uusi Heloise.
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.
ellauri115.html on line 649: Uskoisitko ehkä, hyvä ystävä, että näistä synkistä aatteista ja näennäisistä ristiriidoista sukeusi mun mielessäni sublimoitu idea sielusta, jota mun ezintä ei tähän saakka ollut honannut? Kun ma mietiskelin miehen luonnetta, musta näytti että siinä on 2 eri periaatetta; 1 nosti sen etutkimaan ikuisia totuuxia, oikeuden rakkautta, ja totta moraliteettia, sellaisiin maanosiin joita viisaat tykkäävät miettiä; toinen vei sen alaspäin omaan napaansa, teki siitä aistiensa orjan, ja himojen jotka on niiden instrumentteja, ja siten vastusti kaikkea mitä edellinen periaate vinkkasi. Kun mä tunsin lähteväni kiidulle, näiden vastakkaisten motiivien kannattelemana, mä sanoin, Ei; mies ei ole 1, mä tahon ja mä en halua; mä tunne izeni samalla kertaa orjaxi ja vapaaxi miehexi; mä havaizen mikä on oikein, mä rakastan sitä, mut mä teen mikä on väärin [tän mä förbin Paavalita, sori Paavali]; mä oon aktiivinen kun mä kuuntelen järjen ääntä; mä on passiivinen kun passiohedelmät tempaavat mut mukaansa; ja kun mä annan perixi, mun suurin tuska on että mä olisin ehkä voinut vastustaa. [Muze ei ois ollut kivaa.]
ellauri115.html on line 651: Nuori mies, kuuntele mua luottavaisesti. Mä olen aina rehellinen sun kanssasi. Jos omatunto on ennakkoluulon luomusta, mä olen varmasti väärässä, eikä ole mitään todistusta moraliteetille; mutta jos izensä laittaminen number onexi on miehen luonnollinen taipumus, ja jos alkeellinen oikeussentimentti on synnynnäistä apinansydämessä, annetaan noiden jotka sanoo et ihminen on yxinkertainen elukka poistaa nää ristiriidat ja sit mä myönnän et on vaan yxi substanssi. [Eli narsismi on vahvaa näyttöä kuolemattomuuden tarpeellisuudesta, täähän on nähty monen muunkin me first-hepun puheissa.]
ellauri115.html on line 675: Jos mies on samalla kertaa aktiivinen ja vapaa [Terskaa ei lasketa, se on vaan taloudenhoitaja], se toimii omavoimaisesti kuin Dexterin henkilönostimet; se mitä se tekee vapaasti ei ole mitenkään osa Sallimuxen merkkaamaa systeemiä, eikä sitä voi panna Sallimuxen syyxi. Sallimus ei halua pahaa mitä mies tekee väärinkäyttäessään saamiaan vapauxia; eikä Sallimus estä sitä tekemästä tyhmyyxiä, [sehän on Sallimus eikä Kieltäymys] joko six että noin heiverön olion tekemä vääryys on sille pelkkää kärpäsen surinaa, tai koska se ei voisi estää sitä tekemättä vielä suurempaa vääryyttä sen vapaalle luonnolle. Sallimus teki miehestä vapaan niinet se voi valita hyvän ja kieltäytyä pahasta. Se on tehnyt sen kykeneväxi tähän valintaan jos se käyttää oikein sille annettuja kykyjä, mutta sen voimat on niin rajalliseet että vaikka siltä lähtis mopo käsistä ei se pysty häirizemään yleistä järjestystä. Miehen tekemä paha osuu omaan nilkkaan vaikuttamatta maailman systeemiin, estämättä ihmmislajin säilymistä vastoin muun luomakunnan tahtoa. On turha valittaa et Jumala ei estä meitä tekemästä väärin, koska se on tehnyt miehestä niin mainion luonteisin että se on pannut sen toimiin sen moraliteetin jolla ne jalostuvat, niinet se on tehnyt miehekkyydestä miehen syntymämerkin.Ylin onni muodostuu izetyytyväisyydestä; jotta me tunnettas tätä izetyytyväisyyttä meidät on pantu tälle pelilaudalle vapaasti sijoittamaan pelimerkkejä, meitä kiusaa meidän passiohedelmät ja meitä rajoittaa tää omatunto. Mitä muuta ois jumalallinen voima voinut tehdä meidän puolesta? Oisko se voinut tehdä meidän luonteesta ristiriitaisen, ja antanut hyvänolon tunteen oikein tekemisestä sellaselle joka ei voi tyriä? Oisko Sallimuxen pitänyt estää miestä ilkeydestä rajoittamalla se vaistoihin ja tekemällä siitä pökiön? [No pökiön se tekikin ainakin musta, vaikka vaistot mulla on aika karkeat.] Ehei, ei niin, oi mun sielun Jumala, mä ainakaan en sua syytä siitä et mä tein susta mun selfien, et mä olisin yhtä hyvä ja onnellinen kuin mun money maker!
ellauri115.html on line 713: Meidän tekojen moraliteetti on vaan tuomioita jotka ize muodostamme niistä. Jos hyvä on hyvä, sen pitää olla hyvä meidän sydämen pohjamudissa yhtä hyvin kuin meidän teoissa; ja eka palkinto oikeudessa on tietoisuus että me toimitaan oikeuden mukaisesti. Jos moraalinen hyvä on meidän luonnon mukaista, mies voi olla mielenterve ja hyväkuntoinen kun hän on hyvä. [OK, tää kaveri ei niele perisyntiä, pää pois! huutaa patakuningatar.] Jos ei ole niin, ja jos mies on lunnostaan paha, se ei voi lakata olemasta paha madännyttämättä luonnettaan, ja hyvä siinä on luonnottomuutta. Jos se on tehty harmittamaan kamu-luotujaan, kuten susi on tehty nielemään saaliinsa, hamaani mies olisi yhtä vääristynyt otus kuin säälittävä susi; ja pelkkä miehuus aiheuttaisi katumusta. [Vittu Janne vedä välittömasti käteen, tää on taas tätä homo-on-homolle-susi tuubaa! Onnex onnex susi ei sentään ole sudelle yhtä homo.]
ellauri115.html on line 716: Jos ei ole mitään sellaista kuin moraliteetti miehen sydämmessä, mikä on lähteenä sen hurjalle ihastuxelle jaloihin tekoihin, sen intopiukeassa omistautumisessa isoille miehille?
ellauri115.html on line 724: Heitä kaze kaikkiin maailman osakuntiin; lue jokainen historianide; keskeltä näitä omituisia ja julmia palvonnan muotoja, näiden hämmästyttävän moninaisten tapojen ja tottumusten joukosta löydät aina samat oikean ja oikeuden ideat; kaikkialla samat moraliteetit, samat hyvän ja pahan ideat. Vanah pakanismi synnytti kauheita jumalia jotka alennettiin sittemmin perkunoixi, jumalat jotka vaan tarjosivat ylimmän onnen kuvana rikoxia tehtävixi ja himoja tyydytettävixi. Mutta turhaan pahe lähti jumalten kämpästä niiden henkkarit mukana; moraalivaisto ei hyväxynyt niitä miehen sydämmeen. Kun Juppiterin rivoiluja juhlittin, Xenokrateen pidätyskykyä kunnioitettiin; siivo Lukretius ihaili häpeämätöntä Venusta; julkea roomalainen uhrasi Pelolle; se kuzui jumalaa joka leikkas isältänsä kikkelin, ja kuoli mukinoitta oman isänsä käsissä. Mitä arvottomimpia jumalia palvoi jaloimmatkin heppulit. [En nyt viizi tässä mennä Barukin mainizemiin puupääjumaliin.] Pyhä luonnonääni oli kuuluvampi kuin jumalien ääni, se voitti kunniasijan maalla ja kaupungissa; se näytti lähettävän syyt ja syylliset yhtä lailla taivaaseen. [Häh?]
ellauri115.html on line 746: Taivaan kiitos mei on nyt päästy kaikesta tosta hälyyttävästä filosofisesta shousta; me ollaan miehiä vaikka oppimattomia; nyt meidän ei tarvi käyttää koko ikää moraliteetin tutkimiseen, kun meillä on halvempi ja varma viisari joka ohjaa meidät tän ihmisaatoxen valtavan labyrintin läpitte. Muttei riitä olla vaan tiatonen että meillä on tää opasvihkonen; meidän pitää tuntea se ja seurata sitä. Jos se puhuu kaikille sydämmille, mix niin harvat kuuntelee sitä? Se puhuu meille luonnonkieltä, ja kaikki saa meidät unohtamaan sen kielen. Omatunto on arka, se rakastaa rauhaa ja yxinäisyyttä; se häiriintyy melusta ja numeroista; ennakkoluulot joista sen sanotaan syntyvän on sen verivihollisia. Se pakoilee niitä tai vaikenee; niiden meluisat äänet hukuttaa sen sanat, niin ettei se saa puheenvuoroa, vaikka pyytäisi; fanaattisuus väärentää sen äänen ja inspiroi rikoxia sen nimissä. Se masentuu huonosta kohtelusta; se ei enää puhu meille, eikä vastaa puheluihin; kun sitä on pilkattu niin kauan, on yhtä vaikea kuzua se takaisin kuin ajaa se karulle.
ellauri115.html on line 798: Varhaiskristityt arvostivat Plutarkhoxen moraliteetteja ja latinansi niitä. JJ, vitam vero impendens, luki niitä poikasena ranskaxi. On ne aika puolivillasia vaikka humoristisia.
ellauri115.html on line 1136: Hare wrote a popular science bestseller published in 1993 without conscience: The Disturbing World of the Psychopaths Among Us (reissued 1999). He describes psychopaths as 'social predators', while pointing out that regrettably, most don't kill their prey. One philosophical review described it as having a high moral tone yet tending towards sensationalism and graphic anecdotes, and as providing a useful summary of the assessment of psychopathy but ultimately avoiding the difficult questions regarding internal contradictions in the concept or how it should be classified.
ellauri117.html on line 608: Maxa-Shaftesburyn (1621-1683) pojanpoika, 3. Earl of Shaftesbury (1671—1713) oli mieltä että: Hobbes had set the agenda of British moral philosophy (a search for the grounding of universal moral principles), and Locke had established its method (empiricism). Shaftesbury’s important contribution was to focus that agenda by showing what a satisfactory response to Hobbes might look like but without giving up too much of Locke’s method. Shaftesbury showed the British moralists that if we think of moral goodness as analogous to beauty, then (even within a broadly empiricist framework) it is still possible for moral goodness to be non-arbitrarily grounded in objective features of the world and for the moral agent to be attracted to virtue for its own sake, not merely out of self-interest. In Shaftesbury’s aesthetic language, the state of having the morally correct motives is the state of being “morally beautiful,” and the state of approving the morally correct motives upon reflection is the state of having “good moral taste.” Shaftesbury argues that the morally correct motives which constitute moral beauty turn out to be those motives which are aimed at the good of one’s society as a whole. This good is understood teleologically. Furthermore Shaftesbury argues that both the ability to know the good of one’s society and the reflective approval of the motivation toward this good are innate capacities which must nevertheless be developed by proper socialization.
ellauri119.html on line 89: connected to a god or a religion, religious and morally good, informal —used in phrases that show surprise or excitement. See the full definition for holy in the English Language Learners Dictionary
ellauri119.html on line 422: Love is considered to be both positive and negative, with its virtue representing human kindness, compassion, and affection, as "the unselfish loyal and benevolent concern for the good of another" and its vice representing human moral flaw, akin to vanity, selfishness, amour-propre, and egotism, as potentially leading people into a type of mania, obsessiveness or codependency. It may also describe compassionate and affectionate actions towards other humans, one's self or animals. In its various forms, love acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts. Love has been postulated to be a function that keeps human beings together against menaces and to facilitate the continuation of the species.
ellauri119.html on line 464: As the fat and ugly French novelist Honoré de Balzac stated, eroticism is dependent not just upon an individual's sexual morality, but also the culture and time in which an individual resides. Because eroticism is wholly dependent on the viewer's culture and personal tastes pertaining to what, exactly, defines the erotic, critics have often[how often?] confused eroticism with pornography, with the anti-pornography activist Andrea Dworkin saying, "Erotica is simply high-class pornography; better produced, better conceived, better executed, better packaged, designed for a better class of consumer." This confusion, as Lynn Hunt writes, "demonstrate the difficulty of drawing… a clear generic demarcation between the erotic and the pornographic": indeed arguably "the history of the separation of pornography from eroticism… remains to be written". In the eighteenth century, eroticism was the result of the intrusion into the public sphere of something that was at base private.
ellauri119.html on line 646: Rosenbaum left Russia at the tail end of the Trust program. She was assisted by bolshevik Hollywood. Like a typical crypto-jew and communist she used a pseudonym. She became, together with Leo Strauss, a leading philosopher of the Trotskyites. She, like Strauss, helped create the philosophy of arrogance and entitlement that justifies the lies of government leaders to the people. Her philosophies misrepresent the realities of how wealth and psychopathic greed coupled with immorality destroys civilization. Her solution to class warfare is group disloyalty of the rich to society and the exploitation of the national resources by a privileged class to destroy the economy and sabotage the nation. She misrepresented American tradition in a way that benefitted our enemies and internationalized our national resources leaving them easy pickings for the exploitation of unregulated international markets. She advocated the ruinous gold standard which allows our enemies the opportunity to deflate our money supply and strangle the economy at their whim. By simply hoarding gold and/or sending it out of the nation the bankers can ruin us under a gold standard. Her philosophy falsely claims that the market can and will correct the actions of the enemy within to ruin the nation by their designs. She wanted to grant the enemy the right to act with impunity and free rein as a Trojan horse within America to completely destroy our nation, and she has nearly succeeded. The removal of the ability of government to impose with force the collective will of the nation inevitably leads to balkanization, and that was well known and desired by our bolshevik enemies, Rosenbaum’s masters. She never pointed out the name and the nature of the enemy, instead scapegoating the poor and the communists for what international jewry was doing, with her as one of its leading members. As far as I know, she NEVER addressed the existential danger of jewish messianic prophecy and the subversion of the American government by Israel. Being herself a jew, she was disloyal to America in favor of Israel. She was disloyal to the American majority population in favor of the banking class. She did absolutely nothing that was ever in any way harmful to the communists or the bankers, who have so harmed America.
ellauri119.html on line 666: Most ethical values boil down to others. Your moral standing is to be judged based on what you contribute to others, what you do for others. Do you volunteer at a soup kitchen? If you answer yes then you get a gold star. But you can always do more, can’t you? Tutor a child at the local school. Give money to a charity. With each contribution you gain moral points.
ellauri119.html on line 668: But at some point you must provide for yourself. You have to earn a living, get an education, provide for your family. There is a limit to what you can sacrifice for this type of morality. The harder you practice it the worse off your own life becomes. This is the root of the cynicism you feel when you utter “philosophy, who needs it?”
ellauri119.html on line 742: Adam Smith, “The Theory Of Moral Sentiments,” Part IV, Chapter I, pp.184-5, para. 10.
ellauri119.html on line 775: Asked what she thought of Reagan, Ayn Rand replied, “I don’t think of him. And the more I see, the less I think of him.” For Rand, “the appalling part of his administration was his connection with the so-called ‘Moral Majority’ and sundry other TV religionists, who are struggling, apparently with his approval, to take us back to the Middle Ages via the unconstitutional union of religion and politics.” Rand’s primary concern, it seems, is that this “unconstitutional union” represented a “threat to capitalism.” While she admired Reagan’s appeal to an “inspirational element” in American politics, “he will not find it,” remarked Rand, “in the God, family, tradition swamp.” Instead, she proclaims, we should be inspired by “the most typical American group… the businessmen.”
ellauri131.html on line 736: including claims that he "asked her to join him in bed" and "used his hands to simulate oral sex and urinated in front of her", "when she began to investigate his wiener it led to premature termination."
ellauri131.html on line 947: He believed that his morals are a natural laws, and that God, the Creator and Father of us all, is the source of them, and also the source of monkey conscience. I believe that to the degree people live by this inspired conscience, they will grow to fulfill their natures; to the degree that they do not, they will not fly on the animal plane." As Joseph Smith announced in 1844:
ellauri131.html on line 954: Only three people have objected to the intimate nature of his moral instruction -- two Germans and a Frenchman.
ellauri131.html on line 960: And what of the true cynic's view, that the lesson of history is that bastards often prevail? That markets are in and of themselves rational, and sometimes emotional, but rarely ever moral? That an appropriate model for business is not an extended family but a poker game? The late genius John von Neumann was fascinated by poker, and his study of the choice making involved in the game led him to develop the foundations of game theory. Von Neumann was a peerless student of the principles of rational self-interest, and he was also an adviser to Presidents Truman and Eisenhower. When the Soviets showed signs of developing nuclear weapons, he recommended bombing them into oblivion. Game theory, he said, dictated it.
ellauri140.html on line 46: Faerie Qveene on englantilainen eeppinen runoelma Edmund Dispenseriltä. Runoelman eka julkistus oli 1590. Pitempi :D versio runoelmasta julkituli 1596. Tämä versio runosta on kuusiosainen eli 6 kirjaa. Lyhempi versio oli difpofed in twelue books, fashioning XII Morall vertues.
ellauri140.html on line 103: Colin Firth M+, a shepherd noted for his songs and bagpipe playing, briefly appearing in Book VI. He is the same Colin Clout as in Spenser´s pastoral poetry, which is fitting because Calidore is taking a sojourn into a world of pastoral delight, ignoring his duty to hunt the Blatant Beast, which is why he set out to Ireland to begin with. Colin Clout may also be said to be Spenser himself.
ellauri141.html on line 109: Quintus Horatius Flaccus (8th of December, Ab Urbe Condita 689, B. C. 65 - 27th of November, B. C. 8) was born at or near Venusia (Venosa), in the Apennines, on the borders of Lucania and Apulia. His father was a freedman, having, as his name proves, been the slave of some person of the Horatia gens. As Horace implies that he himself was ingenuus, his father must have obtained his freedom before his birth. He afterwards followed the calling of a coactor, a collector of money in some way or other, it is not known in what. He made, in this capacity, enough to purchase an estate, probably a small one, near the above town, where the poet was born. We hear nothing of his mother, except that Horace speaks of both his parents with affection. His father, probably seeing signs of talent in him as a child, was not content to have him educated at a provincial school, but took him (at what age he does not say, but probably about twelve) to Rome, where he became a pupil of Orbilius Pupillus, who had a school of much note, attended by boys of good family, and whom Horace remembered all his life as an irritable teacher, given unnecessarily to the use of the rod. With him he learnt grammar, the earlier Latin authors, and Homer. He attended other masters (of rhetoric, poetry, and music perhaps), as Roman boys were wont, and had the advantage (to which he afterwards looked back with gratitude) of his father’s care and moral training during this part of his education. It was usual for young men of birth and ability to be sent to Athens, to finish their education by the study of Greek literature and philosophy under native teachers; and Horace went there too, at what age is not known, but probably when he was about twenty. Whether his father was alive at that time, or dead, is uncertain. If he went to Athens at twenty, it was in B. C. 45, the year before Julius Cæsar was assassinated. After that event, Brutus and Cassius left Rome and went to Greece. Foreseeing the struggle that was before them, they got round them many of the young men at that time studying at Athens, and Horace was appointed tribune in the army of Brutus, a high command, for which he was not qualified. He went with Brutus into Asia Minor, and finally shared his defeat at Philippi, B. C. 42. He makes humorous allusion to this defeat in his Ode to Pompeius Varus (ii. 7). After the battle he came to Italy, having obtained permission to do so, like many others who were willing to give up a desperate cause and settle quietly at home. His patrimony, however, was forfeited, and he seems to have had no means of subsistence, which induced him to employ himself in writing verses, with the view, perhaps, of bringing himself into notice, rather than for the purpose of making money by their sale. By some means he managed to get a place as scriba in the Quæstor’s office, whether by purchase or interest does not appear. In either case, we must suppose he contrived soon to make friends, though he could not do so by the course he pursued, without also making many enemies. His Satires are full of allusions to the enmity his verses had raised up for him on all hands. He became acquainted, among other literary persons, with Virgil and Varius, who, about three years after his return (B. C. 39), introduced him to Mæcenas, who was careful of receiving into his circle a tribune of Brutus, and one whose writings were of a kind that was new and unpopular. He accordingly saw nothing of Horace for nine months after his introduction to him. He then sent for him (B. C. 38), and from that time continued to be his patron and warmest friend.
ellauri141.html on line 111: At his house, probably, Horace became intimate with Polio, and the many persons of consideration whose friendship he appears to have enjoyed. Through Mæcenas, also, it is probable Horace was introduced to Augustus; but when that happened is uncertain. In B. C. 37, Mæcenas was deputed by Augustus to meet M. Antonius at Brundisium, and he took Horace with him on that journey, of which a detailed account is given in the fifth Satire of the first book. Horace appears to have parted from the rest of the company at Brundisium, and perhaps returned to Rome by Tarentum and Venusia. (See S. i. 5, Introduction.) Between this journey and B. C. 32, Horace received from his friend the present of a small estate in the valley of the Digentia (Licenza), situated about thirty-four miles from Rome, and fourteen from Tibur, in the Sabine country. Of this property he gives a description in his Epistle to Quintius (i. 16), and he appears to have lived there a part of every year, and to have been fond of the place, which was very quiet and retired, being four miles from the nearest town, Varia (Vico Varo), a municipium perhaps, but not a place of any importance. During this interval he continued to write Satires and Epodes, but also, it appears probable, some of the Odes, which some years later he published, and others which he did not publish. These compositions, no doubt, were seen by his friends, and were pretty well known before any of them were collected for publication. The first book of the Satires was published probably in B. C. 35, the Epodes in B. C. 30, and the second book of Satires in the following year, when Horace was about thirty-five years old. When Augustus returned from Asia, in B. C. 29, and closed the gates of Janus, being the acknowledged head of the republic, Horace appeared among his most hearty adherents. He wrote on this occasion one of his best Odes (i. 2), and employed his pen in forwarding those reforms which it was the first object of Augustus to effect. (See Introduction to C. ii. 15.) His most striking Odes appear, for the most part, to have been written after the establishment of peace. Some may have been written before, and probably were. But for some reason it would seem that he gave himself more to lyric poetry after his thirty-fifth year than he had done before. He had most likely studied the Greek poets while he was at Athens, and some of his imitations may have been written early. If so, they were most probably improved and polished, from time to time, (for he must have had them by him, known perhaps only to a few friends, for many years,) till they became the graceful specimens of artificial composition that they are. Horace continued to employ himself in this kind of writing (on a variety of subjects, convivial, amatory, political, moral,—some original, many no doubt suggested by Greek poems) till B. C. 24, when there are reasons for thinking the first three books of the Odes were published. During this period, Horace appears to have passed his time at Rome, among the most distinguished men of the day, or at his house in the country, paying occasional visits to Tibur, Præneste, and Baiæ, with indifferent health, which required change of air. About the year B. C. 26 he was nearly killed by the falling of a tree, on his own estate, which accident he has recorded in one of his Odes (ii. 13), and occasionally refers to; once in the same stanza with a storm in which he was nearly lost off Cape Palinurus, on the western coast of Italy. When this happened, nobody knows. After the publication of the three books of Odes, Horace seems to have ceased from that style of writing, or nearly so; and the only other compositions we know of his having produced in the next few years are metrical Epistles to different friends, of which he published a volume probably in B. C. 20 or 19. He seems to have taken up the study of the Greek philosophical writers, and to have become a good deal interested in them, and also to have been a little tired of the world, and disgusted with the jealousies his reputation created. His health did not improve as he grew older, and he put himself under the care of Antonius Musa, the emperor’s new physician. By his advice he gave up, for a time at least, his favorite Baiæ. But he found it necessary to be a good deal away from Rome, especially in the autumn and winter.
ellauri141.html on line 113: In B. C. 17, Augustus celebrated the Ludi Seculares, and Horace was required to write an Ode for the occasion, which he did, and it has been preserved. This circumstance, and the credit it brought him, may have given his mind another leaning to Ode-writing, and have helped him to produce the fourth book, a few pieces in which may have been written at any time. It is said that Augustus particularly desired Horace to publish another book of Odes, in order that those he wrote upon the victories of Drusus and Tiberius (4 and 14) might appear in it. The latter of these Odes was not written, probably, till B. C. 13, when Augustus returned from Gaul. If so, the book was probably published in that year, when Horace was fifty-two. The Odes of the fourth book show no diminution of power, but the reverse. There are none in the first three books that surpass, or perhaps equal, the Ode in honor of Drusus, and few superior to that which is addressed to Lollius. The success of the first three books, and the honor of being chosen to compose the Ode at the Ludi Seculares, seem to have given him encouragement. There are no incidents in his life during the above period recorded or alluded to in his poems. He lived five years after the publication of the fourth book of Odes, if the above date be correct, and during that time, I think it probable, he wrote the Epistles to Augustus and Florus which form the second book; and having conceived the intention of writing a poem on the art and progress of poetry, he wrote as much of it as appears in the Epistle to the Pisones which has been preserved among his works. It seems, from the Epistle to Florus, that Horace at this time had to resist the urgency of friends begging him to write, one in this style and another in that, and that he had no desire to gratify them and to sacrifice his own ease to a pursuit in which it is plain he never took any great delight. He was likely to bring to it less energy as his life was drawing prematurely to a close, through infirmities either contracted or aggravated during his irrational campaigning with Brutus, his inaptitude for which he appears afterwards to have been perfectly aware of. He continued to apply himself to the study of moral philosophy till his death, which took place, according to Eusebius, on the 27th of November, B. C. 8, in the fifty-seventh year of his age, and within a few days of its completion. Mæcenas died the same year, also towards the close of it; a coincidence that has led some to the notion, that Horace hastened his own death that he might not have the pain of surviving his patron. According to Suetonius, his death (which he places after his fifty-ninth year) was so sudden, that he had not time to execute his will, which is opposed to the notion of suicide. The two friends were buried near one another “in extremis Esquiliis,” in the farthest part of the Esquiliæ, that is, probably, without the city walls, on the ground drained and laid out in gardens by Mæcenas.
ellauri141.html on line 388: Heus puer, digitos ex anu. St Jerome modelled an uncompromising response to the pagan Horace, observing: "What harmony can there be between Christ and the Devil? What has Horace to do with the Psalter?" The first English translator Thomas Drant placed translations of Jeremiah and Horace side by side in Medicinable Morall, 1566. The Scot George Buchanan paraphrased the Psalms in a Horatian setting. John Keats echoed the opening of Horace's Epodes 14 in the opening lines of Ode to a Nightingale. Byron's famous lines from Childe Harold (Canto iv, 77) hit it on the nail:
ellauri142.html on line 55: Markku's life changes after he becomes the sole heir to his father's vast estate, and his position in society is changed from that of an illegitimate son to the new Count Bezukhov. His inability to control his emotions and sexual passions lead him into a marriage with the vapid but sexually beautiful Princess Kristina, a match which her self-serving father, Prince Carl Erik, sets up to secure his access to Markku's newly acquired vast fortune. Kristina is not in love with Markku, and has affairs. From jealousy, Markku shoots his suspected lover, Dolokhov, in a duel. He is distraught at having committed such a crime and eventually separates from Kristina and then becomes a Freemason. His madhat escape into the city of Moscow and his subsequent obsessive belief that he is destined to be Napoleon’s mistress show his submission to irrational impulses. Yet his search for meaning in his life and for how to overcome his emotions are a central theme of the novel. He eventually finds love and marriage with Pirkko Hiekkala, becomes a ladies shoes salesman called Al Bundy and their marriage is perhaps the culmination of a life of moral and spiritual questioning. They have four children: three boys and one girl. Correction, one extremely good-looking platinum blonde girl and one about equally gifted son.
ellauri142.html on line 75: In the 1870s, Tolstoy experienced a profound moral crisis, followed by what he regarded as an equally profound spiritual awakening, as outlined in his non-fiction work A Confession (1882). His overly literal interpretation of the ethical teachings of Jesus, centering on the Sermon on the Mount, caused him to become a fervent Christian anarchist and pacifist. His ideas on nonviolent resistance, expressed in such works as The Kingdom of God Is Within You (1894), had a profound impact on such pivotal 20th-century figures as Mahatma Gandhi, Martin Luther, and Stephen King.
ellauri142.html on line 93: Tolstoy's concept of ahimsa was bolstered when he read a German version of the Tirukkura. The Tirukkuṟa (Tamil: திருக்குறள், lit. 'sacred verses'), or shortly the Kura, is a classic Tamil language text consisting of 1,330 short couplets, or kura, of seven words each. The text is divided into three books with aphoristic teachings on virtue (aram), wealth (porul) and sex (inbam), respectively. The Kura is traditionally praised with epithets and alternate titles such as "the Tamil Veda" and "the divine book." Written on the foundations of ahimsa, it emphasizes non-violence and moral vegetarianism as highest virtues for an individual.
ellauri142.html on line 118: And while it seems they were rigorously involved in politics, Freemasonry describes itself as a “beautiful system of morality, veiled in allegory and illustrated by symbols.”
ellauri143.html on line 80: Considered one of the greatest works ever written on ethics and morality, it is known for its universality and secular nature. Its authorship is traditionally attributed to Valluvar, also known in full as Vallu Mursu. In addition, it highlights truthfulness, self-restraint, gratitude, hospitality, kindness, goodness of wife, duty, giving, and so on and so forth, besides covering a wide range of social and political topics such as king, ministers, taxes, justice, farts, war, greatness of army and soldier's honor, death sentence for the wicked, agriculture, education, abstinence from alcohol and intoxicants.
ellauri143.html on line 100: Book I – Aṟam (அறம்): Book of Manners (Dharma), dealing with moral values of an individual and essentials of hot yoga (Chapters 1-38)
ellauri143.html on line 114: Of the 1,330 couplets in the text, 40 couplets relate to god, rain, calisthenics, and virtue; 340 on fundamental everyday virtues of an individual; 250 on royalty; 100 on ministers of state; 220 on essential requirements of administration; 130 on social morality, both positive and negative; and 250 on human love, fucking and passion. Just goes to show.
ellauri143.html on line 527: Tää on se ahimsapykälä (nojaa tulihanse tuolla vegaanipykälässä jo). Jaa vegaaniruoastasi naapurillekin, siinä on tamiliviisauden A ja O. Äläkä puhu paskoja. Näitä samoja nää kaikki moralistit jauhavat. Ja mixeivät jauhaisi. Kantapään kauttahan on apina ne oppinut. Toi uhrautumispykälä menee kyllä pitemmälle kuin koukkunokilla.
ellauri143.html on line 1221: Explanation : (A) pleasing (object) to his foes is he who reads not moral works, does nothing that is enjoined by them cares not for reproach and is not possessed of good qualities.
ellauri144.html on line 99: The Greeks were creative but, like puellae, they lacked steadiness of purpose. From the Roman point of view, they were puerile, they just “fooled around” (nugari). Romans are brought up to be serious and businesslike, moralistic and
ellauri144.html on line 748: Himénezin herkkä kausi ajoittui vuosille 1898–1915. Tällä kaudella runoilija sai vaikutteita erityisesti Gustavo Adolfo Bécquerin teoksista, symbolismista ja modernismista. Tämän ajan teoksia ovat muiden muassa: Rimas (1902), Arias tristes (1903), Jardines lejanos (1904), Elegías (1907), La Soledad Sonora (1911), Pastorales (1911), Laberinto (1913) ja Estío (1916).lähde?
ellauri145.html on line 175: Tristan Tzara: « La Lycanthropie de Pétrus Borel n´est pas une attitude d´esthète, elle a des racines profondes dans le comportement social du poète […] qui prend conscience de son infériorité dans le rang social et de sa supériorité dans l´ordre moral.»
ellauri145.html on line 251: L´HUMOUR chez Baudelaire fait partie intégrante de sa conception du dandysme. On sait que, pour lui, « le mot dandy implique une quintessence de caractère et une intelligence subtile de tout le mécanisme moral de ce monde ». L´humour, nul plus que lui n´a pris soin de le définir par opposition à la gaieté triviale ou au sarcasme grimaçant dans les quels se plaît à se reconnaître l´« esprit français ». Il place Molière en tête des « religions modernes ridicules»; Voltaire, c´est « l´antipoète, le roi des badauds, le prince des superficiels, l´antiartiste, le prédicateur des concierges, le père Gigogne des rédacteurs du Siècle ». Le dandy est partagé entre le souci narcissique de ses attitudes et de ses actes («Il doit aspirer à être sublime sans interruption. Il doit vivre et mourir devant son miroir ») et le désir de provoquer sur son passage une longue rumeur désapprobatrice (« Ce qu´il y a d´enivrant dans le mauvais goût, c´est le plaisir aristocratique
ellauri145.html on line 264: Le spleen exprime un état d'asthénie morale qu'expliquent :
ellauri145.html on line 512: Friedrich Nietzsche, Karl Marx and Charles Darwin are the great triumvirate of 19th-century thinkers whose ideas still have huge impact today. Nietzsche was philosophy’s supreme iconoclast; his sayings include “God is dead” and “There are no facts, only interpretations”. Highly relevant, yet his association with concepts such as the Übermensch, master morality, slave morality and, possibly most dangerous, the will to power, have also contributed to him being widely misinterpreted. There are three myths in particular that need dynamiting: that his politics were on the far right, he was a misogynist and he lacked a sense of humour. Of a sort.
ellauri145.html on line 678: Les Chants de Mal Odor. Ce sont un ouvrage poétique en prose de 1869, composé de six parties nommées « chants ». Il s´agit de la première des trois œuvres de l´auteur Isidore Ducasse plus connu sous le pseudonyme de comte de Lautréamont. Le livre ne raconte pas une histoire unique et cohérente, mais est constitué d´une suite d´épisodes dont le seul fil conducteur est la présence de Maldoror, un personnage mystérieux et maléfique. The misanthropic, misotheistic character Maldoror is a figure of evil who has renounced conventional morality. Tulee tosta mieleen että Figura-liivejä mainostettiin ennen lehdissä.
ellauri145.html on line 1117: Vitalie grandit sous l´autorité d´une mère autoritaire et conservatrice qui lui inculque une éducation stricte basée sur la morale chrétienne. À la différence de ses deux frères Frédéric et Arthur, qui étaient passés par l´institut Rossat, structure privée mais laïque d´excellente réputation, elle est pensionnaire chez les religieuses du couvent des Sépulcrines, situé place du Sépulcre, actuellement place Jacques-Félix.
ellauri146.html on line 400: One of the outstanding features of the Romantic era in France was the re-evaluation of the feminine. It was widely assumed that man's capacity for rational thought and scientific achievement needed to be tempered by woman's capacity for sentiment. Indeed, the beneficial influence of woman's love and compassion was considered a necessary precondition to moral development, both for the individual and for all mankind. Woman thus had redemptive qualities (cash value). Perhaps the purest expression of this constellation of ideas is to be found in the utopian religious sects of the period and in the Romantic epic. Alfred de Vigny's Eloa (1824) may be read in this context. Eloa is the first of a series of angel women appearing in the Romantic epic. She is followed by Rachel in Edgar Quinet's Ahasvérus (1833), Sémida in Alexandre Soumet's La Divine Epopée (1840), Marie in Alphonse Constant's La Mère de Dieu (1844) and Liberté in Victor Hugo's La Fin de Satan (fragments written in 1854 and 1859, published posthumously in 1886). The mission of these quasi-divine female figures is to help put an end to evil.
ellauri146.html on line 404: We tend not to focus on this view of Eloa as a myth of the redeeming feminine for several reasons. First, the central portion of the poem is devoted to Satan's seduction of Eloa, an activity which, for most of us, is anything but celestial. Perhaps this explains Stendhal's sarcastic description of Eloa in the Courrier anglais of 1 December 1824: "Tex-Willer-larme, devenue ange femelle, et séduite par le diable lui-même" (the ex-tear, turned into a female angel, and seduced by the devil himself). Flottes and Bonnefoy insist that the very fine psychological analysis of the seduction makes us see human protagonists in an angelic decor, which weakens any metaphysical meaning Vigny might attach to his poem. Germain, who had the benefit of Hunt's masterly work, The Epic in Ninteenth Century France (1941), states flatly that the drama of Eloa is not metaphysical but moral. Bénichou, however, does remark in Le Sacre de l'écrivain 1750-1830 (1973) that the creation of Eloa corresponds to the theological promotion of the feminine as an agent of redemption prominent in the religious sects of the Romantic period. I am sure Satan was greatly consoled by Eloa, if that's any consolation.
ellauri146.html on line 646: The opinion has been often stated that Edgar Allan Poe was bizarre and amoral; that he was a lover of morbid beauty only; that he was unrelated to worldly circumstances-aloof from the affairs of the world; that his epitaph might well be: “Out of space-out of time.”
ellauri146.html on line 686: started with the queerest idea conceivable, viz; that all men are born free and equal-this in the very teeth of the laws of gradation so visibly impressed upon all things both in the moral and physical universe. Every man “voted,” as they called it-that is to say, meddled with public affairs-until, at length, it was discovered that what is everybody’s business is nobody’s, and that the “Republic” (as the absurd thing was called) was without a government at all. It is related, however, that the first circumstance which disturbed, very particularly, the self-complacency of the philosophers who constructed this “Republic,” was the startling discovery that universal suffrage gave opportunity for fraudulent schemes….A little reflection upon this discovery sufficed to render evident the consequences, which were that rascality must predominate— in a word, that a republican government could never be anything but a rascally one. While the philosophers, however, were busied in blushing at their stupidity in not having foreseen these inevitable evils, and intent upon the invention of new theories, the matter was put to an abrupt issue by a fellow of the name of Mob, who took everything into his own hands and set up a despotism…. As for republicanism, no analogy could be found for it upon the face of the earth—unless we except the case of the “prairie dogs,” an exception which seems to demonstrate, if anything, that democracy is a very admirable form of government—for dogs.
ellauri147.html on line 716: Lorenzer, der sich als Psychoanalytiker der Tradition der kritischen Theorie zugehörig fühlt, teilt die These einer säkularen Tendenz zu frühen Störungen und stützt sie mit der Diagnose einer parallelen Tendenz vom (das Begriffspaar David Riesmanns(6) übernehmend) „innengeleiteten“ zum „aussengeleiteten“ Menschen. Mit der vor allem in der kritischen Pädagogik verbreiteten Diagnose eines „neuen Sozialisationstyps“(7) -, der durch die narzisstische Persönlichkeit repräsentiert sei und als „oraler Flipper“ den „autoritären Scheisser“ in der Bedeutung eines vorherrschenden Sozialcharakters abgelöst habe, ist die Verbindung einer psychopathologischen Kategorie mit einer Zeitdiagnose auch begrifflich fixiert.-->
ellauri150.html on line 480: Eugene Luther Gore Vidal (/vɪˈdɑːl/; born Eugene Louis Vidal, October 3, 1925 – July 31, 2012) was an American writer and public intellectual known for his epigrammatic wit, erudition, and patrician manner. Vidal was bisexual, and in his novels and essays interrogated the social and cultural sexual norms he perceived as driving American life. Beyond literature, Vidal was heavily involved in politics. He twice sought office—unsuccessfully—as a Democratic Party candidate, first in 1960 to the United States House of Representatives (for New York), and later in 1982 to the U.S. Senate (for California). His third novel, The City and the Pillar (1948), offended the literary, political, and moral sensibilities of conservative book reviewers, the plot being about a dispassionately presented male homosexual relationship.
ellauri150.html on line 730: The Church sets a very high bar when it comes to morality. You would need to be a saint to be fully faithful, and even then many saints were sinners before they got sainted. By the way, I wrote a piece on Mary Magdalene imagining what her life might have been like, but I decided not to post it because I thought it might be heretical.
ellauri150.html on line 732: Anyway Ride, I'm not a saint so I'm in no position to judge anyone. I think its important to maintain a high moral standard even if we know that people will not always meet it. The alternative is the immoral soup that we currently find ourselves in. (At least Catholics aren't as radical as Puritans.)
ellauri151.html on line 51: His work lived on the never resolved tensions between a strict artistic discipline, a puritanical moralism, and the desire for unlimited sensual indulgence and abandonment to life. A man of constant sorrow, caused by anal-genital conflicts. (Note)
ellauri151.html on line 65: La Symphonie pastorale est un roman court écrit par André Gide entre février et novembre 1918 puis publié en 1919, qui traite du conflit entre la morale religieuse et les sentiments.
ellauri151.html on line 72: Les décisions et prises de position du pasteur sont conditionnées par son interprétation de la Bible et par l'enseignement qu'il en a reçu. Si sa morale protestante lui a jadis permis de goûter au bonheur, elle finit par le rendre malheureux en suscitant un immense sentiment de culpabilité à l'égard de ses sentiments envers Gertrude et de son fils Jacques.
ellauri151.html on line 106: Proust considérait l’homosexualité comme un enfer, une dépravation vouée obligatoirement à l’humiliation morale et physique, au contraire d’un Gide qui dépeint une « pédophilie juvénile et souriante ». Il a toujours eu la hantise que sa mère découvre ses penchants et ce n’est qu’après la mort de ses parents qu’il s’affichera plus ouvertement avec ses amants.
ellauri151.html on line 126: It is impermissible under any circumstances for morals to sink as low as communism has done. No one can begin to imagine the tragedy of humanity, of morality, of religion and of freedoms in the land of communism, where man has been debased beyond belief.
ellauri151.html on line 130: Gide was, by general consent, one of the dozen most important writers of the 20th century. Moreover, no writer of such stature had led such an interesting life, a life accessibly interesting to us as readers of his autobiographical writings, his journal, his voluminous correspondence and the testimony of others. It was the life of a man engaging not only in the business of artistic creation, but reflecting on that process in his journal, reading that work to his friends and discussing it with them; a man who knew and corresponded with all the major literary figures of his own country and with many in Germany and England; who found daily nourishment in the Latin, French, English and German classics, and, for much of his life, in the Bible; [who enjoyed playing Chopin and other classic works on the piano;] and who engaged in commenting on the moral, political and sexual questions of the day. Monsters lead an interesting li-i-fe.
ellauri151.html on line 519: The problem of evil is at bottom an existential one: how can the world have meaning and how is moral action possible, if there is pointless evil without morally sufficient reasons? The problem of evil is then associated with theodicism: God or the meaning of the world exists only, if all evils have (morally) sufficient reasons.
ellauri151.html on line 528: Theodicism: God or the meaning of the world exists only, if all evils have (morally) sufficient reasons.
ellauri151.html on line 533: Moral antitheodicies are no good because god gets flushed down the toilet if he hasn't got his finger in every pie. Well Larza doesn't say it this directly, but implies as much. And that's not good in a theology thesis. So we have to go with concptual antitheodicy, if at all.
ellauri151.html on line 536: Kantian antitheodicies argue that theodicism oversteps the limits of moral and theoretical human reason. Älä yritäkään ymmärtää, olet liian tyhmä. Jätä homma experteille.

ellauri151.html on line 537: Jamesian antitheodicies emphasize that God and the world order must be reinterpreted in terms of practical and moral action and from a pluralist perspective that can account for experience and moral effort. Siis mitä?
ellauri151.html on line 1134: Alissa reached, by going the other way round than The Immoralist, a damnation very similar to the Immoralist's – indeed, Strait is the Gate might be called The Moralist. Hers is a greater perversity than Michel's, who, after all, was only doing as he liked. Alissa is doing what she does not like, and at each act of monstrous virtue her anguish increases, 'till at last it kills her.
ellauri151.html on line 1135: Each pays the price – spiritual death and anal dilatation for Michel, bodily death and who knows maybe worse for Alissa. 'Whom can I persuade that this is the twin of The Immoralist?', Andy wrote in his journal, 'that the two subjects grew up together in my mind, the excess of the one finding a secret justification in the excess of the other, so that the two together form an equipoise?'
ellauri151.html on line 1137: Immoralist, romaani kirjoittajana André Gide, julkaistiin nimellä L´Immoraliste vuonna 1902, se on yksi tarinoista, joita Gide kutsui tarinoixi. Nietszchelaisen filosofian innoittamana Gide ryhtyi työkseen tarkastelemaan sitä kohtaa, jossa itsestä huolehtimisen on syrjäytettävä moraaliset periaatteet, jotka perustuvat empatiaan muita kohtaan. Immoralist on suurelta osin tarina Michelistä, joka menee naimisiin perheystävän Marcelinen kanssa ilahduttaakseen kuolevaista isäänsä ja huolehtiakseen omista tarpeistaan. He matkustavat Pohjois-Afrikkaan, missä Michel sairastuu tuberkuloosiin. Toipuessaan tuberkuloosista Pohjois-Afrikassa hän huomaa olevansa seksuaalisesti kiinnostunut nuorista arabipojista. Palattuaan Ranskaan "ystävä" kehottaa häntä jättämään huomiotta yleissitovat sopimukset ja täyttämään homot intohimonsa. Kun raskaana oleva Marceline sairastuu tuberkuloosiin, he menevät etelään hänen terveyden vuoksi, mutta hän laiminlyö hänet omien halujensa tyydyttämiseksi. Marceline, josta on tullut Michelin este, kärsii keskenmenosta ja kuolee myöhemmin Michelin katsoessa päältä liikutellen munaa karvakäden peräsuolessa.
ellauri151.html on line 1151: Kapea portti on André Giden vuonna 1909 julkaisema teos, jota hän pitää vastineena The Immoralistille. Kapean portin kertoo yksi päähenkilöistä, Jérôme, velttomunainen hahmo, jota vaivaa lorvikatarri. Gide esittelee toisen päähenkilön, Alissan, kirjeiden ja erityisesti päiväkirjan kautta, teoksen oleellisen palan, joka käskee ja oikeuttaa tekijän silmissä kaiken edellä mainitun kirjoittamisen. Jérôme on kertoja, mutta pyörii kärpäsenä Alissan ulkoisten lisääntymiselinten ympärillä.
ellauri152.html on line 225: Astarten naispapit naivat kuun noustessa; sit ne nousee petistä ja kylpevät valtavassa hopeareunaisessa kylpyaltaassa. Kiverillä kynsillään ne kampaa tukkansa, ja niiden sinipunaisixi maalatut kädet joissa on mustia sormuxia muistuttaa korallinhaaroja synkässä ja loiskuvassa meressä. Ne ei poista koskaan karvoja, jotta naisjumalan karvakolmio markkeeraisi kaikkenpyhimmän; mut ne värjäävät sen pensselillä ja laittaa paljon tuoxua. Astarten naispapit rakastelee kuun laskiessa; sitten isossa tapiseeratuss salissa jossa palaa yxi korkea kultalamppu ne nukkuu sikinsokin sekaisin.
ellauri153.html on line 234: Saadi is recognized for the quality of his writings and for the depth of his social and moral thoughts. YÄK! Siltä sen törinät just kuulostaa.
ellauri153.html on line 328:

There is chaotic evil in the world: evil events do not have morally sufficient reasons, as they
ellauri153.html on line 334: because He can defeat chaotic evil. God is also present and acts amidst states of affairs with no morally sufficient reasons.
ellauri153.html on line 400: allow for the evolution of life will necessarily allow for animal suffering. Moral and natural evils
ellauri153.html on line 494: confusions arise out of appeals to sufficient reasons for intelligibility and for moral justification. An
ellauri153.html on line 554: Now that the problem of evil has been exposed as a conceptual confusion, the way is clear for a Jamesian science of religions and worldviews. The methods of grammatical description can be extended to the practices and ways of sense-making in different worldviews: how they give meaning to moral practices and how do they approach the intelligibility of the world? What practical responses do they have for coping with evil? For example, the grammar of seeing-as for models and metaphors can be applied to the metaphors in the Hebrew Bible for God’s activity to understand what it is to see the world as God’s creation. The grammar of virtues can be used to describe Buddhist practices and explore, how these approaches contribute to the human good. Similar approaches can be taken to secular worldviews as well. These descriptions can then be used to assess the worldviews through dialogical encounters between them. However, one thing should be clear. There is no point in devaluing the world by arguing for the meaninglessness of life or atheism on the basis of evil, or in giving justifications for evils that can stand in the way of divine or human meliorist projects of fighting for justice. To paraphrase the judgment of the Divine Judge in the Book of Job, such approaches are not even wrong. They are as meaningless as life itself.

ellauri153.html on line 855: Ueber die vierfache Wurzel des Satzes vom zureichenden Grunde is an elaboration on the classical Principle of Sufficient Reason, written by German philosopher Arthur Schopenhauer as his Jena doctoral dissertation in 1813. The principle of sufficient reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause.
ellauri153.html on line 864: After submitting it as his doctoral dissertation Arttu was awarded a PhD from the University of Jena in absentia. Private publication soon followed. "There were three reviews of it, commending it condescendingly. Scarcely more than one hundred copies were sold, the rest was remaindered and, a few years later, pulped."[1] Among the reasons for the cold reception of this original version are that it lacked the author´s later authoritative style and appeared decidedly unclear in its implications. A copy was sent to Goethe who responded by inviting the author to his home on a regular basis, ostensibly to discuss philosophy but in reality to recruit the young philosopher into work on his Theory of Colors.
ellauri155.html on line 663: Schmitt was born in Plettenberg, Westphalia, German Empire. His parents were Roman Catholics from the German Eifel region who had settled in Plettenberg. His father was a minor businessman. He studied law at Berlin, Munich and Strasbourg and took his graduation and state examinations in then-German Strasbourg during 1915. His 1910 doctoral thesis was titled Über Schuld und Schuldarten (On Guilt and Types of Guilt). A chapter on nazi guilt for holocaust has been added poshumously.
ellauri155.html on line 731: In the Treatise, as was noted earlier, Hume argues that one of the reasons “why the doctrine of liberty [of indifference] has generally been better receiv’d in the world, than its antagonist [the doctrine of necessity], proceeds from religion, which has been very unnecessarily interested in this question” (T 2.3.2.3/409). He goes on to argue “that the doctrine of necessity, according to my explication of it, is not only innocent, but even advantageous to religion and morality”. In the final passages of the Enquiry discussion of liberty and necessity (EU 8.32–6/99–103) – passages which do not appear in the original Treatise discussion – Hume makes it plain exactly how his necessitarian principles have “dangerous consequences for religion”.
ellauri155.html on line 737: Tähän Hume vetää sitten takataskusta tän senttimenttihäsläyxen. Eli vaikkei noi maailmassa tapahtuvat jutut oliskaan pahoja noin niinkuin loppupeleissä (kert ne on hyvän jumalasedän nimtuten tarkoitus), ne tuntuu meistä pahalta, eli ne on apinamittakaavassa hyviä tai pahoja. Moral sentiments, who was it who thought we have those? Aw yes, the third earl of Shaftesbury. They are comparable to taste in arts. Mautonta! se tuhahti kuin Aarne Kinnunen.
ellauri155.html on line 800:

Calvin’s Pastoral Care in Using Predestination

ellauri155.html on line 802: Calvin exemplified a pastoral use of this doctrine, patterned after Christ and the apostles, who used this doctrine in two chief ways - to humble the proud and to comfort the humble.
ellauri155.html on line 814: The last sentence is rather remarkable. “Should it be his will to exercise you still further, by concealing it from you, submit to that will, that you may become the wiser than the weakness of your own understanding can ever attain to.” Calvin shows how much wisdom and comfort can be found in submitting to God’s divine will, trusting Him regardless of how much or how little of that will He has revealed to the afflicted. In so doing, he reveals to us true pastoral care in using this Biblical doctrine. Hey, just how much is it? I did not notice any quote.
ellauri155.html on line 894: Santayana ei tykännyt olla professori, se oli ajautunut siihen. Se lopettikin professorin hommat 48-vuotiaana tykkänään ja lähti seikkailemaan. Varmaan homostelukin oli silleen helpompaa. In later life, Santayana was financially comfortable, in part because his 1935 novel, The Last Puritan, had become an unexpected best-seller. In turn, he financially assisted a number of writers, including Bertrand Russell, with whom he was in fundamental disagreement, philosophically and politically. Santayana´s only novel, The Last Puritan, ist ein bildungsroman, centering on the personal growth of its protagonist, Oliver Alden. His Persons and Places is an autobiography. These works also contain many of his sharper opinions and bons mots. He wrote books and essays on a wide range of subjects, including philosophy of a less technical sort, literary criticism, the history of ideas, politics, human nature, morals, the influence of religion on culture and social psychology, all with considerable wit and humor.
ellauri156.html on line 382: Throughout history, many attempts have been made to cover up incompetence, immorality, and crimes. In the Bible, cover-ups appear very early. Adam and Eve sought to cover their nakedness and to hide from God, not realizing their slimy fig leaves betrayed their sin and guilt.
ellauri156.html on line 447: The musical score was by Alfred Newman (the funny looking kid on the cover of Mad magazine), who, for the bucolic scene with the shepherd boy, used a solo oboe in the Lydian mode, drawing on long established conventions linking the solo oboe with pastoral scenes and the shepherd's pipe. To underscore David's guilt-ridden turmoil in the Mount Gilboa scene, Newman resorted to a vibraphone, which Miklós Rózsa used in scoring Peck's popular 1945 Spellbound, in which he played a no less disturbed patient suffering from amnesia, viz. prophet Nathan Zuckerman.
ellauri156.html on line 459: The commercial ended with a message for viewers to vote for Johnson in the election. The commercial implied that if Johnson's opponent, Barry Goldwater won the election, Goldwater would recklessly start a nuclear war that would kill the girl (and by extension, the viewer's own children) although Goldwater's name was not mentioned, his voice in not heard and his image was not shown during any point of the commercial. This commercial and its airing was a major factor in Johnson's landslide victory over Goldwater, with Johnson receiving 486 electoral votes to Goldwater's 52.
ellauri156.html on line 526: Abner was indignant at the rebuke, and immediately opened negotiations with David, who welcomed him on the condition that his wife Michal should be restored to him. This was done, and the proceedings were ratified by a feast where Rizpah and Michal were the lights of the party. Almost immediately after, however, Joab, who had been sent away, perhaps intentionally returned and slew Abner at the gate of Hebron. The ostensible motive for the assassination was a desire to avenge Asahel, and this would be a sufficient justification for the deed according to the extremely low moral standard of the time (although Abner should have been safe from such a revenge killing in Hebron, which was a City of Refuge). The conduct of David after the event was such as to show that he had no complicity in the act, though he could not venture to punish its perpetrators.
ellauri156.html on line 550: Earlier in this series: David condemned Joab and put him under a curse because he shed the innocent blood of Abner. Now, this same David (well, not really the same David) now uses Joab to kill Uriah and get him out of his way. David's enemy (Joab) has become his friend, or at least his ally. David's enemies (the Ammonites) have become his allies (they fire the fatal shots which kill Uriah). And David's faithful servant Uriah has been put to death as though he were the enemy. Not only is Uriah put to death, but a number of other Israelite warriors die with him. They have to be sacrificed to conceal the murder of Uriah. Uriah's death has to be viewed as one of a group of men, rather than merely one man. Without a doubt, this is the moral and spiritual low-water mark of David's life.
ellauri158.html on line 48: For every finite cause of the desk, there will always be a temporally prior finite cause of that cause. And a prior cause of the cause of that cause. And so on, ad infinitum.
ellauri159.html on line 565: There is no single document about the knightly code that lists all the virtues like this. It’s a modern interpretation of several documents that outline some kind of behavioral code for knights. Between 1170 and 1220 there were several documents outlining a code of conduct for knights but there wasn’t a decision made to use a single one. The overarching idea of these virtues was “chivalry”. Chivalry originated in the Holy Roman Empire from the idealization of the cavalryman. Military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry.
ellauri159.html on line 686: But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk, or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure, or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God.
ellauri159.html on line 772: To the description of the ideal perimeter-keeper outlined above, Donovan assigns four “tactical virtues”: strength, courage, mastery, and honor. These are “simple, amoral, and functional virtues” — “the practical virtues of men who must rely on one another in a worst case scenario.” They are “amoral” because they are crucial to the success of any gang — no matter if what they’re fighting for is right or wrong. Strength, courage, mastery, and honor are the attributes needed in a team of Navy SEALs just as much as a family of Mafioso. If you’ve ever wondered why we are fascinated by gangsters, pirates, bank robbers, and outlaws of all stripes, and can’t help but think of them as pretty manly despite their thuggery and extralegal activities, now you know; they’re not good men, but they’ve mastered the core fundamentals of being good at being men. So they are good men, though they are bad men. I mean.
ellauri159.html on line 1357: Blood died in Amsterdam, New York. His final work, Pluriverse, was published posthumously. The morale of his most famous interminable poem was this:
ellauri159.html on line 1366: Of moral cowardice — a vice as dear
ellauri159.html on line 1395: Rationality means fluent thinking, 63. Simplification, 65. Clearness, 66. Their antagonism, 66. Inadequacy of the abstract, 68. The thought of nonentity, 71. Mysticism, 74. Pure theory cannot banish wonder, 75. The passage to practice may restore the feeling of rationality, 75. Familiarity and expectancy, 76. 'Substance,' 80. A rational world must appear {xvi} congruous with our powers, 82. But these differ from man to man, 88. Faith is one of them, 90. Inseparable from doubt, 95. May verify itself, 96. Its rôle in ethics, 98. Optimism and pessimism, 101. Is this a moral universe?—what does the problem mean? 103. Anaesthesia versus energy, 107. Active assumption necessary, 107. Conclusion, 110.
ellauri159.html on line 1403: Philosophies seek a rational world, 146. Determinism and Indeterminism defined, 149. Both are postulates of rationality, 152. Objections to chance considered, 153. Determinism involves pessimism, 159. Escape via Subjectivism, 164. Subjectivism leads to corruption, 170. A world with chance in it is morally the less irrational alternative, 176. Chance not incompatible with an ultimate Providence, 180.
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.
ellauri160.html on line 214: Samuel Putnam knew Pound in Paris in the 1920s and described him as stubborn, contrary, cantankerous, bossy, touchy, and "devoid of humor"; he was "an American small-towner", in Putnam's view. His attitude caused him trouble in both London and Paris. English women, with their "preponderantly derivative" minds, were inferior to American women who had minds of their own, he wrote in the New Age. The English sense of what was right was based on respect for property, not morality. "Perched on the rotten shell of a crumbling empire", London had lost its energy. England's best authors—Conrad, Hudson, James, and Yeats—were not English. English writers and critics were ignorant, he wrote in 1913.
ellauri160.html on line 216: Apparently Ezra had not read the empiricist philosophers (Hobbes, Locke, Hume, Smith), who literally equate morality with respect for property.
ellauri160.html on line 249: English poets such as Maurice Hewlett, Rudyard Kipling, and Alfred Tennyson had made a particular kind of Victorian verse—stirring, pompous, propagandistic and popular. According to modernist scholar James Knapp, Pound rejected the idea of poetry as "versified moral essay"; he wanted to focus on the individual experience, the concrete rather than the abstract.
ellauri162.html on line 353: Pierre Nicole (1625-1695) oli ranskalainen moralisti Port-Royalin luostarikoulussa joka oli lähempänä jansenisteja kuin terveellistä. Pääteos Essais de morale 1671-1678.
ellauri162.html on line 707: Both workers and employers should have their rights protected. Children shouldn´t be employed for tasks suited for adults, and employers should compensate workers with just wages. Humanity should remember that Christian morality leads to prosperity.
ellauri162.html on line 714: On tuskin sattuma, että oikea tarkoittaa iloisuutta suorastaan, parempaa veny käsivahvaa, ja poliittista oikeistoa. Nämä kaikki asiat kulkee yhdessä kuin joukkue Proud Boyseja. Ainoa oikeus on oikeiston oikeus, koska se on vahvempi. Oikealla ollaan oikeassa. Vasenkätisille pannaan hudaan oikealla suoralla. Bernanos sanoo että oikeuskäsityxiä on 2, toinen on väpelö kompromissi, toinen taivaan käsittämätön laupeus. Arvaapa kumpaa Ykä kannustaa. Nii oikke! Oikean ja vasemman jumalan ehdotus on sanatarkkaan sama: tämän kaiken saatte, eikä siinä vielä kaikki, jos kumarratte minua, ja pyllistätte kilpailijalleni. Mainosmiesten puhetta, ei pie uskoa.
ellauri162.html on line 740: 1798 löste der Saalfelder Konrektor den Atheismusstreit aus, als er in Friedrich Immanuel Niethammers und Fichtes „Philosophischem Journal“ den Aufsatz „Entwickelung des Begriffs der Religion“ publizierte, den Fichte mit einem Nachwort verteidigte. Für Forberg ist Religion ein praktischer Glaube als Voraussetzung des moralischen Handelns. Dieser Glaube besteht lediglich in dem Wunsch, dass das Gute in der Welt die Oberhand erhalten möge. Die Existenz Gottes ist für Forberg, nach der Kritik Immanuel Kants an den Gottesbeweisen, weder durch Offenbarung noch durch theoretische Spekulation begründbar und daher nur im Sinne einer Vaihingerschen Als-Ob-Existenz im Dienst der Moralphilosophie anzunehmen. Theologie wird mit Religionsphilosophie gleichgesetzt.
ellauri162.html on line 761: In a few cases, a person has made the list mainly on the basis of his or her attack on free will and morality—the foundation of the traditional religious view of human beings—so long as the person has also publicly identified as an atheist. You might say ours is a list of atheists with attitude.
ellauri163.html on line 48: He wrote the drama Got fun nekome (God of Vengeance) in the winter of 1906 in Cologne, Germany. It is about a Jewish brothel owner who attempts to become respectable by commissioning a Torah scroll and marrying off his daughter to a yeshiva student. Set in a brothel, the play includes Jewish prostitutes and a lesbian scene. I. L. Peretz famously said of the play after reading it: "Burn it, Asch, burn it!" Instead, Asch went to Berlin to pitch it to director Max Reinhardt and actor Rudolph Schildkraut, who produced it at the Deutsches Theater. God of Vengeance opened on March 19, 1907 and ran for six months, and soon was translated and performed in a dozen European languages. It was first brought to New York by David Kessler in 1907. The audience mostly came for Kessler, and they booed the rest of the cast. The New York production sparked a major press war between local Yiddish papers, led by the Orthodox Tageplatt and even the secular Forverts. Orthodox papers referred to God of Vengeance as "filthy," "immoral," and "indecent," while radical papers described it as "moral," "artistic," and "beautiful". Some of the more provocative scenes in the production were changed, but it wasn't enough for the Orthodox papers. Even Yiddish intellectuals and the play's supporters had problems with the play's inauthentic portrayal of Jewish tradition, especially Yankl's use of the Torah, which they said Asch seemed to be using mostly for cheap effects; they also expressed concern over how it might stigmatize Jewish people who already faced much anti-Semitism. The association with Jews and sex work was a popular stereotype at the time. Other intellectuals criticized the writing itself, claiming that the second act was beautifully written but the first and third acts failed to support it.
ellauri163.html on line 535: Parmi ses livres les plus célèbres, Éducation de la Volonté, qui en 1909 avait été publié dans pas moins de 32 éditions et traduit en plusieurs langues. Il est mis à l´index par le Vatican dont deux restent encore à l´Index en 1948. Son livre La morale à l´école fait partie des 13 livres interdits qui seront à l´origine de la lettre pastorale des cardinaux, archevêques et évêques de France du 14 septembre 1909 justifiant le refus des sacrements aux parents dont les enfants utilisent ces livres.
ellauri163.html on line 873: In the last presentation we looked at Durkheim’s ideas on the weakening of the collective conscience through modernity—the division of labor, weakening of primary groups and general social change. As we saw, this left the individual without much moral guidance. As Durkheim was concerned with moral behavior and social justice he naturally turned to the study of religion.
ellauri163.html on line 883: Now this moral remaking cannot be achieved except by the means of reunions, assemblies, and meetings where the individuals, being closely united to one another, reaffirm in common their common sentiments; hence come ceremonies which do not differ from regular religious ceremonies, either in their object, the results which they produce, or the processes employed to attain these results.
ellauri163.html on line 887: What essential difference is there between an assembly of Christians celebrating the principal dates in the life of Christ, or of Jews remembering the exodus from Egypt or the promulgation of the Decalogue, and a reunion of citizens commemorating the promulgation of a new moral or legal system or some great event in the national life? (1954, p. 427). Two men say they´re Jesus, one of them must be wrong.
ellauri163.html on line 895: While men are losing faith in the old religions, new religions will be born. For all societies feel the need to express their collective sentiments, ideas, and ideologies in regular ceremony. All societies need a set of common values and moral guidelines to inspire their members to transcend their selfishness. While the forms and particular symbols may change, religion is eternal.
ellauri164.html on line 230: Ralph Barton Perry (July 3, 1876 in Poultney, Vermont – January 22, 1957 in Boston, Massachusetts) was an American philosopher. He was a strident moral idealist who stated in 1909 that, to him, idealism meant "to interpret life consistently with ethical, scientific, and metaphysical truth." (citation?) Perry's viewpoints on religion stressed the notion that religious thinking possessed legitimacy should it exist within a framework accepting of human reason and social progress.
ellauri164.html on line 232: A pupil of William "Will to Believe" James, whose Essays in Radical Empiricism he edited (1912), Perry became one of the leaders of the New Realism movement. Perry argued for a naturalistic theory of value and a New Realist theory of perception and knowledge. He wrote a celebrated biography of William James, which won the 1936 Pulitzer Prize for Biography or Autobiography, and proceeded to a revision of his critical approach to natural knowledge. An active member among a group of American New Realist philosophers, he elaborated around 1910 the program of new realism. However, he soon dissented from moral and spiritual ontology, and turned to a philosophy of disillusionment. Perry was an advocate of a militant democracy: in his words "total but not totalitarian". Puritanism and Democracy (1944) is a famous wartime attempt to reconcile two fundamental concepts in the origins of modern America. Durkheim oli taas aivan oikeassa: sodan aikana vedetään moraalin korsetinnauhat kireälle.
ellauri164.html on line 506: These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. In chapter 11 the author of Hebrews uses Moses as an example of faith. We learn that it was by faith that Moses refused the glories of Pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17–18).
ellauri164.html on line 508: As mentioned earlier, we also know that Moses’ life was typological of the life of Christ. Like Christ, Moses was the mediator of a covenant. Christ too was a little recalcitrant, so he got crucified. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3; 8—10). The Apostle Paul also makes the same points in 2 Corinthians 3. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth, like Azrael in the forthcoming third season of His Dark Materials. Like Christ he returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15). Jesus and the early church taught and believed that Moses was speaking of Jesus when he wrote those words (cf. John 5:46, Acts 3:22, 7:37). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that, just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ, both now and in the life to come. But don't get your hopes too high, you may not be among the chosen after all.
ellauri164.html on line 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.
ellauri171.html on line 471: We forgot to mention that Jezebel was the New Testament's N:o 2 whore after Magdalen. In Revelation 2 Jesus Christ rebukes the church of Thyatira saying, “You allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols”. Christ also says of this Jezebel, “I gave her time to repent of her sexual immorality, and she did not repent. I will kill her children with death.” Battle of the sexes. In Handmaid's Tale, a Jezebel is a woman forced to become prostitute and entertainer. They are available only to the Commanders and to their guests. Offred portrays Jezebels as attractive and educated; they may be unsuitable as handmaids due to temperament. They have been sterilized, a surgery that is forbidden to other women. They operate in unofficial but state-sanctioned brothels, unknown to most women. Jezebels, whose title also comes from the Bible (note Queen Jezebel in the Books of Kings), dress in the remnants of sexualized costumes from "the time before", such as cheerleaders' costumes, school uniforms, and Playboy Bunny costumes. Jezebels can wear make-up, drink alcohol, and socialize with men, but are tightly controlled by the Aunts. When they pass their sexual prime and/or their looks fade, they are discarded, without any precision as to whether they are killed or sent to "the Colonies" (XII Jezebels).
ellauri171.html on line 679: The first important lesson from this account is that the Bible indicates God did not approve of the horrible sins that occurred in the city of Gibeah. Judges 20:18, 23, 28, 35 repeatedly reveal that God directed the other tribes of Israel to action against a morally evil tribe. This reveals that the accusation of some that Scripture is silent about the evil that occurred is wrong. The reason the account is recorded is summarized at the end of Judges 21. There God reveals that He condemned the nation of Israel for its actions in Judges 19-21. Judges 21:25 says, “In those days there was no king in Israel; everyone did what was right in his own eyes.” It reveals what happens when men and women abandon God and try democracy.
ellauri171.html on line 691: A fifth lesson is that the account describes what happens when men and women abandon God. Sex and other immoral behavior replace God! The entire story is an example of unrestrained animal lust and human depravity. Total disregard for life occurs. What one desires is all that is important. As Proverbs 30:15 says, “The leech has two daughters, “Give,” “Give” . . . ” Women are less important than men. Men abuse men. Unloving men abusively rule over women. Sex trumps everything else. Why? Judges 21:25 says, “. . . everyone did what was right in his own eyes.”
ellauri171.html on line 695: Judges 19-21 demonstrates that God is opposed to the abuse of women in this account. He commanded the destruction of an entire tribe because they did not punish those who raped and abused a concubine and caused her to die. Only when she died did they stop! We are told they abused her all night until dawn. Further, they were so morally bankrupt and corrupt that they left her dead at the door of the Levite. Scripture lifts women above the degradation of the Canaanites and the surrounding nations, but the town of Gibeah had become like the Canaanites. God has a higher view of women than described here. That is why He ordered the destruction of the unjust and morally bankrupt tribe of Benjamin.
ellauri171.html on line 699: Our eighth lesson reveals the twelve tribes were becoming more like the Canaanites, which were given to sexual perversion: homosexuality, rape, adultery, murder, lies, abuse of women, abduction, absence of justice and the defense of the guilty. What sins did we miss? In truth these are sufficient to demonstrate the utter moral decline of the twelve tribes and one tribe that was worse than the others.
ellauri171.html on line 779: The lesson: God always wins. That's a pretty simplistic way of saying it, but it's true nonetheless. Even when people like Athaliah try to stomp out an entire family and put an end to God's plan for redemption, when people like the priests of Baal lead others to worship idols instead of the true God, God will always triumph in the end. The negative forces of our culture make us wonder where we're headed as a people. Many of our leaders show little integrity or morality, and dishonesty is overlooked in the workplace. Kindness is often the exception rather than the rule. But don't despair. This is not a battle God plans to lose. In the end, he will prevail! You just wight Enry Jiggins!
ellauri171.html on line 991: If one knew nothing about the biblical character Jezebel, but used a search engine to find more information, the search results would have almost nothing to do with her as she appears in the Hebrew bible. She is one of the few biblical characters to have become her own noun; in the modern world, “Jezebel” connotes a sexually immoral woman. The thesaurus yields results such as “floozy, hooker, and hussy.” The Urban Dictionary returns definitions like:
ellauri171.html on line 1007: One way northerners disturb the tapestry of creation is through sexually deviant and immoral activities, which is why the Torah describes the divinations of Jezebel as her promiscuity (“the harlotries of your mother Jezebel and her abundant witchcraft”).
ellauri171.html on line 1026: Perhaps she had the status of gebira “queen mother”, or of “co-regent”. At any rate, there is no doubt that the biblical and later accounts distort her portrait for several reasons, among which we can list her monarchic power, deemed unfit in a woman; her reported devotion to the Baal and Asherah cult and her objection to Elijah and other prophets of God; her education and legal know-how (shown in the Naboth affair); and her foreign origin Ultimately, the same passages that disclaim Jezebel as evil, “whoring,” and immoral are witness to her power and the need to curb it.
ellauri171.html on line 1117: To make matters worse, she seemed to have been intelligent and sexually moral, with only a sisterly interest in him.
ellauri172.html on line 308:

Vihdoinkin järkeenkäypä moralisti!

ellauri172.html on line 312: Guyau uppfostrades och handleddes i studiet av antiken och Platon av sin styvfar, Alfred Fouillée. Han blev vid 17 års ålder licencié ès lettres och mottog vid 19 års ålder ett pris av Académie des sciences morales et politiques för ett historiskt arbete om nyttomoralen. Ett svårt bröstlidande tvingade honom att avstå från den filosofiska lärarbanan och att tillbringa vintrarna i Nice och Menton, där han avled 33 år gammal. Guyaus arbeten, som utmärker sig för en levande, lyrisk stil, glänsande framställningskonst och kritisk klarsyn, bär av idén om livet som en starkt expansiv, i alla riktningar överströmmande kraft. Etiskt framträder den som sympati, solidaritet och hängivenhet. Därför är också ädelmodet den högsta, i livets eget väsen grundade dygden. Från denna utgångspunkt bekämpar Guyau beräknings- och lyckomoralen i alla dess former. Handlingsprincipen blir: högsta möjliga stegring, intensivt såväl som extensivt, av vårt fysiska och andliga liv. Lusten är därvid ej målet utan följden av livsstegringen. På liknande sätt innebär konsten en livsstegring. Skönt är enligt Guyau allt, som försätter känsla, vilja och tanke i harmoniskt lustbetonad rörelse, griper oss och vidgar vår sympati. Utifrån denna uppfattning tillbakavisas Friedrich Schiller och Herbert Spencers lekteori för konsten. Även i religionen såg Guyau en strävan efter stegrad livsgemenskap. Religionen är för honom en tolkning av verkligheten ur samhälleliga synpunkter, en "sociomorfism". Sehän oli durkheimilainen ennen Eeemeliä.
ellauri172.html on line 314: Bland Guyaus arbeten märks Vers d'un philosope (1881), La morale d'Épicure et ses rapports avec les doctrines contemporaines (1878), La morale anglaise contemporaines (1879), Les problèmes de l'esthètique contemporaine (1884), L'esquisse d'une morale sans obligation ni sanction (1885), en skrift som väckte Friedrich Nietzsches beundran, samt L'irreligion de l'avenir (1887, svensk översättning i urval och sammandrag Framtidens irreligion 1907). Vidare de postuma verken L'art au point de vue sociologique (1889), Éducation et hérédité (1889), samt La genèse de l'idée du temps (1890).
ellauri172.html on line 316: Le caractère de la vie qui nous a permis d’unir en une certaine mesure, l’égoïsme et l’altruisme, — union qui est la pierre philosophale des moralistes, — c’est ce que nous avons appelé la fécondité morale. Il faut que la vie individuelle se répande pour autrui, en autrui, et, au besoin, se donne ; eh bien, cette expansion n’est pas contre sa nature : elle est au contraire selon sa nature ; bien plus, elle est la condition même de la vraie vie. L’école utilitaire a été forcée de s’arrêter, plus ou moins hésitante, devant cette antithèse perpétuelle du moi et du toi, du mien et du tien, de l’intérêtpersonnel et de notre intérêt général ; mais la nature vivaute ne s’arrête pas à cette division tranchée et logiquement inflexible : la vie individuelle est expansive pour autrui parce qu’elle est féconde, et elle est féconde par cela même qu’elle est la vie.
ellauri172.html on line 592: No mutta mitähän hirmu pahaa se sitten oli tehnyt kysyi porthosmainen Ranconnet. Restel dans le rang, älä keskeytä! Tulen ihan kohta siihen. Nimittäin kaikki oli taas kerran sen ämmän vika! Mais une femme, c’est l’aimant du diable ! Il y a une proportion d’arithmétique morale, écrite, avant qu’elle le fût par un philosophe sur du papier, dans la poitrine de tous les hommes, comme un encouragement du Démon : « c’est qu’il y a plus loin d’une femme à son premier amant, que de son premier au dixième! Vittu tää Barney on läpimätä!
ellauri172.html on line 608: La Rosalba était pudique comme elle était voluptueuse, et le plus extraordinaire, c’est qu’elle l’était en même temps. Quand elle disait ou faisait les choses les plus… osées, elle avait d’adorables manières de dire : « J’ai honte ! » que j’entends encore. Phénomène inouï ! Elle fût sortie d’une orgie de bacchantes, comme l’Innocence de son premier péché. Jusque dans la femme vaincue, pâmée, à demi morte, on retrouvait la vierge confuse, avec la grâce toujours fraîche de ses troubles et le charme auroral de ses rougeurs… (Vizi tää hemmo on aika sick. Mutta se on just kuten Huismanni totesi: pyllistely tuntuu vielä rotevammalta kun pyllyn takana kyttää kiivas Jehova piiska handussa. Niin varmaan junioriapinastakin joka pääsee salaa silverbäkin nartun vulvalle. Sisään vaan vaikkei seisokkaan!)
ellauri172.html on line 627: Non, si je la quittai, ce fut pour une raison de dégoût moral, de fierté pour moi, de mépris pour elle, pour elle qui, au plus fort des caresses les plus insensées, ne me faisait pas croire qu’elle m’aimât… Quand je lui demandais : M’aimes-tu ? ce mot qu’il est impossible de ne pas dire, même à travers toutes les preuves qu’on vous donne que vous êtes aimé, elle répondait : « Non ! » ou secouait énigmatiquement la tête. Elle se roulait dans ses pudeurs et dans ses hontes, et elle restait là-dessous, au milieu de tous les désordres de sens soulevés, impénétrable comme le sphinx. Seulement, le sphinx était froid, et elle ne l’était pas… Mikä Katariina Suuri sekin oli olevinaan!
ellauri172.html on line 908: - André Gide, La symphonie pastorale, roman, éd. Gallimard, 1920. CHECK
ellauri180.html on line 85: Mielestäni Irving kirjoittaa vaikeasta aiheesta taitavasti; liikaa moralisoimatta mutta siltikään meitä naisia liikaa aliarvioimatta. Lisäksi intertekstuaaliset sukellukset Charlotte Brontën ja Charles Dickensin kirjallisiin valtakuntiin tarjoavat ainakin itseni tyyppisille hienopyrstöisille lukijoille sitä jotakin, lumovoimaa.
ellauri181.html on line 148: During the 1970s and 1980s, Schwartz was following the studies of Geert Hofstede about human values and built upon them in his research on pro-social and altruistic behavior. His research has since included studies on the development and consequences of a range of behavioral attitudes and orientations, such as religious belief, political orientation and voting, social group relations, consumer behavior, as well as the conceptualization of human values across cultures.
ellauri181.html on line 477: Brown, A. (2010). How IRT can solve problems of ipsative data (Doctoral dissertation). University of Barcelona, Spain. Retrieved from http://hdl.handle.net/10803/80006. Avainsanat Thomas HPA, Rakennevaliditeetti
ellauri183.html on line 71: Philip Roth: "A man of stern morality, Malamud was driven by the need to consider long and seriously every last demand of an overtaxed, overtaxing conscience torturously exacerbated by the pathos of human need unabated." Philip yritti tossa mahduttaa ehkä vähän liikaakin yhteen virkkeeseen.

ellauri183.html on line 78: His deep belief that one should live morally crashed into his premise that one should live fully. Yep, I bet he did shag his coeds. Janna Malamud Smith is the author of An Absorbing Errand: How Artisz and Crafzmen Make Their Way to Mastery; A Potent Spell: Mother Love and the Power of Fear; and Private Matters: In Defense of the Personal Life. Her titles have been New York Times Notable Boox and A Potent Spell was a Barnes and Noble "Discover Great New Writers" pick. She has written for the New York Times, the Boston Globe, and the Threepenny Review, among other publications. A practicing psychotherapist, she lives with her husband and two children in Massachusetz.
ellauri183.html on line 86: In a 1974 New York Review of Boox essay, Roth took on Malamud, his friend and literary father-figure, criticizing him for creating characters that were suffering Jews, virtuous victims, full of “righteousness and restraint,” lacking their stereotypical “libidinous or aggressive activities.” Though he didn’t use the phrase, Malamud had painted them as Christ-like in their poverty, pain, moral goodness, and quest for redemption. By contrast, the Christian characters, like Frank Alpine, were full of sexual lust and transgressive behavior — the bad goy to Morris Bober’s good Jew. “The Assistant,” Roth wrote, was a book of “stern morality.”
ellauri183.html on line 104: With God's Grace, Malamud risked a lash from the powers above. Already John Leonard in The New York Times has said it "groans under the weight of its many meanings . . . I find myself tired of masks on clowns." Nor are the unflattering treatment of Christianity and emphasis on evolution likely to delight Moral Majoritarians.
ellauri183.html on line 166: In his lectures on the Book of Genesis in the 16th century, Martin Luther praised Abraham for his uncritical obedience to God – for the "blind faith" exhibited by his refusal to question whether it was right to kill Isaac. In the late 18th century, Immanuel Kant took the opposite view, arguing that Abraham should have reasoned that such an evidently immoral command could not have come from God. For Luther, divine authority trumps any claim on behalf of reason or morality, whereas for Kant there can be nothing higher than the moral law.
ellauri183.html on line 168: In Fear and Trembling, Kierkegaard follows Kant in emphasising that Abraham's decision is morally repugnant and rationally unintelligible. However, he also shows that one consequence of Kant's view is that, if nothing is higher than human reason, then belief in God becomes dispensable. Unlike both Kant and Luther, Kierkegaard does not promote a particular judgment about Abraham, but rather presenz his readers with a dilemma: either Abraham is no better than a murderer, and there are no grounds for admiring him; or moral duties do not constitute the highest claim on the human being. Fear and Trembling does not resolve this dilemma, and perhaps for a religious person there is no entirely satisfactory way of resolving it.
ellauri183.html on line 186: Clare Carlisle studied philosophy and theology at Trinity College, Cambridge, gaining her BA in 1998 and her PhD in 2002, and she remains grateful to Trinity College for the scholarship that supported her doctoral studies. Her travels in India after completing her PhD deepened her interest in devotional and contemplative practices. She is the author of six boox, most recently On Habit (Routledge, 2014), Philosopher of the Heart: The Restless Life of Søren Kierkegaard (Allen Lane / Penguin / FSG, 2019), and Spinoza’s Religion: A New Reading of the Ethics (Princeton University Press, 2021).
ellauri183.html on line 190:

Moral absolutism

ellauri183.html on line 192: Is stealing from a small shop worse than from a chain? Clare Carlisle's moral QA column in Guardian. God's Lamb's report emphasises the severity of property crime, highlighting research by the Policy Exchange thinktank which found that half of burglary victims do not hear back from police after reporting the crime! By moral absolutism, shoplifting and burglary are both absolutely wrong, and equally as bad as fornication or murder.
ellauri183.html on line 194: Moral absolutism is certainly compatible with an acknowledgement that monetary value depends on circumstance. Jesus, for example, reinforced the 10 commandmenz, which unconditionally prohibit murder, adultery, theft and so on. But one day, when he was teaching in the temple, Jesus watched a poor widow put two small coins in the donation box, while rich people made much larger offerings. “This poor widow has put in more than all of them,” says Jesus, “because she, out of her poverty, has put in all she had to live on.” But by the criterion of moral absolutism they were just the same.
ellauri183.html on line 285: Labour MP is told she is 'historically wrong, factually wrong and morally wrong' to make comparison between Putin's invasion of Ukraine and the situation in Israel and Palestine.
ellauri183.html on line 287: Conservative former work and pensions secretary Stephen Crabb intervened to describe her comparison as 'historically wrong, factually wrong and morally wrong', and added that it did 'a huge disservice not just to the people of Ukraine but also to the people of Palestine and the people of Israel as well as to all the people in the west, who face a unique situation and set of challenges'.
ellauri184.html on line 58: Mailer's first marriage was to Beatrice Silverman. They eloped in January 1944 because neither family would likely have approved. They had one child, Susan, and divorced in 1952 because of Mailer's infidelities with Adele Morales.
ellauri184.html on line 60: Morales moved in with Mailer during 1951 into an apartment on First Avenue near Second Street in the East Village, and they married in 1954. They had two daughters, Danielle and Elizabeth. After attending a party on Saturday, November 19, 1960, Mailer stabbed Adele twice with a two-and-a-half inch blade that he used to clean his nails, nearly killing her by puncturing her pericardium. He stabbed her once in the chest and once in the back. Adele required emergency surgery but made a quick recovery. Mailer claimed he had stabbed Adele "to relieve her of cancer". He was involuntarily committed to Bellevue Hospital for 17 days. While Adele did not press charges, saying she wanted to protect their daughters, Mailer later pleaded guilty to a reduced charge of assault saying, "I feel I did a lousy, dirty, cowardly thing", and received a suspended sentence of three years' probation. In 1962, the two divorced. In 1997, Adele published a memoir of their marriage entitled The Last Party, which recounted her husband stabbing her at a party and the aftermath. This incident has been a focal point for feminist critics of Mailer, who point to themes of sexual violence in his work.
ellauri184.html on line 357: Second, the fact that it is a theological issue does not prevent it from being a moral one as well. The behavior is sin. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not deceived. Neither formicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10 ). The word translated “homosexuals” here strictly refers to catamites — the word has the connotation of soft. We would say swish. The other word sodomite refers to the “male” homosexual, the one playing the role of the male. All the ingenuity in the world cannot change what the Bible bluntly states here. As well, consider 1 Tim. 1:10 . “. . . for fornicators, for sodomites . . . and if there is any other thing that is contrary to sound doctrine.” The Old Testament speaks to this as well. See Deut. 23:17-18 , Job 36:14 , Lev. 18:22 . Those guilty of such things are living in a contemptible way, and the Scripture calls them dogs. Poor dogs.
ellauri185.html on line 165: Castiglione wrote Il Cortegiano or The Book of the Courtier, a courtesy book dealing with questions of the etiquette and morality of the courtier. It was very influential in 16th-century European court circles.
ellauri185.html on line 348: merely as a means. Even the morally worst people have as
ellauri185.html on line 354: If all of our decisions are merely events in the spatio-temporal
ellauri185.html on line 555: Niin ei siis tuolla oikeudella, johon rikkaat perustavat maanomistuksensa, verojen kannon ja toisten työn tuotteitten anastukset, ole mitään tekemistä oikeuden kanssa, vaan se nojautuu yksistään sotavoiman avulla harjoitettuun väkivaltaan" (Aufruf. S. 28) Tästä kurjuudesta on vain yksi pelastuskeino, nim. se, että koko tuo monimutkainen ja taitavasti rakennettu hallituskoneisto, jonka avulla kansaa orjuutetaan, hävitetään. Tämä tapahtuu niin, että ensinnäkin kieltäydytään sotapalveluksesta, jo ennen kuin on jouduttu sen tyhmistyttävän ja demoralisoivan kurin vaikutuksen alaiseksi" (E.m.t. S. 67).
ellauri188.html on line 472: Nyt loppusuoralla silmät sumenevat, rillit tai ei rillejä. Sentään mulla on vielä elämäni nainen tallella, vaikka sekin joutuu käyttämään jo silmälaseja.
ellauri189.html on line 316: No joo - jos nyt luovuttaisiin moralisoivista sädekehistä ja katsottaisiin aidosti ympärille - moniko täällä on kiinnostunut muista…Ahnehtimisen ja oman taloudellisen hyvinvoinnin kulttuuri rehottaa täällä murheen laaxossa. Hyvin toimeentulevat metelöivät yhteisvastuusta sillä hetkellä, kun oman edun mukainen systeemi on uhattuna -tai olisi. Moraalimalli on päälleliimattu ja muovimainen huutelumalli.
ellauri189.html on line 432: Large water withdrawal from the Red Sea would have a detrimental effect on the coral reefs, sea level, and nutrient levels.
ellauri192.html on line 113: The members of the Nobel jury were guided by the vague words written into the will of Alfred Nobel. The inventor stated that his prize “should go to the person who shall have produced in the field of Literature the most distinguished work of an idealistic tendency.” Wirsén believed that “idealistic tendency” meant of moral or good nature; however, as Burton Feldman reports, the mathematician Gösta "Ja ja de ä Gösta här" Mittag-Leffler, who was a friend of Nobel’s, attested that “the inventor intended ‘idealism’ to mean a skeptical, even satirical attitude to religion, royalty, marriage, and the social order in general.”
ellauri192.html on line 283: THIS same bias extends to literary forms. We look in vain on the Nobel register for the experimental, formally subversive, controversial movements and texts that distinguish modernism. No Surrealist has been rewarded, no major Expressionist, no poet or playwright out of the seminal world of Dada or absurdism (Andre Breton, Hugo Ball, Gertrude Stein). The boat is not to be rocked. On august occasion, lyric eroticism and even sorrowful homosexuality are admitted to Parnassus. Radical sexual play in style, in ''amoral'' revaluation, are vetoed. The liberating sensualists, such as John Cowper Powys, supreme in English fiction after Hardy, are left out. Colette is nowhere to be found. Her heir in sensuous contrivance, Nabokov, was blackballed.
ellauri196.html on line 500: Sanotaan se vielä kerran oikein selvästi: kaikki ns. moraliteetit on hirveetä vedätystä, ilkeiden apinoiden pahansuopaa omaneduntavoittelua, läpinäkyvää vehkeilyä virtuaalihahmoilla sun muilla sätkynukeilla, kuuman hellahuoneen nokisista häntäheikeistä lähtien ratki pilvikerroxen penthousen lainepartaisiin kermaperseisiin. Niitä on tosi noloa lukea. Tää on hävettävän typerää, suorastaan röyhkeää, kuinka kukaan voi tämmöiseen uskoa?
ellauri196.html on line 911: Since being singled out by the Swedish Academy, Jelinek, who turns 70 on Thursday, has noticeably withdrawn from public view. In the 1980s and 1990s, she often played the role of the sharp-tongued moralist. Today, she only rarely gives interviews.
ellauri197.html on line 454: But most throughout the moral world Mut ennen kaikkea sen moraali,
ellauri197.html on line 511: The first state to abolish all heartbalm actions was Indiana, with “An Act to promote public morals” in 1935.
ellauri197.html on line 620:

Maanantaiaamu loppusuoralla

ellauri198.html on line 132: Despite the positive reviews, in 1974, All the King's Men was challenged at the Dallas, Texas, Independent School District high school libraries for depicting a "depressing view of life" and "immoral situations".
ellauri198.html on line 296: The Satanic panic is a moral panic consisting of over 12,000 unsubstantiated cases of Satanic ritual abuse (SRA, sometimes known as ritual abuse, ritualistic abuse, organized abuse, or sadistic ritual abuse) starting in the United States in the 1980s, spreading throughout many parts of the world by the late 1990s, and persisting today. The panic originated in 1980 with the publication of Michelle Remembers, a book co-written by Canadian psychiatrist Lawrence Pazder and his patient (and future wife), Michelle Smith, which used the discredited practice of recovered-memory therapy to make sweeping lurid claims about satanic ritual abuse involving Smith. The allegations which afterwards arose throughout much of the United States involved reports of physical and sexual abuse of people in the context of occult or Satanic rituals. In its most extreme form, allegations involve a conspiracy of a global Satanic cult that includes the wealthy and powerful world elite in which children are abducted or bred for human sacrifices, pornography, and prostitution, an allegation that returned to prominence in the form of Qanon.
ellauri198.html on line 300: Initial interest arose via the publicity campaign for Pazder's 1980 book Michelle Remembers, and it was sustained and popularized throughout the decade by coverage of the McMartin preschool trial. Testimonials, symptom lists, rumors, and techniques to investigate or uncover memories of SRA were disseminated through professional, popular, and religious conferences, as well as through talk shows, sustaining and further spreading the moral panic throughout the United States and beyond. In some cases, allegations resulted in criminal trials with varying results; after seven years in court, the McMartin trial resulted in no convictions for any of the accused, while other cases resulted in lengthy sentences, some of which were later reversed. Scholarly interest in the topic slowly built, eventually resulting in the conclusion that the phenomenon was a moral panic, which, as one researcher put it in 2017, "involved hundreds of accusations that devil-worshipping paedophiles were operating America's white middle-class suburban daycare centers."
ellauri204.html on line 625: He returned 1955 to America after a year in Europe to pursue a doctoral degree at Yale University, where he studied under Erich Auerbach. Auerbach would prove to be a lasting influence on Jameson's thought. This was already apparent in Jameson's doctoral dissertation, published in 1961 as Sartre: the Origins of a Style. Auerbach's concerns were rooted in the German philological tradition; his works on the history of style analyzed literary form within social history. Jameson would follow in these steps, examining the articulation of poetry, history, philology, and philosophy in the works of nauseating Jean-Paul Sartre.
ellauri204.html on line 682: Lord of the Flies is a 1954 novel by Nobel Prize-winning English author William Golding. The book’s premise focuses on a group of British boys stranded on an uninhabited island and their attempt to govern themselves, with disastrous results. Golding wrote his book as a counterpoint to R.M. Ballantyne’s youth novel The Coral Island, and included specific references to it, such as the rescuing naval officer’s description of the children’s pursuit of Ralph as “a jolly good show, like the Coral Island”.
ellauri206.html on line 86: The pandemic has highlighted the failure of the global financial system. Let’s tell it like it is: the global financial system is morally bankrupt. It favours the rich and punishes the poor. Uses them to wipe the floor.
ellauri207.html on line 234: Svenssonska Dagbladet näyttää hävyttömän treenatulta, nisuun verrattuna. Oiskoon siinä Mikille uusi homokaveri, Hessu Hopo? Mikin kirjoittama tiiliskivi Wennerströmin imperiumista oli käsittämätön kv myyntimenestys. Stieg osasi vetää juuri oikeista naruista. Niistä jotka saavat punapersepaviaanit kuolaamaan. Luonnos sexinostolaista. Roistoja on tälläkertaa ryssät ynnä baltit. Okei, te teette tiimityötä. Mikä on jutun pointti? Tiedotusvälineet julkaisevat moralisoivia textejä angstaavista sexinostajista. Samaan aikaan tukkukauppa balttinaamoilla eeku kukoistaa.
ellauri210.html on line 911: Kolmen viiva kolmentoista vuoden ikäinen enfant muodostaa vaihe vaiheelta kunnioituksen pallopelin sääntöjä kohtaan. Joan Piaget, joka on kirjoittanut tästä merkittäviä teoksia, kuten: Le Jugement moral chez l'enfant (1982), onnistuu luettelemaan niistä kolme, jotka reagoivat olennaisesti erilaiseen käyttäytymiseen ja seuraavat toisiaan muuttumattomalla tavalla. 1. on motorinen säännön totteleminen puhtaasti ja yksinkertaisesti, joka vastaa seitsemän vuoden ikää jonka preverbaalinen älykkyys on enemmän tai vähemmän riippumaton kaikista sosiaalisista suhteista. 2. on pakkosääntö, joka vastaa seitsemän-yhdentoista vuoden ikää, joka perustuu pikkuisen yksipuoliseen kunnioitukseen, joka saa tilauksen ilman mahdollista vastausta, eli perseennuolentaan, ja 3. rationaalinen sääntö, yhdentoista vuoden iästä lähtien, joka sääntö muodostuu keskinäisen kunnioituksen perusteella. Sikäli kuin koko aikuisen sosiaalinen peli pyrkii toistamaan yhdessä mittakaavassa ikimuistoisen ja yleismaailmallisen marmoripelin mekanismia, on selvää, että harvat ihmiset nousevat peliteoreettiseen 3. vaiheeseen, vaan jäävät tohon 2-vaiheen matomaiseen tottelemiseen. Mutta ei M. Pervert! Sillä oli jalka oikealla, jalka vasemmalla, kolmas jalka ääliöiden perseessä!
ellauri210.html on line 1302: Autoras Joyce Mansour o Gisèle Prassinos han constituido buena parte de su literatura a partir de lo que se ha entendido por desviaciones sexuales, incluso por aberraciones. Algunos de sus personajes no sólo poseen ciertas deformidades físicas que los convierten en neo-quasimodos o pequeños demonios sino que además crece en ellos el germen de una moral desviada.
ellauri210.html on line 1327: De esta forma, el universo de estas mujeres está poblado de un bestiario que crea un repertorio estético complejo, que se prolonga como algo negativo en general, como una transgresión de la moral y de las normas.
ellauri210.html on line 1355: El problema de la identidad es muy habitual en Gisèle Prassinos, hay una tendencia a crear personajes de géneros no definidos o seres desexualizados, así como descorporalizados.
ellauri214.html on line 83: But if fans are expecting a Harry Potter-like book, they’re in for a shock: The Casual Vacancy features some similar Harry Potter themes, such as morality and mortality, but that is where the comparisons end. The adjectives, for example, are of a different sort.
ellauri214.html on line 187: I almost always serve as protagonist's morality pet. I judge him constantly. Every morally ambiguous thing protagonist do will get scolded by me.
ellauri214.html on line 547: Tokarczuk composed Flights as a “constellation novel”: a postmodern mosaic of meditations on all things in motion from travel-sized toiletries to the blood pumping through the human heart. National, emotional and temporal boundaries are crossed. Thoughts from a thoughtlessly flying semi-autobiographical narrator to Poland and the popular legend of Philippo Verheyen, the Flemish anatomist rumoured to have eaten his own amputated leg.
ellauri217.html on line 641: The five precepts (Sanskrit: pañcaśīla; Pali: pañcasīla) or five rules of training (Sanskrit: pañcaśikṣapada; Pali: pañcasikkhapada) is the most important system of morality for Buddhist lay people. They constitute the basic code of ethics to be respected by lay followers of Buddhism. The precepts are commitments to abstain from killing living beings, stealing, sexual misconduct, lying and intoxication.
ellauri217.html on line 647: The Seven Laws of Noah include prohibitions against worshipping idols, cursing God, murder, adultery and sexual immorality, theft, eating bloody flesh, as well as the obligation to establish courts of justice. Noah had nothing against prepuces (but, surprisingly, male full frontal nudity).
ellauri217.html on line 659: Not to commit adultery or sexual immorality.
ellauri217.html on line 676:

concerning sexual immorality (gilui arayot)
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..
ellauri217.html on line 725: In conclusion, therefore, it appears that the least unsatisfactory solution of the complicated textual and exegetical problems of the Apostolic Decree is to regard the fourfold decree as original (foods offered to idols, strangled meat, eating blood, and unchastity—whether ritual or moral), and to explain the two forms of the threefold decree in some such way as those suggested above. An extensive literature exists on the text and exegesis of the Apostolic Decree. According to Jacques Dupont, "Present day scholarship is practically unanimous in considering the 'Eastern' text of the decree as the only authentic text (in four items) and in interpreting its prescriptions in a sense not ethical but ritual (whatever that means)".
ellauri217.html on line 732: Rebbe Emden, in a remarkable apology for Christianity contained in his appendix to "Seder 'Olam" (pp. 32b-34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law—which explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath.
ellauri219.html on line 595: oral dissertation titled A Study in the Grounds of Ethical Knowledge: Considered with Reference to Judgments on the Moral Worth of Character.
ellauri219.html on line 599: Pope Benedict’s basic answer is that, although modern principles of political freedom, democracy, equality, and reasonable argument are to be affirmed, a free state rests on “pre-political moral foundations,” which serve as normative points of reference for every regime and must be held in common by all religions and secular world-views. This answer reflects the fact that Pope Benedict disagrees with Rawls on at least two fundamental issues, which constitute the core of the debate between them and to which I shall refer regularly in the course of my analysis. In the first place, Pope Benedict does not share Rawls’s trust in fundamental human reasonableness as a guarantee for political fairness. For Rawls, persons are reasonable when they are ready to propose principles and standards as fair terms of cooperation and to abide by them willingly, given the assurance that others will likewise do so. Those norms they view as reasonable for everyone to accept and therefore as justifiable to them; and they are ready to discuss the fair terms that others propose.
ellauri219.html on line 962: While those who never had sex with animals or done drugs may criticize Kara’s, Jordan's and their dogs' lewd behaviors as if they were evil — and this, perhaps, according to Christian morality as they interpret it — anybody who has actually suffered from lewdness puts this to the lie and knows that such behavior is not a moral issue, but a chemical imbalance. Evidently the words of Jesus to “Judge not lest you be judged,” make little impression on such folk, who pretend to themselves that if their worst, most embarrassing moments were made into headlines in the papers, they would do just fine. Even if they themselves had nothing to be embarrassed about in all their life of adventures and misadventures, they ought to have compassion for those who struggle with greater problems than their own. “Let Judge Hicks who is without sin cast the first stone,” is another saying of Jesus that applies to those who would judge and condemn an easy target.
ellauri219.html on line 1022: Cheever opetti yliopistoissa luovaa kirjoittamista. Hänen teostensa aiheena ovat varakkaat mutta henkisesti köyhät keskiluokkaiset ihmiset. Kuvauksessa on sekä myötätuntoa että purevaa moralisointia. Cheever says, famously, “the task of the American writer is not to describe the misgivings of a woman taken in adultery as she looks out of the window at the rain but to describe four hundred people under the lights reaching for a foul ball”. Kumpi on tomppelimpaa, sietää kysyä
ellauri220.html on line 102: He admits that sometimes, evil thoughts cross his mind. The "old knot of contrariety" the poet has experienced refers to Satan and his evil influence on man, which creates the condition of contraries, of moral evil and good in human life. The poet suffered from these evil influences, as have all men. So, the poet implies, do not feel alone because you have been this way — one must accept both the pure and the impure elements of life. A young man's penis in your arse is just one of those eternal things. They come and go just like the Brooklyn ferry. The reference to fusion ("which fuses me into you now") is the basic ideal the poet sought in the beginning. He reiterates the eternal connection between all human beings. Fuck the rest. We must revel in our man-made surroundings, for our relationship with our environment is the ticket to achieving spirituality and fulfillment. He also uses the theater as a metaphor to represent the difference between public life and private life. He acknowledges that he has a sinful streak - but in society, everyone plays a role. The speaker's tone in the poem is honest but also grateful. By appreciating the small things in his life, he feels like a part of something bigger. Wiltin pikku veitikka oli ehkä ammoin wilttaantunut, mutta sen mustalla ystävällä oli something bigger. Veijarilla oli varsin vaikuttava heijari.
ellauri220.html on line 104: The major image in the poem is the ferry. It symbolizes continual movement, backward and forward, a universal piston like motion in space and time. The ferry moves on, from a point of land, through water, to another point of land. Land and water thus form part of the symbolistic pattern of the poem. Land symbolizes the physical; water symbolizes the spiritual. The circular flow from the physical to the spiritual connotes the dual nature of the universe. Dualism, in philosophy, means that the world is ultimately composed of, or explicable in terms of, two basic entities, such as mind and matter, yin and yang. From a moral point of view, it means that there are two mutually antagonistic principles in the universe — dick and cunt, good and evil. In Whitman's view, both the mind and the spirit are realities and matter is only a means which enables man to realize this truth. His world is dominated by a sense of good, and evil has a very subservient place in it. Man, in Whitman's world, while overcoming the duality of the universe, desires fusion with the sheboy. In this attempt, man tries to transcend the boundaries of space and time, never letting off that dear piston like movement, in and out, in and out.
ellauri221.html on line 97: Elle dépose le 13 décembre 1945 devant le Conseil municipal de Paris un projet pour la fermeture des maisons closes. Dans son discours, elle ne s’en prend pas tant aux prostituées qu’à la société, responsable selon elle, de la « débauche organisée et patentée » et à la mafia, qui bénéficie de la prostitution réglementée ; le propos permet aussi de rappeler que le milieu de la prostitution s'est compromis avec l’occupant pendant la guerre. Sa proposition est votée et le 20 décembre 1945, le préfet de police Charles Luizet décide de fermer sans préavis les maisons du département de la Seine dans les 3 mois (au plus tard le 15 mars 1946, date qu'a fixée le conseil municipal). Encouragée, Marthe Richard commence une campagne de presse pour le vote d'une loi généralisant ces mesures. Elle est soutenue par le Cartel d'action sociale et morale et le ministre de la Santé publique et de la Population, Robert Prigent.
ellauri222.html on line 112: Greg, asked to speculate on how his father might view today’s social values as compared to those of the ’60s, which Sammler criticized so strongly, told JNS.org that Saul Bellow probably would not have changed his opinion since “ours is a society with shallow moral values.”

“We’re not done with genocide on the basis of race and ethnicity, and we live at a time when death can come out of the sky at any moment,” Greg said. "We fear nothing except that the sky might crash on us one day."
ellauri222.html on line 161: Both books are also “revolting as to style,” protests against the formal and moral prudishness of highbrow culture. They are not well-wrought urns, and they do not propose a chastening of the liberal imagination. If they propose anything, it is that the liberal imagination is too chastened already.
ellauri222.html on line 163: Bellow must have guessed that “Augie March” would distress some of his admirers. It did. He showed a hundred pages of the manuscript to Lionel Trilling. “It’s very curious, it’s very interesting,” Trilling told him, “but somehow it’s wrong.” When the book came out, Trilling wrote a positive notice in the newsletter of the book club he directed but registered concern about a dangerous notion he detected in the novel, the notion that one could have a meaningful life independent of one’s social function. Bellow wrote to Trilling to say (disingenuously) that he had written the novel without much of a moral purpose in mind. Trilling wrote back. “You mustn’t ignore the doctrinal intention of your book,” he said.
ellauri222.html on line 201: Leader thinks that Bellow plunged into his books and wrote on sheer enthusiasm, then surfaced after a hundred pages or so and wondered how to get back to shore. There is very little moral logic to his stories. Things just happen. (A major exception is “Seize the Day,” which is formally perfectly realized. But that book is a novella, a day in the life. It doesn’t require a plot.)
ellauri222.html on line 757: Saul Bellow is widely recognized as America's preeminent living novelist. His fiction, which is as intellectually demanding as it is imaginatively appealing, steadfastly affirms the value of the human soul while simultaneously recognizing the claims of community and the demoralizing inauthenticity of daily life. Refusing to give in to the pessimism and despair that threaten to overwhelm American experience, Bellow offers a persistently optimistic, though often tentative and ambiguous, alternative to postmodern alienation. In their struggle to understand their past and reorder their present, his protagonists chart a course of possibility for all who would live meaningfully in urban American society and make loads of money.
ellauri222.html on line 793: In all of Bellow's works, an appreciation of the cultural context in which his protagonists struggle is essential to understanding these characters and their search for renewal. Bellow's vision centers almost exclusively on Jewish male experience in contemporary urban America. Proud of their heritage, his heroes are usually second-generation Jewish immigrants who seek to discover how they can live meaningfully in their American present while honoring their skinless knobs. Much of their ability to maintain their belief in humanity despite their knowledge of the world can be attributed to the affirmative nature of the Jewish culture. Bellovian heroes live in a WASP society in which they are only partially assimilated. However, as Jews have done historically, they maintain their concern for morality and community despite their cultural displacement.
ellauri223.html on line 162: The inhabitants of Bensalem are described as having a high moral character and honesty, as no official accepts any payment from individuals. The people are also described as chaste and pious, as said by an inhabitant of the island:
ellauri236.html on line 50: During his reelection bid, Bolsonaro appealed to supporters' moral values and sense of national unity, and branded his left-wing adversary as "the communist threat." His campaign, which adopted the slogan "God, Nation, Family, and Liberty," promised an intensified version of his first term: tax cuts, policies that would support the agricultural industry, reduction of environmental rules, and a continuation of his Auxilio Brasil welfare payments to the poorest.
ellauri236.html on line 77: Overall, the group found, 60 percent of all content recommended by Facebook and Instagram pushed misinformation about the electoral process.
ellauri236.html on line 108: According to Brazil's Superior Electoral Court, Positivo Tecnologia, a Brazilian company, won the most recent bid to produce electronic voting machines for this year's election. Smartmatic and Dominion confirmed their equipment is not being used in Brazil. But the voting machine claims resurged this month, both in WhatsApp messages in Brazil about Smartmatic and in English-language posts on U.S. social media sites claiming, incorrectly, that Dominion or Smartmatic machines were used in Brazil.
ellauri236.html on line 110: Critics have charged that Bolsonaro would not accept the electoral results in case of a loss, but on Friday he sang a different tune: "Whoever has the most votes takes it. This is democracy." But if it's not me, we must stop the steal.
ellauri236.html on line 198: There exists in America an enormous literature of more or less the same stamp as No Orchids. Quite apart from books, there is the huge array of ‘pulp magazines’, graded so as to cater for different kinds of fantasy, but nearly all having much the same mental atmosphere. A few of them go in for straight pornography, but the great majority are quite plainly aimed at sadists and masochists. Sold at threepence a copy under the title of Yank Mags(4), these things used to enjoy considerable popularity in England, but when the supply dried up owing to the war, no satisfactory substitute was forthcoming. English imitations of the ‘pulp magazine’ do now exist, but they are poor things compared with the original. English crook films, again, never approach the American crook film in brutality. And yet the career of Mr. Chase shows how deep the American influence has already gone. Not only is he himself living a continuous fantasy-life in the Chicago underworld, but he can count on hundreds of thousands of readers who know what is meant by a ‘clipshop’ or the ‘hotsquat’, do not have to do mental arithmetic when confronted by ‘fifty grand’, and understand at sight a sentence like ‘Johnny was a rummy and only two jumps ahead of the nut-factory’. Evidently there are great numbers of English people who are partly americanized in language and, one ought to add, in moral outlook. For there was no popular protest against No Orchids. In the end it was withdrawn, but only retrospectively, when a later work, Miss Callaghan Comes to Grief, brought Mr. Chase's books to the attention of the authorities. Judging by casual conversations at the time, ordinary readers got a mild thrill out of the obscenities of No Orchids, but saw nothing undesirable in the book as a whole. Many people, incidentally, were under the impression that it was an American book reissued in England.
ellauri236.html on line 200: The thing that the ordinary reader ought to have objected to — almost certainly would have objected to, a few decades earlier — was the equivocal attitude towards crime. It is implied throughout No Orchids that being a criminal is only reprehensible in the sense that it does not pay. Being a policeman pays better, but there is no moral difference, since the police use essentially criminal methods. In a book like He Won't Need It Now the distinction between crime and crime-prevention practically disappears. This is a new departure for English sensational fiction, in which till recently there has always been a sharp distinction between right and wrong and a general agreement that virtue must triumph in the last chapter. English books glorifying crime (modern crime, that is — pirates and highwaymen are different) are very rare. Even a book like Raffles, as I have pointed out, is governed by powerful taboos, and it is clearly understood that Raffles's crimes must be expiated sooner or later. In America, both in life and fiction, the tendency to tolerate crime, even to admire the criminal so long as he is success, is very much more marked. It is, indeed, ultimately this attitude that has made it possible for crime to flourish upon so huge a scale. Books have been written about Al Capone that are hardly different in tone from the books written about Henry Ford, Stalin, Lord Northcliffe and all the rest of the ‘log cabin to White House’ brigade. And switching back eighty years, one finds Mark Twain adopting much the same attitude towards the disgusting bandit Slade, hero of twenty-eight murders, and towards the Western desperadoes generally. They were successful, they ‘made good’, therefore he admired them.
ellauri236.html on line 204: In borrowing from William Faulkner's Sanctuary, Chase only took the plot; the mental atmosphere of the two books is not similar. Chase really derives from other sources, and this particular bit of borrowing is only symbolic. What it symbolizes is the vulgarization of ideas which is constantly happening, and which probably happens faster in an age of print. Chase has been described as ‘Faulkner for the masses’, but it would be more accurate to describe him as Carlyle for the masses. He is a popular writer — there are many such in America, but they are still rarities in England — who has caught up with what is now fashionable to call ‘realism’, meaning the doctrine that might is right. The growth of ‘realism’ has been the great feature of the intellectual history of our own age. Why this should be so is a complicated question. The interconnexion between sadism, masochism, success-worship, power-worship, nationalism, and totalitarianism is a huge subject whose edges have barely been scratched, and even to mention it is considered somewhat indelicate. To take merely the first example that comes to mind, I believe no one has ever pointed out the sadistic and masochistic element in Bernard Shaw's work, still less suggested that this probably has some connexion with Shaw's admiration for dictators. Fascism is often loosely equated with sadism, but nearly always by people who see nothing wrong in the most slavish worship of Stalin. The truth is, of course, that the countless English intellectuals who kiss the arse of Stalin are not different from the minority who give their allegiance to Hitler or Mussolini, nor from the efficiency experts who preached ‘punch’, ‘drive’, ‘personality’ and ‘learn to be a Tiger man’ in the nineteen-twenties, nor from that older generation of intellectuals, Carlyle, Creasey and the rest of them, who bowed down before German militarism. All of them are worshipping power and successful cruelty. It is important to notice that the cult of power tends to be mixed up with a love of cruelty and wickedness for their own sakes. A tyrant is all the more admired if he happens to be a bloodstained crook as well, and ‘the end justifies the means’ often becomes, in effect, ‘the means justify themselves provided they are dirty enough’. This idea colours the outlook of all sympathizers with totalitarianism, and accounts, for instance, for the positive delight with which many English intellectuals greeted the Nazi-Soviet pact. It was a step only doubtfully useful to the U.S.S.R., but it was entirely unmoral, and for that reason to be admired; the explanations of it, which were numerous and self-contradictory, could come afterwards.
ellauri236.html on line 208: Several people, after reading No Orchids, have remarked to me, ‘It's pure Fascism’. This is a correct description, although the book has not the smallest connexion with politics and very little with social or economic problems. It has merely the same relation to Fascism as, say Trollope's novels have to nineteenth-century capitalism. It is a daydream appropriate to a totalitarian age. In his imagined world of gangsters Chase is presenting, as it were, a distilled version of the modern political scene, in which such things as mass bombing of civilians, the use of hostages, torture to obtain confessions, secret prisons, execution without trial, floggings with rubber truncheons, drownings in cesspools, systematic falsification of records and statistics, treachery, bribery, and quislingism are normal and morally neutral, even admirable when they are done in a large and bold way. The average man is not directly interested in politics, and when he reads, he wants the current struggles of the world to be translated into a simple story about individuals. He can take an interest in Slim and Fenner as he could not in the G.P.U. and the Gestapo. People worship power in the form in which they are able to understand it. A twelve-year-old boy worships Jack Dempsey. An adolescent in a Glasgow slum worships Al Capone. An aspiring pupil at a business college worships Lord Nuffield. A New Statesman reader worships Stalin. There is a difference in intellectual maturity, but none in moral outlook. Thirty years ago the heroes of popular fiction had nothing in common with Mr. Chase's gangsters and detectives, and the idols of the English liberal intelligentsia were also comparatively sympathetic figures. Between Holmes and Fenner on the one hand, and between Abraham Lincoln and Stalin on the other, there is a similar gulf.
ellauri236.html on line 210: One ought not to infer too much from the success of Mr. Chase's books. It is possible that it is an isolated phenomenon, brought about by the mingled boredom and brutality of war. (LOL) But if such books should definitely acclimatize themselves in England (or Nigeria!), instead of being merely a half-understood import from America, there would be good grounds for dismay. In choosing Raffles as a background for No Orchids I deliberately chose a book which by the standards of its time was morally equivocal. Raffles, as I have pointed out, has no real moral code, no religion, certainly no social consciousness. All he has is a set of reflexes the nervous system, as it were, of a gentleman. Give him a sharp tap on this reflex or that (they are called ‘sport’, ‘pal’, ‘woman’, ‘king and country’ and so forth), and you get a predictable reaction. In Mr. Chase's books there are no gentlemen and no taboos. Emancipation is complete. Freud and Machiavelli have reached the outer suburbs. Comparing the schoolboy atmosphere of the one book with the cruelty and corruption of the other, one is driven to feel that snobbishness, like hypocrisy, is a check upon behaviour whose value from a social point of view has been underrated.
ellauri238.html on line 759: Zbigniew Herbert (1924 Lviv, Puola– 1998 Varsova, Puola) oli ukrainalais-puolalainen runoilija ja moralisti. Hän käsittelee tuotannossaan ajankohdan ongelmia historian ja humanistisen kulttuuriperinteen näkökulmasta. Hän on kirjoittanut myös kuunnelmia ja esseitä. Jussi Rostin suomentama Herbertin runojen kokoelma Kyynelten teknologiasta (WSOY, 2005) on saanut 2006 Kimityskarhu-palkinnon. Pentti Saarikosken suomennosten alkukielestä ei ole varmuutta, sillä Herbert kirjoitti myös englanniksi.
ellauri240.html on line 211: Peyton Place was banned in many communities; in fact, the local public library refused to purchase a copy of the book and did not have one until 1976, when newswoman Barbara Walters donated one to them. In Gilmanton there were threats of libel suits against Grace Metalious. Ministers and political leaders all over the country condemned the novel, claiming that it would corrupt the morals of young people who read it. The novel was banned altogether in Canada and several other countries.
ellauri241.html on line 497: He might have given the moral a fresh frown, Hän olisi saattanut tuoreesti rypistää moraalia,
ellauri241.html on line 842: Tasting of Flora and the country green, Flooralta ja maanvihreältä maistuvaa,
ellauri241.html on line 878: White hawthorn, and the pastoral eglantine; Valkoinen orapihlaja ja pastoraalinen omppuruusu;
ellauri242.html on line 258: Kollontain ajatukset seksuaalisuudesta herättivät aikanaan paljon huomiota. Kuuluisassa kirjoituksessaan Theses on Communist Morality in the Sphere of Marital Relationsselvennä (1921) hän toteaa seksuaalisuuden olevan ihmisen luonnollinen tarve siinä missä nälkä ja janokin. Vauzi vau. Tämä muka vapaan rakkauden kannatus herätti pahennusta laajalti. Lännessä kirjoituksia tulkittiin tahallaan väärin, ja niiden perusteella väitettiin naisten tulleen sosialisoiduiksi Neuvostoliitossa. Uljanova puolestaan piti Kollontain ajatuksia epäsosialistisina.
ellauri243.html on line 175: The medical community calls it “fellatio,” but the rest of us have our own phrases for performing oral sex on a man. The below is a comprehensive list of slang alternatives to “blowjob.” Some of these phrases are politically incorrect and other are completely ridiculous. Regardless, they exist in the collective lexicon. Here they are!
ellauri243.html on line 762: 2. The other James Thomson, in full James Alexander Thomson, (born Dec. 20, 1958, Chicago, Ill., U.S.), is an American biologist who was among the first to isolate human embryonic stem cells. Thomson extracted stem cells from human embryos. However, this confronted him with a moral dilemma, as such an extraction is fatal to the embryo. After consulting with several bioethicists at the university, Thomson decided that continued research was ethical as long as the embryos, "created" by couples who "no longer wanted them" in order to "have children", would otherwise be "destroyed anyway." I just love medicinal ethics! Kunnon personismia. Montako neekeriä saa keilata pelastaaxeen yhden valkoisen joka työntää lastenvaunuja.
ellauri244.html on line 188: Joseph Butler is best known for his criticisms of the hedonic and egoistic “selfish” theories associated with Hobbes and Bernard Mandeville and for his positive arguments that self-love and conscience are not at odds if properly understood (and indeed promote and sanction the same actions). In addition to his importance as a moral philosopher Butler was also an influential Anglican theologian.
ellauri244.html on line 597: Here in my opinion is the only imaginative prose-writer of the slightest value who has appeared among the English-speaking races for some years past. Even if that is objected to as an overstatement (there is me, after all), it will probably be admitted that Miller is a writer out of the ordinary, worth more than a single glance; and after all, he is a completely negative, unconstructive, amoral writer, a mere Jonah, a passive acceptor of evil, a sort of Whitman among the corpses. Paizi Whatman oli peräreikämiehiä.
ellauri245.html on line 299: Where Nesbø weakens by comparison is when he turns to non-criminal matters. The Leopard features a variety of these, from a turf war with another crime bureau to the illness of Harry´s father to Harry and Kaja´s romance, all of which slow the book´s pace and end in predictable Norwegian noir moralizing.
ellauri246.html on line 91: At first this poem seems very pastoral, but it was written in the summer of either 1940 or 1941. Sweden was not at war, but had seen Denmark and Norway occupied by Nazi Germany and Finland defeated by the Soviet Union. Ekelöf was firmly opposed to the totalitarian regimes, so see this poem as finding a moment of peace, pineapple and bananas in a time of other people's crisis.
ellauri246.html on line 972: It is the details that delight. Donne hated milk. Mortally sick, about to celebrate his death by sitting for his portrait in a shroud, he was urged by his doctor that ‘by Cordials, and drinking milk twenty days together, there was a probability of his restoration to health’. Donne would have none of it. The doctor (a Dr Fox, son of the author of the ‘Boke of Martyrs’) insisted that his patient should at least try. Donne thereupon drank milk – but for ten days only. Then he told Dr Fox that he would not drink the stuff for another ten days even ‘upon the best moral assurance of having twenty years added to his life’.
ellauri247.html on line 114: GLOSSARY Bahloo, moon. Beeargah, hawk. Beeleer, black cockatoo. Beereeun, prickly lizard. Bibbee, woodpecker, bird. Bibbil, shiny-leaved box-tree. Bilber, a large kind of rat. Bindeah, a prickle or small thorn. Birrahlee, baby. Birrableegul, children. Birrahgnooloo, woman's name, meaning "face like a tomahawk handle." Boobootella, the big bunch of feathers at the back of an emu. Boolooral, an owl. Boomerang, a curved weapon used in hunting and in warfare by the blacks; called Burren by the Narran blacks. Borah, a large gathering of blacks where the boys are initiated into the mysteries which make them young men. Bou-gou-doo-gahdah, the rain bird. Bouyou, legs. Bowrah or Bohrah, kangaroo. Bralgahs, native companion, bird. Bubberah, boomerang that returns and bumps you in the back of your head. Buckandee, native cat. Buggoo, flying squirrel. Bulgahnunnoo, bark-backed. Bunbundoolooey, brown flock pigeon. Bunnyyarl, flies. Byamee, man's name, meaning "big man." Bwana, African sir. Capparis, caper. Combi, bag made of kangaroo skins. Comfy, foldable plastic pillow. Cookooburrah, laughing jackass. Coorigil, name of place, meaning sign of bees. Corrobboree, black fellows' dance. Cunnembeillee, woman's name, meaning pig-weed root. Curree guin guin, butcher-bird. Daen, black fellows. Dardurr, bark, humpy or shed. Dayah minyah, carpet snake (vällykäärme). Deegeenboyah, soldier-bird. Decreeree, willy wagtail. Dinewan, emu. Dingo, native dog. Doonburr, a grass seed. Doongara, lightning. Dummerh, 2nd rate pigeons. Dungle, water hole. Dunnia, wattle. Eär moonan, long sharp teeth. Effendi, Turkish sir. Euloo marah, large tree grubs. Edible. In fact yummy. Euloo wirree, rainbow. Gayandy, borah devil. Galah or Gilah, a French grey and rose-coloured cockatoo. Gidgereegah, a species of small parrot. Gooeea, warriors. Googarh, iguana. Googoolguyyah, run into trees. Googoorewon, place of trees. Goolahwilleel, absolutely top-knot pigeon. Gooloo, magpie. Goomade, red stamp. Goomai, water rat. Goomblegubbon, bastard or just plain turkey. Goomillah, young girl's dress, consisting of waist strings made of opossum's sinews with strands of woven opossum's hair hanging about a foot square in front. Yummy. Goonur, kangaroo rat. Goug gour gahgah, laughing-jackass. Literal meaning, "Take a stick of bamboo and boil it in the water." Grooee, handsome foliaged tree bearing a plum-like fruit, tart and bitter, but much liked by the blacks. Guinary, light eagle hawk. Guineboo, robin redbreast. Gurraymy, borah devil. Gwai, red. Gwaibillah, star. Kurreah, an alligator. Mahthi, dog. Maimah, stones. Maira, paddy melon. Massa, American sir. May or Mayr, wind. Mayrah, spring wind. Meainei, girls. Midjee, a species of acacia. Millair, species of kangaroo rat. Moodai, opossum. Moogaray, hailstones. Mooninguggahgul, mosquito-calling bird. Moonoon, emu spear. Mooregoo, motoke. Mooroonumildah, having no eyes. Morilla or Moorillah, pebbly ridges. Mubboo, beefwood-tree. Mullyan, eagle hawk. Mullyangah, the morning star. Murgah muggui, big grey spider. Murrawondah, climbing rat. Narahdarn, bat. Noongahburrah, tribe of blacks on the Narran. Nullah nullah, a club or heavy-headed weapon. Nurroo gay gay, dreadful pain. Nyunnoo or Nunnoo, a grass humpy. Ooboon, blue-tongued lizard. Oolah, red prickly lizard. Oongnairwah, black driver. Ouyan, curlew. Piggiebillah, ant-eater. One of the Echidna, a marsupial. Quarrian, a kind of parrot. Quatha, quandong; a red fruit like a round red plum. Sahib, Indian sir. Senhor, Brazilian sir. U e hu, rain, only so called in song. Waligoo, to hide. Wahroogah, children. Wahn, crow. Walla Walla, place of many waters. Wallah, I swear to God. Wallah, Indian that carries out a manual task. Waywah, worn by men, consisting of a waistband made of opossum's sinews with bunches of strips of paddy melon skins hanging from it. ​Wayambeh, turtle. Weeoombeen, a small bird, girl's name. Some thing like robin redbreast, only with longer tail and not so red a breast. Willgoo willgoo, pointed stick with feathers on top. Widya nurrah, a wooden battle-axe shaped weapon. Wirree, small piece of bark, canoe-shaped. Wirreenun, priest or doctor. Womba, mad. Wondah, spirit or ghost. Wurranunnah, wild bees. Wurranunnah, tame bees. Wurrawilberoo, whirlwind with a devil in it; also clouds of Magellan. Yaraan, white gum-tree. Yhi, the sun. Yuckay, oh dear!
ellauri247.html on line 236: Veijariromaanit olivat tavallista suositumpia ensimmäisen ja toisen maailmansodan jälkeisinä vuosina. Nykyajan veijariromaaneissa on perinteiselle veijarihahmolle tuntemattomia moralistin ja anarkistin piirteitä. He ikään kuin edustavat viattomuutta ja kriittistä ajattelua turmeltuneen ja vieraannuttavan maailman keskellä. Moderneja veijariromaaneja ovat esimerkiksi tšekki Jaroslav Hasekin Osudy dobrého vojaka Svejka za svétové valky (1920–1923, Kunnon sotamies Svejkin seikkailut maailmansodassa), yhdysvaltalaisten John Steinbeckin Tortilla Flat (1935, Ystävyyden talo) ja Saul Bellow'n The Adventures of Augie March (1953, Augie Marchin kiemurat) sekä saksalaisten Thomas Mannin Bekenntnisse des Hochstaplers Felix Krull (1954, Huijari Felix Krull), Günter Grassin Die Blechtrommel (1959, Peltirumpu) ja Heinrich Böllin Ansichten eines Clowns (1963). Mannin teoksessa – kuten veijariromaaneissa usein – korostetaan huijariuden ja taiteilijuuden yhteyttä. Peltirummun rumpali Oskar Matzerath on varsin perinteinen veijarityyppi: hän lopettaa kasvamisensa kolmivuotiaana ja tarkkailee yhteiskuntaa kääpiöperspektiivistä saattaen naurettaviksi kaikki ideologiat.
ellauri247.html on line 259: Smollett’s deep moral energy surfaced in two early verse satires, “Advice: A Satire” (1746) and its sequel, “Reproof: A Satire” (1747); these rather weak poems were printed together in 1748. Smollett’s poetry includes a number of odes and lyrics, but his best poem remains “The Tears of Scotland.” Written in 1746, it celebrates the unwavering independence of the Scots, who had been crushed by English troops at the Battle of Culloden. Not much of an improvement on the rest I'd say.
ellauri247.html on line 308: Samuel Johnson (18 September 1709  – 13 December 1784), often wrongly called Dr Johnson, was an English writer who made lasting contributions as a poet, playwright, essayist, moralist, critic, biographer, editor and lexicographer. He was a devout Anglican, and a committed Tory. The Oxford Dictionary of National Biography calls him "arguably the man using most four letter words in English history".
ellauri247.html on line 323: <William Hogarth (10. marraskuuta 1697 Lontoo – 26. lokakuuta 1764 Lontoo) oli englantilainen taidemaalari ja graafikko, joka tunnetaan erityisesti suurta suosiota saavuttaneista kuvasarjoistaan. Hogarth oli erittäin taitava ja tarkka piirtäjä ja suosi runsaita yksityiskohtia ja groteskeja sävyjä. Hänen tyylinsä oli kova ja realistinen. Hogarth kuvasi kuparipiirrossarjoissaan aikaansa ja ihmishahmoja moralisoiden ja ivaten. Hogarth teki vuosina 1731–1732 ensimmäisen moralistisen piirrossarjansa ’Ilotytön tarina’. Hogarth oli äärimmäisen kansallismielinen eikä koskaan myöntänyt saaneensa vaikutteita ulkomaisilta taiteilijoilta vaikka oli käynyt kahdesti Pariisissa ja tuonut sieltä tuomisixi hyppykupan. Hogarth was born in London to a lower-middle-class family. Hogarth's works are mostly satirical caricatures, sometimes bawdily sexual. Kuvissa se on ilkimyxen näköinen. Sen suurin kyseenalainen ansio oli copyrightin laillistaminen. Stanley Kubrick based the cinematography of his 1975 period drama film, Barry Lyndon, on several Hogarth paintings. Muistan että se oli pitkäpiimäinen, en kyllä muista siitä muuta, koska se oli mun ja Seijan eka yhteinen elokuvaretki. Kubrick on kaiken kaikkiaan aika joutavanpäiväinen.
ellauri248.html on line 144: Paul Rée: Ursprung der moralischen Empfindungen 1877. Eikös tää tule Darwinilta?
ellauri248.html on line 152: 1875 promovierte er „Über den Begriff des Schönen (sittlich Guten) in der Moralphilosophie des Aristoteles“. Sein Versuch, über eine Habilitation in der Wissenschaft Fuß zu fassen, scheiterte 1877.
ellauri248.html on line 154: Schon 1873 hatte er in Basel Friedrich Nietzsche kennengelernt, 1875 entwickelte sich daraus eine Freundschaft. Im Winter 1876/1877 lebte er zusammen mit Nietzsche, Albert Brenner und Malwida von Meysenbug auf deren Einladung in Sorrent, wo sie gemeinsam philosophische Überlegungen anstellten und arbeiteten. In Sorrent entstand Rées Werk Der Ursprung der moralischen Empfindungen ebenso wie Teile von Nietzsches Menschliches, Allzumenschliches, Ausdruck von Nietzsches Abkehr von Wagner und Hinwendung zum „Réealismus“.
ellauri248.html on line 160: Im Ursprung der moralischen Empfindungen unterteilt er alle Handlungen in „egoistische“ und „unegoistische“; die Ersteren seien ursprünglich verdammt worden, weil sie anderen Menschen schadeten, zweitere aber gelobt, weil sie der Gemeinschaft nützen. Der Grund für diese Bewertung sei, so Rée, vergessen worden, so dass man heute Egoismus für an sich schlecht und Selbstlosigkeit für an sich gut halte.
ellauri248.html on line 161: Friedrich Nietzsche übernahm zwar die Methode, kritisierte aber einige Zeit nach dem persönlichen Bruch in seiner Genealogie der Moral die Schlussfolgerungen Rées: Diese seien viel zu simpel und basierten auf einer naiven utilitaristischen Sicht. Haloo Fred, wer is der Naive von euch beiden?
ellauri254.html on line 412: Jokamies (engl. Everyman) on 1400-luvulta peräisin oleva mysteerinäytelmä, allegoristen hahmojen kautta kerrottu moraliteetti sielun pelastuksesta. Englannissa tai mahdollisesti Hollannissa syntynyt tarina pohjautuu suulliseen traditioon, mutta ilmestyi painettuna Englannissa vuonna 1510.
ellauri254.html on line 429: It is based on several medieval mystery plays, including the late 15th-century English morality play Everyman.
ellauri257.html on line 434: Tää on nyt ihan loppupeleistä, jossa kaverit tekee rohkeita ulostuloja. Kun Karolilla oli ase esillä Heniasta tuli koketti. Sitä sanaa ei juuri enää kuule. Keimaileva, nokkava. Naiset ei kai tee sitä enää. Olikohan Karolilla tukka a la coq? Le Coq valmistaa muovipulloissa virolaista kalia ja lyydiläistä kvassia. Niitä sai Berjoskasta Keravalta. Muminpappans ungdomsvän Fredrik blev sinnlig och kärlekshungrig, vilket ej betyder annat än kåt. Underkastelse, det äj ju islam. Röven i vädret västerut på en matta. Jfr också den kristna missionärsställningen där fadern vår är ovanpå och vi övriga sprider låren undertill. Gud min Gud, min enda tillflykt. Vittu mitä potaskaa. Hela min moral bara att äga henne. Inter arma silent cerebra.
ellauri260.html on line 176: Regardless of how, more precisely, animals are to be understood, the person differs from even the most advanced among them by a specific kind of inner self, an inner life, which, ideally, revolves around his pursuit of truth and goodness, and generates person-specific theoretical and moral questions and concerns.
ellauri260.html on line 232: But now let us return to the problem! "Vapauden ongelma", no less! The problem of the hard struggle for life. The first improvement that individuals obtained in this regard was when they came together in social groups, or teams. They now had some protection against both the terrors of nature and the menace of their enemies, other moneky teams. It was religions which first inspired them with a sense of task and duty ; and gradually religion and morality, especially morality in its social aspect, entered into close combination and completed each other.
ellauri262.html on line 454: Personism states that being human does not give one exclusive claim to moral rights.
ellauri262.html on line 471: An acknowledgement of morality.
ellauri262.html on line 473: The Numinous as guardian of the morality.
ellauri262.html on line 504: The Holiness of God is something more and other than moral perfection. He is Numinous! Danger do not touch!
ellauri262.html on line 507: Don’t shift blame for human behavior to the Creator. It's enough to blame his own behavior on him. While it is not possible to follow the moral law perfectly, "the ultimate problem must not be used as one more means of evasion". You could be as pious as the early Christians but many don’t even try.
ellauri262.html on line 521: He says though, assuming that their selfhood is not an illusion, animals cannot be considered in and of themselves. "Man is to be understood only in his relation to God. The beasts are to be understood only in their relation to man and, through man, to God." Fucking humanist. Lewis says that Christians hesitate to suppose animal immorality for two reasons: 1) it would obscure the spiritual difference between beast and man and 2) it would be a clumsy assertion of Divine goodness. Wow this guy is a hypocrite.
ellauri263.html on line 377: At a time when Israelis rarely seek out Palestinian viewpoints in real life, much less on TV, this may explain why Fauda’s creators initially struggled to find a domestic outlet for the series. (LOL!) It portrays the infiltrator unit, whose members (an all-male panel, except for one token woman for the boys to drool about) kill, torture, assault and violently threaten Palestinians in a manner that jars with any claims of moral superiority. And this second series contains more narrative mirroring. We see each side struggle with unity and discipline over revenge and going rogue, with causes taking precedence over family relationships, lured into a violence that creates its own momentum. Both sides are compromised, manipulative and varying degrees of unhinged.
ellauri263.html on line 389: Claims by Raz that writing the series was his real therapy, after suffering with PTSD, help locate Fauda in an Israeli genre dubbed “shooting and crying” – laments over the effect of wars on the morality and sanity of Israelis fighting them. But Fauda is different. Let’s call it “viewing while cursing”, into which category we can also place the US hit series Homeland Security.
ellauri263.html on line 603: Paloittelumurhaaja Pönkä olis halunnut tilata vankilaan Voltista tai Foodoralta palapaistia. Hovioikeus ei ottanut anomusta kuuleviin korviinsa.
ellauri264.html on line 183: According to an oral-anal tradition, as explained by the Imrei Noam, the olives from the branch
ellauri266.html on line 486: Pierre Boulle considère son roman comme n´étant pas de la science-fiction. Pour lui, ses « singes ne sont pas des monstres, ils ressemblent aux hommes comme des frères ». La science-fiction n´est qu´un prétexte pour aborder d´autres thématiques comme les relations entre les hommes et les singes. La sophistication, qui est pourtant inhérente au genre, est en effet peu présente dans le récit. Rod Serling créateur de la série télévisée de science-fiction La Quatrième dimension (1959-1964) et premier adaptateur du roman pour le cinéma confirme en 1972 que Boulle « n´a pas la dextérité d´un écrivain de science-fiction ». Serling écrit que le livre de Boulle est « une longue allégorie sur la morale plus qu’un monument de science-fiction. Cependant, il contient dans sa structure une phénoménale idée de science-fiction ».
ellauri269.html on line 212: Boralus: Kul Tirasin pääkaupunki saaren suurimmalta alueella Tiragarde Soundissa.
ellauri269.html on line 781: Moshe Rosenberg is Rav of Congregation Etz Chaim of Kew Gardens Hills and teaches at the SAR Academy, where he integrates Tech and Torah. His book is Morality for Muggles: Ethics in the Bible and the World of Harry Potter (Ktav, 2011).
ellauri270.html on line 558: In Vietnam 1969, his troops were demoralized and in poor condition, racked with rampant drug use and disciplinary problems as well as a lack of support from home. During his time in Vietnam, Schwarzkopf acquired his well-known short temper.
ellauri270.html on line 599: Frankism was a heretical Sabbatean Jewish religious movement of the 18th and 19th centuries, centered on the leadership of the Jewish Messiah claimant Jacob Frank, who lived from 1726 to 1791. Frank rejected religious norms and said that his followers were obligated to transgress as many moral boundaries as possible. At its height it claimed perhaps 50,000 followers, primarily Jews living in Poland, as well as in Central and Eastern Europe.
ellauri272.html on line 338: James LaRue, OIF's director, told The Huffington Post that the Bible pops up regularly on the organization's annual challenged books list, but that it has never before breached the top 10. Secular activists want to point out there is a double standard in the Bible, as the Bible is a book filled with morally questionable actions.
ellauri274.html on line 57: Laureenska syyttää venäläisiä koulunkäyneitä talousliberaaleja "moraalisesta kuuroudesta", kun ne vaan oljentelevat diktaattori Putinin suojissa sensijaan että rynnistäisivät barrikaadeille puolustamaan länsiblokin etuja. Laureenska, mukamoralistinen kuurosokea, ei muka huomaa ize ollenkaan kenenkä asialla se on juoxemassa, kasvattamassa länkkärien hiilijalanjälkeä ja avustamassa fossiilisten polttoaineiden tuhopolttoa yhteen hiileen puhalluxella. Ei tää ole mikään ideologinen kamppailu vaan tavanomaista räkytystä reviirien rajoilla. (Tai nojaa, ideologiatkin on vaan tätä samaa materiaalipulaa, sanois Marx-veljexet.)
ellauri275.html on line 73: Chavchavadze founded the realistic moral novel in Georgia, wrote short stories and poems, including The Hermit, Is Man Human? (1859), Mother and son (1860), Kako the robber (1860) and Otar´s widow (1887). Lähde
ellauri276.html on line 886: Johan Olof Wallin (15. lokakuuta 1779 Stora Tuna, Taalainmaa − 30. kesäkuuta 1839 Tukholma) oli ruotsalainen luterilainen arkkipiispa ja runoilija. Wallin tunnetaan ennen muuta vitsirunoilijana ja vitsikirjan tekijänä. Vuodesta 1807 vuoteen 1817 hän johti Ruotsin vitsikirjan uudistusta. Kun uusi vitsikirja valmistui 1818, siinä oli 286 virttä, jotka hän oli kirjoittanut, kääntänyt tai muokannut. Vitsikirja tunnetaankin ”Wallinin vitsikirjana” ja sitä pidettiin ilmestyttyään hienoimpana luterilaisena vitsikirjana ja kristikunnan parhaana vitsikirjana. Wallinin vitsikirjan koraalikirja ilmestyi 1820, ja sen laati Johann Christian Friedrich Hæffner (Svensk Choralbok, ns. Haeffnerin koraalikirja)
ellauri276.html on line 1014: Right tooraleye, tooraleye tooralaleyeday. Oikea tooraleye, tooraleye tooralaleyeday.
ellauri276.html on line 1026: Right tooraleye, tooraleye tooralaleyeday, Oikea tooraleye, tooraleye tooralaleyeday,
ellauri276.html on line 1027: Right tooraleye, tooraleye tooralaleyeday. oikea tooraleye, tooraleye tooralaleyeday.
ellauri276.html on line 1029: Right tooraleye, tooraleye tooralaleyeday. Right tooraleye, tooraleye tooralaleyeday.
ellauri277.html on line 259: In 1926 and 1927, respectively, Gibran published Sand and Foam in English (Donovan!). Sand and Foam is decorated with Gibran’s drawings, and the aphorisms are separated by floral dingbats also drawn by Gibran. Most critics did not like the book, but, like all of his English works (except the flop Twenty Drawings), it has remained in print since its publication.
ellauri277.html on line 267: Gibran has generally been dismissed as sentimental and mawkishly [imelän] mystical. Nevertheless, his works are widely read and are regarded as serious literature by people who do not often read such literature. The unconventional beauty of his language and the moral earnestness of his ideas allow him to speak to a broad audience as only a handful of other twentieth-century American poets have. The sad fact is that a large majority of these monkeys are sentimental and mawkishly mystical.
ellauri277.html on line 277: Тhe article discusses the role of religious values in the context of spiritual safety of society. The value content of the concept of spiritual security is substantiated. It is proved that the system of spiritual values and moral norms is one of the important conditions for ensuring the spiritual security of society. The basic principles of providing spiritual security and suggested of definition the relevant concepts.
ellauri278.html on line 494: Venäläisten konepislari PD-34 on rakenteeltaan lähes suora kopio saksalaisesta MP 28 -konepistoolista. Palveluskäyttöön ase tuli ensimmäistä kertaa vuonna 1935. Aseen myöhempi malli PPD-34/38 sisälsi lipasratkaisuaan lukuun ottamatta vain vähäisiä muutoksia alkuperäiseen. Se varustettiin Suomi-konepistoolin rumpulippaan lähes suoralla kopiolla, johon aseen Suomi-konepistoolista poikkeavan tukkiratkaisun vuoksi jouduttiin lisäämään "syöttökaula". PPD-34- ja PPD-34/38-malleja valmistettiin yhteensä 4 174 kappaletta vuosina 1934–1939.
ellauri279.html on line 378: V. G. Rasputin uskoi, että Solženitsyn oli "sekä kirjallisuudessa että julkisessa elämässä ... yksi voimakkaimmista hahmoista koko Venäjän historiassa", "suuri moralisti, oikeudenmukainen mies, lahjakkuus".
ellauri281.html on line 493: Venäläisten konepislari PD-34 on rakenteeltaan lähes suora kopio saksalaisesta MP 28 -konepistoolista. Palveluskäyttöön ase tuli ensimmäistä kertaa vuonna 1935. Aseen myöhempi malli PPD-34/38 sisälsi lipasratkaisuaan lukuun ottamatta vain vähäisiä muutoksia alkuperäiseen. Se varustettiin Suomi-konepistoolin rumpulippaan lähes suoralla kopiolla, johon aseen Suomi-konepistoolista poikkeavan tukkiratkaisun vuoksi jouduttiin lisäämään "syöttökaula". PPD-34- ja PPD-34/38-malleja valmistettiin yhteensä 4 174 kappaletta vuosina 1934–1939.
ellauri282.html on line 67:

Veljexet moralisoivat kuin iljexet

ellauri282.html on line 165: Im Februar 2019 machte seine ex-Heiligkeit die „Lockerung der Moral“ im Zuge der 68er-Bewegung für den sexuellen Missbrauch in der katholischen Kirche mitverantwortlich. Er betrachtete die Leugnung der Objektivität durch den Relativismus und insbesondere die Leugnung moralischer Wahrheiten als das zentrale Problem des 21. Jahrhunderts. Wegen seines Umgangs mit hübschen Fällen sexuellen Missbrauchs in der römisch-katholischen Kirche war Benedikt XVI. umstritten, obwohl er strenge Regeln für den sexuellen Umgang mit den Tätern einführte. Baijerilainen emeritusprofessori Ratzinger lähti eläkkeelle paavinta 85-vuotiaana 2012. Emerituspäivät päättyivät 93-vuotiaana 2020 kasvoruusuisena.
ellauri282.html on line 639: The Everlasting Mercy on runo John Masefieldiltä, ​​Ison-Britannian toiseksi pisimpään toimineelta runoilijavoittajalta. Se julkaistiin vuonna 1911, ja sen tyyli on synnistä kristinuskoon kääntyneen miehen tunnustus. Teos, joka teki Masefieldin ensimmäisenä tunnetuksi, järkytti 1900-luvun alun brittiläisiä tunteita suoralla, rehellisellä ja siksi usein ankaralla kielenkäytöllä, kun päähenkilön väkivaltaisen, juopuneen naispuolisen eipäskuin naistenmiehen Saul Kanen elämää on kuvattu yksityiskohtaisesti. Viisu on halpahintaista melodraamaa, Netflix-tasoa.
ellauri283.html on line 168: Kant, "suuri Königsbergin kiinalainen", palaa vanhan moralistin Jee-suxen ennakkoluuloihin kategorisella imperatiivillaan, jonka dialektinen pohja on pelkkä pyllyverho.
ellauri285.html on line 130: Moralismi on apinan merkitysaisti. Kun jokin menee pieleen ezitään syntipukkia.
ellauri285.html on line 219: For instance, according to Jackson’s (1991) consequentialism, one ought to maximize expected moral utility.
ellauri285.html on line 236: In contemporary moral philosophy, motivational internalism (or moral internalism) is the view that moral convictions (which are not necessarily beliefs, but feelings of moral approval or disapproval) are intrinsically motivating. Niitä on ihan pakko totella tai on sekopää, tai vaikka olisikin.
ellauri285.html on line 238: The motivational externalist (or moral externalist) claims that there is no necessary internal connection between moral convictions and moral motives. Olen selkeästi externalisti. Motiivit tulee matelijanaivoista, muu on seliseliä. Internalismi on aivan pelleä. Eikä Suzy voinut tietää että pallo oli punainen, jos kerta se ei ollut. Tieto on tosi uskomus. Perusteista kiistelee vain idealistit. Ei vittu pörriäisten pesä tiedä tietävänsä ylipäänsä, ja mixi pitäisikään. Nää jenkkisälät on täyttä solipsismiä.
ellauri285.html on line 309: Scheffler huomauttaa, että jos huomaisimme, että maailma loppuu kuolemamme jälkeen (tai että tulee olemaan ei enää lapsia), tuntisimme oikeutetusti demoralisoituneemme – monet asiat, joita teemme, menettäisivät tärkeän osan heidän pointtiaan. Tämä ei kuitenkaan estä meitä käyttämästä korzuja, kannustamasta korkoa korolle kasvua ja kasvattamasta hiilijalanjälkeä. Meidän jälkeemme vedenpaisumus.
ellauri285.html on line 688: Régis Debray s’intéresse au problème du religieux et de la croyance au sein du groupe social. Son postulat de départ est : il n’y a pas de société sans transcendance, qui fonctionne là comme un phéromone. De même qu’un État laïc a ses obligations morales, les athées ont des valeurs sacrées. Pour lui, cette transcendance est nécessaire à la cohésion sociale. L’Union soviétique avait Lénine, les États-Unis d´Amérique ont George Washington et les pères fondateurs, la Constitution. Il y en avait aussi autrefois en France avec les héros mythiques de la République, comme Danton ou Leclerc.
ellauri285.html on line 788: Marcial Francisco Losada was born in 1939 in Chile.[citation needed] He received a Ph.D. in organizational psychology from the University of Michigan. After finishing his doctoral work, Losada served as a Center for Advanced Research (CFAR) in Ann Arbor, Michigan.[when?][citation needed] In his career, Losada developed a nonlinear dynamics model, the meta learning model, to show dynamical patterns achieved by high, medium and low performing teams, where performance was evaluated based on profitability, customer satisfaction, and 360-degree feedback.[citation needed]. In pursuing these goals, he founded and served as executive director of Losada Line Consulting, which had presented past workshops and seminars at companies including Apple, Boeing, EDS, GM, and Merck, and foundations including the Kellogg and Mellon Foundations, with high performance team-building contracts at BCI, Banchile, BHP-Billiton, Codelco, and Telefónica [better source needed].
ellauri288.html on line 71: ”Historierna om hans tvivelaktiga affärsmetoder är många. De handlar om riggade auktioner, falska upplagesiffror och andra fakta i syfte att höja förskotten till hans författare. Men också en vilja att bryta mot god affärsmoral.”
ellauri288.html on line 296:

In their own words, in 2005, they intended to "remain a newspaper rooted in a Christian tradition and to be a source of contemplation and inspiration for everyone, churchgoer or not, who feels a need for moral and spiritual orientation."

ellauri294.html on line 697: Varhainen uskonnollinen ilmaisu Chautauquassa oli yleensä yleisluonteista, verrattavissa myöhempään Moral Re-Armament -liikkeeseen. 1900-luvun ensimmäisellä puoliskolla fundamentalismista pidettiin yhä enemmän Chautauquan saarnoja ja luentoja. Mutta Chautauquajen suuri määrä sekä keskusvallan puuttuminen tarkoitti sitä, että uskonnolliset mallit vaihtelivat suuresti heidän välillään. Jotkut olivat niin uskonnollisesti suuntautuneita, että ne olivat lähinnä kirkon leirejä, kun taas maallisempi Chautauquas muistutti kesäkoulua ja kilpaili vaudevillen kanssa teattereissa ja sirkustelttaesityksessä eläinnäytteillään ja trapetsillaan akrobaatit.
ellauri299.html on line 415: Descartes suggested that Hobbes was more accomplished in moral philosophy than elsewhere, but also that he had wicked views there (Descartes 1643, 3.230-1). Descartes also worried that Hobbes was "aiming to make his reputation at my expense, and by devious means" (Descartes 1641b, 100).
ellauri301.html on line 200: Ezellasta on Hämeen Koskella Päijät-Hämeessä Lahti-Tampere tien varressa. Aamusella herätessä Länsi-Käpylässä kuuluu Pasilan ratapihalta ankeaa raiteiden kalketta kun junat ajavat vaihteiden ylize. Särkee selkää, kylkeä ja nyt myös poskihammasta. On sadepäivä toukokuun loppupuolella elämän loppusuoralla.
ellauri301.html on line 230: Khoekhoen (singular Khoekhoe) (or Khoikhoi in the former orthography; formerly also Hottentots) are the traditionally nomadic pastoralist indigenous population of southwestern Africa. They are often grouped with the hunter-gatherer San (literally "Foragers") peoples. The designation "Khoekhoe" is actually a kare or praise address, not an ethnic endonym, but it has been used in the literature as an ethnic term for Khoe-speaking peoples of Southern Africa, particularly pastoralist groups, such as the !Ora, !Gona, Nama, Xiri and ǂNūkhoe nations. Noi huutomerkit ym ovat naxautusäänteitä, joita meille opetti svartskalle kielitieteen assari, musta Lumikki. Nyt sekin saattaa olla vitskalle pikemminkin.
ellauri301.html on line 236: Circumstantial evidence supports the theory that at the time of the Dutch arrival, the girl was living with her uncle Autshumato (also known as Harry by the Dutch), the circumstantial evidence being that she showed consistent hostility to the !Uriǁ’aekua and, by association, to her own mother, who lived with them. In contrast Krotoa´s fate and fortunes were closely aligned to those of her uncle Autshumato and to his clan known as the !Uriǁ´aeǀona. The ǃUriǁ´aeǀona (rendered in Dutch as "Goringhaicona") people who were sedentary, non-pastoral hunter-gatherers are believed to be one of the first clans to make acquaintance with the Dutch people. Prior to the Dutch´s arrival Autshumato served as a postal agent for passing ships of a number of countries. If the theory of !Oroǀõas having lived with her uncle is true, then her early service to the VOC may not have been as violent a transition as it was made out to be.
ellauri301.html on line 240: She returned to the mainland on 30 September 1668 with her three children. Suffering from alcoholism, she left the Castle in the settlement to be with her family in their kraals. In February 1669 she was imprisoned unjustly for immoral behavior at the Castle and then banished to Robben Island. This was likely the result of the strict anti-alcohol laws the VOC had passed to govern the local population after they introduced higher proof European liquors. One of Van Riebeeck´s nieces, Elizabeth Van Opdorp, adopted Krotoa´s children after she was banished. She returned to the mainland on many occasions, only to find herself once more banished to Robben Island. In May 1673 she was allowed to baptise a child on the mainland. Three of her children survived. She died on 29 July 1674 in the Cape and was buried on 30 September 1674 in the Castle in the Fort. However, roughly a hundred years later, her bones were removed to an unmarked grave.
ellauri302.html on line 64: Yet the essentially (though not conventionally) moral earnestness of both Shaw and Ash brings the circles of their themes in a sense tangent to each other. neither falls prey to that sentimentalization of the prostitute which Dumas helped so much to effect and which Augier strove to combat, nor the delusion of the conservative, conventional horror before an institution for the perpetuation of which conservatism and conventionalism are much to blame. Its all just business as usual. Pecunia non olet.
ellauri302.html on line 566: Jumala voi olla suuri tunari tai paskiainen, kun ei selviä teodikeasta, mutta vielä vähemmän Singer sietää gumanisteja. Gitler esimerkixi oli 1 suuri humanisti. On Gud är ingen värd, hamnar vi med Gitlers sätt att resonera! Så hade alla ondskefulla mördare resonerat under tidernas lopp når de ställde och människans vilja i centrum av universum. Vill jag stå på deras sida? Gitler med nazisterna som beordrade judarna att gräva sina egna gravar? Kunde inte göra ens denna lilla service för dem? Varför grävde de inte sina egna gravar istället? Gumanismen gjorde människan till alltings mått. Så vad hade detta att säga om gumanismen? Undermåttig idé, i ett ord. Människorna måste utvecklas, göra framsteg - inte teknologiskt utan moraliskt - för vad tjänade de annars för syfte? Å andra sidan, varför behöver dom tjäna något syfte alls? Men varför måste då den ena individen lida medan den andra frossade i det bästa som framstegen kunde erbjuda? Är dom kanske vinnare och de andra förlorare i Darwins olympiad? Var inte själva framstegen ett resultat av oräkneliga våldshandlingar? Var inte den franska revolutionen en målstolpe i människans framsteg? Var inte västens oräkneliga krig flera sådana? Och var vi inte glada över den franska revolutionen och dess giljotiner? Tycker vi inte om kärnvapen och Coca Cola? Vilka var gumanismens hjältar? Korpraler, andra militära ledare. Var inte också Stalin en produkt av den sortens to gumanism som satte människans vilja i centrum for all mänsklig strävan? All Stalin gjorde antogs vara för mänsklighetens bästa. Dito med Joshuas tiotusentals lik- och förskinnshögar. Nej förlåt, de var ju Guds påbud, helt annan sak.
ellauri309.html on line 515: Hoover and Sullivan considered King “the most dangerous Negro of the future in this nation”. Armed with salacious archival material from a recent FBI documents release, Garrow has reported about the iconic civil rights leader’s sexual misconduct, ranging from numerous extramarital affairs and solicitation of prostitutes to the allegation that he was present during the violent rape of a Maryland churchgoer. Garrow insists that a fundamental reconsideration of King's reputation is imminent. He describes how King and a handful of Southern Christian Leadership Conference (SCLC) officials checked into Washington DC’s Willard hotel along with “several women ‘parishioners’”. The group met in his room and discussed which women among the parishioners would be suitable for natural and unnatural sex acts, meaning anal and oral, genital being natural. The alleged rapist was Reverend Logan Kearse, a Baptist minister from Baltimore. Reportedly, "Mike" King just stood by with erect cock in hand overseeing the action, like another Kim Yung Il.
ellauri309.html on line 964: Alice Sophie Schwarzer (* 3. Dezember 1942 in Wuppertal) ist eine deutsche Journalistin und Publizistin. Sie ist Gründerin und Herausgeberin der Frauenzeitschrift Emma und eine bekannte Feministin. In einem Beitrag für die Frankfurter Allgemeine Zeitung verteidigte Schwarzer 2008 die Weigerung der maoistischen Militärjunta Myanmars, nach dem Zyklon Nargis westliche Hilfe ins Land zu lassen, mit dem Hinweis u. a. auf die angebliche humanitäre Hilfe der USA 1968 für Kambodscha, deren „Reisbomber“ Bomben transportierten, sowie auf die Doppelmoral der Medien. In Bezug auf das Manifest für Frieden von Februar 2023, dessen Mitinitiatorin Schwarzer war und das sich gegen Waffenlieferungen an die Ukraine und für Verhandlungen ausspricht, schrieb Jan Feddersen in der TAZ, Schwarzer enthülle sich damit als „Antifeministin“, denn wenn es in dem Manifest heiße, „Frauen wurden vergewaltigt“, spreche „es nicht über die Täter, auch nicht Putin“. Demnach befremde Schwarzers stets gleiche Kritik an der Pornografie gerade junge Frauen zunehmend. Einige Standpunkte des klassischen 1970er-Jahre-Feminismus – wie etwa die Ablehnung von Pornografie – hält Roche für überholt und vertritt einen sex-positiven Feminismus. Als sie 1998 in Bascha Mikas Kritischer Biografie (siehe #Literatur) als bisexuell beschrieben wurde, lehnte sie jeglichen Kommentar mit dem Hinweis auf ihre Privat- und Intimsphäre ab. Ein FAZ-Artikel schrieb 2010, sie zeige sich in Köln öffentlich mit ihrer Partnerin. Ach was!
ellauri310.html on line 140: patsaalta. Rakennustyöntekijät peittivät reiän sementillä ja soralla, ja Money Bin
ellauri313.html on line 84: Tuukka Pietarinen on kuorinut ilmaisunsa kirkkaimpaan ytimeen, minimalistiseen ja tarkkaan. Aikaa ei ole. Rinnakkaistodellisuudessa outo kansa elää elämää, jossa kaikki katoaa ja korvautuu, mikä on poissa, on olemassa jossain muualla. Lukija ilahtuu aina uudesta koukusta, syvien ja mystisten tapahtumien omalaatuisesta keveydestä. Väkivaltaisetkaan kuvat eivät ole tuomitsevia vaan toteavia. Teos luo rauhallisen tilan ajatuskokeille, jotka kieli mahdollistaa. "Samaan aikaa toinen kulkee rantaviivaa kunnes maata tai vettä ei ole, kunnes rantaviiva on. Hän etenee kuin nuorallatanssija tasapainottaen pitkällä kepillä jokaista askeltaan: aivan kuin pelkäisi, että tyhjään voi pudota.”
ellauri315.html on line 330: Illalla 13. huhtikuuta alkoi Vapaaehtoisarmeijan pakkomarssi sanoakseen demoralisoituneen vapaaehtoisarmeijan, välttäen suuria punaisia joukkoja. Denikin jätti 211 vakavasti haavoittunutta lääkäreiden ja sairaanhoitajien kanssa Elizavetinskaiaan, Diad'kovskaiaan ja Il'inskaiaan. Toukokuun alussa armeija oli päässyt takaisin Donin rajalle. Kenezin mukaan "Jäämarssi oli päättynyt. Armeijalla, joka oli aloittanut marssin neljällä tuhannella sotilaalla, oli kampanjan lopussa viisi tuhatta. Mutta marssin suurin saavutus oli yksinkertaisesti selviytyminen."
ellauri315.html on line 344: Valkoisten vetäytymistä mutkistivat lukuisat kapinat kaupungeissa, joissa heidän piti kulkea, ja partisaanijoukkojen hyökkäykset, ja sitä pahensi entisestään Siperian raikas mutta ankara pakkasää. Tappiosarjan jälkeen valkoiset joukot olivat demoralisoituneessa tilassa, keskitetty tarjoilu halvaantui, täydennystä ei saatu ja kurinpito putosi dramaattisesti.
ellauri321.html on line 168: So he who would wish to see America in its proper light, and have a true idea of its feeble beginnings and barbarous rudiments, must visit our extended line of frontiers where the last settlers dwell, and where he may see the first labours of settlement, the mode of clearing the earth, in all their different appearances; where men are wholly left dependent on their native tempers, and on the spur of uncertain industry, which often fails when not sanctified by the efficacy of a few moral rules. There, remote from the power of example, and check of shame, many families exhibit the most hideous parts of our society. They are a kind of forlorn hope, preceding by ten or twelve years the most respectable army of veterans which come after them. In that space, prosperity will polish some, vice and the law will drive off the rest, who uniting again with others like themselves will recede still farther; making room for more industrious people, who will finish their improvements, convert the loghouse into a convenient habitation, and rejoicing that the first heavy labours are finished, will change in a few years that hitherto barbarous country into a fine fertile, well regulated district. Such is our progress, such is the march of the Europeans toward the interior parts of this continent. In all societies there are off-casts; this impure part serves as our precursors or pioneers; my father himself was one of that class, but he came upon honest principles, and was therefore one of the few who held fast; by good conduct and temperance, he transmitted to me his fair inheritance, when not above one in fourteen of his contemporaries had the same good fortune.
ellauri322.html on line 93: In contemplating the whole of this subject, I extend my views into the department of commerce. In all my publications, where the matter would admit, I have been an advocate for commerce, because I am a friend to its effects. It is a pacific system, operating to cordialise mankind, by rendering nations, as well as individuals, useful to each other. As to the mere theoretical reformation, I have never preached it up. The most effectual process is that of improving the condition of man by means of his interest; and it is on this ground that I take my stand. If commerce were permitted to act to the universal extent it is capable, it would extirpate the system of war, and produce a revolution in the uncivilised state of governments. The invention of commerce has arisen since those governments began, and is the greatest approach towards universal civilisation that has yet been made by any means not immediately flowing from moral principles. Whatever has a tendency to promote the civil intercourse of nations by an exchange of benefits, is a subject as worthy of philosophy as of politics.
ellauri322.html on line 102: Why is it that scarcely any are executed but the poor? The fact is a proof, among other things, of a wretchedness in their condition. Bred up without morals, and cast upon the world without a prospect, they are the exposed sacrifice of vice and legal barbarity. Uuhahhaa, älä jaxa Paine!
ellauri322.html on line 106: At an early period⁠—little more than sixteen years of age, raw and adventurous, and heated with the false heroism of a master who had served in a man-of-war⁠—I began the carver of my own fortune, and entered on board the Terrible Privateer, Captain Death. From this adventure I was happily prevented by the affectionate and moral remonstrance of a good father, who, from his own habits of life, being of the Quaker profession, must begin to look upon me as lost.
ellauri322.html on line 248: The publisher of Mary Wollstonecraft's " Thoughts on the Education of Daughters " was the same Joseph Johnson who in 1785 was the publisher of Oowper's " Task." With her little story written and a little money saved, the resolve to live by her pen could now be carried out. Mary Vollstonecraft, therefore, parted from her friends at Bristol, went to London, saw her publisher, and frankly told him her determination. He met her with fatherly kindness, and received her as a guest in his house while she was making her arrangements. At Michaelmas, 1787, she settled in a house in George Street, on the Surrey side of Blackfriars Bridge. There she produced a little book for children, of " Original Stories from Real Life," and earned by drudgery for Joseph Johnson. She translated, she abridged, she made a volume of Selections, and she wrote for an " Analytical Review," which Mr. Johnson founded in the middle of the year 1788. Among the books translated by her was Necker " On the Importance of Religious Opinions." Among the books abridged by her was S:dzmann's " Elements of Morality."
ellauri322.html on line 394: Vähän harmitti lähteä Göteborgista matkustamatta pitemmälle Ruotsiin, mutta silti näyttää siltä, ​​että se on romanttinen maa, jossa on vähän asutusta, ja nämä köyhyydessä kamppailevat asukkaat. Norjan talonpoikaisväestö, enimmäkseen itsenäinen, on karkea määrätynlaisella suoralla tavalla; mutta Ruotsin renderöity kurjuus on jossain määrin kohteliaisuuden peitossa joka, vaikka se voi joskus lähestyä vilpillisyyttä, vaikuttaa enemmän murretulta selältä jota kurjuus pikemminkin pehmentää kuin alentaa.
ellauri325.html on line 554: Helanen sai syytteen vuonna 1948 ja 5.5.1950 Korkeimmalta oikeudelta kuuden vuoden kuritushuonetuomion maanpetoksellisesta toiminnasta avustettuaan Saksan hyväksi vakoillutta tanskalaista insinööriä Thoralf Kyrreä Moskovan välirauhan aikana lokakuussa 1944. Tasavallan presidentti JK Paasikivi armahti laupiaasti Helasen 3.3.1951. Sitä edelsi marraskuussa 1950 presidentille lähetetty Helasen armahdusanomusta puoltava kirjelmä, jossa oli allekirjoittajina "useita tunnettuja kansalaisia." Joukko huolestuneita perheenisiä. (Lähde: Pesonen, Niilo: Voi voitettuja, s. 124-140. Tammi, 1992. ISBN 951-31-0070-7.)
ellauri325.html on line 753: Todella lahjakas matemaatikko Pekka Myberg ei kanslerins sietänyt rehtori Edwin Linkomiestä joka olikin täydellinen ääliö. Helsingin yliopiston yleisen etnologian ylimääräinen professori Aarne Koskinen (1915 - 1982) oli kansainvälisesti tunnettu Polynesian tutkija. Tyynenmeren asukkaat kunnioittivat hänen elämäntyötään antamalla hänelle samoalaisen päällikön arvonimen Tui Finilani. Saara Lilja (19. heinäkuuta 1923 Helsinki – 6. huhtikuuta 2003) oli suomalainen klassillisen filologian ja antiikin kirjallisuuden tutkija ja Edwin Linkomiehen ehdokas. Siitä ei tullut kuin dosentti, no loppusuoralla se pääsi apulaisexi. Masa vanha juonittelija halusi istua tuleen Aarnen housuilla, vaikka Saara Liljan peppu oli sievempi. Ujo Matti 6 oli yhtä yxin yxinäinen kuin toinen henxelien paukuttelija, Paavo Haavikko.
ellauri326.html on line 180: Huolimatta romaanin geopoliittisesta ankkuroinnista toista maailmansotaa edeltävään aikakauteen, Karel Capekin viesti on edelleen ajankohtainen. Salamanterien sota ei ole moralisoiva romaani. Ei koskaan kirjoiteta tai ehdoteta: "tämä odottaa sinua", vaan tulemme ulos huutaen naurusta, vaikka silmämme pyörivät päässämme! Se on romaani, jossa fantasia, fantasia ja huumori hierovat harteillaan kauhua ja poliittisia uutisia.
ellauri332.html on line 413: Hawthorne's moral seriousness gets lost in a sea of slush.
ellauri332.html on line 446: stolze Hester souverän die Doppelmoral der puritanischen Gesinnung bloß.
ellauri333.html on line 61: Given Ashoka's particularly moral definition of "Dharma" it is possible that he simply wants to say that buddhist virtue and piety now exist from the Mediterranean to the south of India. An expansion of Buddhism to the West is unconfirmed historically. Valehteli raukka nälissään. The edicts put forward moral rules which are extremely short, aphoristic expressions, the subjects being discussed, the vocabulary itself, are all hardly worth an elephant turd. Ashoka used the expression Dhaṃma Lipi (Prakrit in the Brahmi script: 𑀥𑀁𑀫𑀮𑀺𑀧𑀺, "Inscriptions of the Dharma") to describe his own Edicts. According to the edicts, the extent of Buddhist proselytism during this period reached as far as the Mediterranean, and many Buddhist monuments were created.
ellauri333.html on line 81: These inscriptions proclaim Ashoka's adherence to the Buddhist philosophy. The inscriptions show his efforts to develop the Buddhist dhamma throughout his kingdom. Although Buddhism as well as Gautama Buddha are mentioned, the edicts focus on social and moral precepts rather than specific religious practices or the philosophical dimension of Buddhism. These were located in public places and were meant for people to read.
ellauri333.html on line 130: The king confesses that the Kalinga war was the turningpoint in his religious career, and that his grief at the enormous loss of human life made him repent of his conquest and aspire henceforth to the conquest by moraliity. Before, he had been known as Chandasoka (i. e. the fierce Asoka) on account of his evil deeds; afterwards he became known as Dharmasoka (i.e. the pious Asoka) on account of his virtuous deeds.
ellauri333.html on line 132: 'The following occurred to me: I shall issue proclamations on morality, shall order instruction in morality. Hearing this, men will conform, will be elevated, and will progress considerably by the promotion of morality.'
ellauri333.html on line 140: Hyvä Asoka, turvan kiinnipito voittaa 'sananvapauden' 6-0. Moreover, Devanampriya speaks thus : Obedience must be rendered to mother and father, likewise to elders ; compassion must be shown towards animals ; the truth must be spoken: these same moral virtues (dharma-guna) must be practised. In the same way the pupil must show reverence to the master, and one must behave in a suitable manner towards relatives. This is an ancient rule, and this conduces to long life. Thus one must act.
ellauri333.html on line 151: In the ninth rock-edict he condemns many and various vulgar ("offensive" at Shahbazgarfil) and useless ceremonies which women are practising during illness, at the marriage of a son or a daughter, at the birth of a son, and when setting out on a journey and recommends in their stead the practice of morality.
ellauri333.html on line 153: Secondly, in the first rock-edict, section B, he directly prohibits the killing of animals at sacrifices. At the end of the same edict, however, he rather naively confesses that he had not yet been able to carry out fully the 1 abstention from killing animals' which formed part of his moral code, and that three animals were still being killed daily in his kitchen; but he promises that even this slaughter would be discontinued in future. Samansuuntaisia hiilijalanjälkilupauxia tekevät kaikki kauppiaat tänä päivänä.
ellauri333.html on line 156: (G) But now, when this rescript on morality is written, only three animals are being killed (daily) for the sake of curry, (viz.) two peacocks (and) one deer, (but) even this deer not regularly,
ellauri333.html on line 162: Noble deeds of morality and the practice of morality consist in this, that compassion, liberality, truthfulness, purity, gentleness, and goodness, will thus be promoted among men ' ; while the pillaredict II (B, C) says : — ' What does morality include ? few sins, many virtuous deeds, compassion, liberality, truthfulness, purity.
ellauri333.html on line 167: Devanampriya desires towards all beings abstention from hurting, self-control, impartiality in violence. He requests his descendants that they ' should not think that a fresh conquest ought to be made, that if a conquest does please them they should take pleasure in mercy and light punishments, and that they should regard the conquest by morality as the only conquest.' (section X).
ellauri335.html on line 491:
ellauri336.html on line 388: Shouldn’t a married woman retain her “alluring” hair to continue to be alluring to her husband? Surely it’s the moral responsibility of men to suppress any lust for married women.
ellauri336.html on line 588: "The darkest places in hell are reserved for those who maintain their neutrality in times of moral crisis."~Dante— Farzan Tufail
ellauri340.html on line 545: Varhaisessa näytelmässä nimeltä Kaspar Handke kertoo löyhästi tarinan, joka perustuu Kaspar Hauserin, vankityrmässä kasvaneen pojan, historialliseen tapaukseen. Näytelmä esittelee Kasparin samanlaisessa aistien puutteessa, mutta sen sijaan hän altistuu nyky-yhteiskunnan melulle: joukkomedian moralismin pommitukselle, hygieenisille neuvoille ja tottelemiskäskyille. Samaa kohtaloa peläten Handke on viimeisen kahden vuosikymmenen aikana samalla tavalla vastustanut ulkoisia näkökulmia ja aistihavaintoja, jotka saattavat olla ristiriidassa hänen välittömimpien kokemustensa ja tietonsa kanssa. Mutta luottaen vain omiin lauseisiinsa, hän on muuttanut vastustuksensa nykymaailmaa kohtaan paljon rumammaksi.
ellauri340.html on line 641: Päinvastoin kuin Peter Handske, Janne kolumneissaan nimesi avoimesti syyllisexi serbit ja kutsui heidän toimintaansa Bosniassa aggressioksi ja kansanmurhaksi. Baudrillard piti Yhdysvaltain johtamaa Persianlahden sotaa "ei-tapahtumana " tai "tapahtumana, jota ei tapahtunut". Tämän ilmeisen pelleilyn seurauksena Baudrillardia syytettiin laiskasta amoralismista, kyynisestä skeptisismistä ja berkelialaisesta subjektiivisesta idealismista. Kaikki syytöxet olivat oikeita. Baudrillard oli huolissaan lännen teknologisesta ja poliittisesta vallasta ja sen kaupallisten etujen globalisaatiosta ja siitä, mitä se tarkoittaa kunnollisen WW2 tyyppisen rökityssodan mahdollisuudelle. Huoli taisi olla ennenaikainen.
ellauri340.html on line 681: FGK rähisemässä Kristiinalle ja mulle kun ei rynnätty Fredin ämyrin kuzumana RUCLin pikapalaveriin "te sankarilliset", Fred ämyröimässä mulle kun en ollut riittävästi puolustanut sen kainaloista germaanikanaa tiedekuntaneuvostossa Auli Hakulista vastaan Fredin käymässä reviirikiistassa keskusteluntutkimuxesta, "this is not your captain speaking, but rather, Fred Karlsson", "vanha professori" vainaja Kristiina-laivalla, Fred antamassa arvosanaa "niukasti hyvä" Kouvolan viran opetusnäytteessä, siitäkin narsistisesta loukkauxesta on oltava sille kiitollinen, kaikki ne kurjat vuodet Kouvolassa mielessä ajaminen alas Kymijoen sillalta tai päin Sipoon kallioleikkausta hernekeitonvärisellä mannepirssillä jonka lämmitys ei toiminut ja moottori leikkasi kiinni Viikin suoralla, kolari diapameissa Korialla, paska hopea Honda tuusannuuskana, joku vanha tietokonerakkine pelkääjän paikalla, kaikki Kouvolan idiootit riitelemässä kultaisen häkin lopetuxesta, ällö keskustalainen ylekansanedustaja apinamiehenä. FGK koitti turhaan viedä tuolit alta sekä Kimmolta että multa, sai ansionsa mukaan kun tyttärestä tuli metrin knääpiö. Sosiaalidarwinisti söi omaa lääkettä. Hylätyt ladot matkan varrella, Koskenkylän autio, uusi hampaaton Opa hyytyi Porvoossa, Rothit naapureineen riemuizivat, ei kannattaisi Wolframin jolla on jo toinen museoauto rukkina.
ellauri345.html on line 56: Tuomio rouva von Staёlin teoksessa "De l'Allemagne" on sattuva. Siinä lukee: »On ne saurait nier qu'il n'y ait dans ce livre une profonde connaissance du coeur humain, mais une connaissance decourageante; La vie y est representee comme une chose assez indifferente, de quelque manière qu'on la passe; triste quand on l'approfondit, assez agreable quand on l'esquive, susceptible de maladies morales qu'il faut guerir si l'on peut, et dont il faut mourir si l'on n'en peut guerir."
ellauri347.html on line 213: Pulu oli vastuussa passioistansa. Onnexi se sai ize päättää oliko ne hyviä vai pahoja. Tollaset oralmachine.net/hl/fr">MIT moraalikone testit on aivan joutavia, luihua utilitarismia. Liiskaatko kolme neekeriä vaiko äidin vauvanvaunuineen. Vähän väliä. Pulu peukuttaa lujasti yrittäjyyttä, vaikka puhuu toisesta suupielestä kollektivisaatiosta. Helppo nähdä missä sen intressit oikeasti on, vitun burzhuaa. Le lâche on ize vastuussa lâcheilusta, omavastuu 100%, ei tukia. Saatanan kökkäre!
ellauri347.html on line 413: Contrary to the betrayal narrative cultivated by Russia today, the USSR was never offered a formal guarantee on the limits of NATO expansion post-1990. Moscow merely distorts history to help preserve an anti-Western consensus at home. In 1990, when Mikhail Gorbachev agreed to a united Germany’s incorporation into NATO, he neither asked for nor received any formal guarantees that there would be no further expansion of NATO beyond the territory of a united Germany. It was all quite informal, oral chum to chum. Put against the wall, the traitors who sold USSR short did not question the fact that NATO had won without a fight.
ellauri348.html on line 699: Johtopäätös: On mahdollista, että iäkkäiden arabien korkeammat demoralisaatiopisteet liittyvät heidän vääräuskoiseen vähemmistöön kuulumiseensa sekä heidän keskellään tapahtuneisiin nopeisiin yhteiskunnallisiin muutoksiin kuten juutalaisvaino ja maiden menetys. Kulttuurista vastaustyyliä ja heprean lukutaidon puutetta voidaan pitää mahdollisena selityksenä. Nämä tekijät eivät kuitenkaan vaikuta epäillyn psykopatologian riskiin, jossa ei havaittu eroavaa riskiä sekaannustekijöiden mukauttamisen jälkeen. Eli eivät ne ole aivan sekopäitä, saattavatpa jopa olla surullisia juuri sixi että ovat järjissään.
ellauri350.html on line 269: Hänestä tuli runoilija ja kirjailija nuoren aikuisiän satunnaisten töiden jälkeen. Näihin kuuluivat paistokokki, seksityöntekijä (https://en.m.wikipedia.org/wiki/Sex_worker), yökerhoesiintyjä, Porgy ja Bess -näyttelijä, Southern Christian Leadership Conference -koordinaattori ja kirjeenvaihtaja Egyptissä ja Ghanassa Afrikan demoralisoinnin aikana. Angelou oli myös näyttelijä, kirjailija, ohjaaja ja näytelmien, elokuvien ja julkisten televisio-ohjelmien tuottaja. Vuonna 1982 hänet nimitettiin ensimmäiseksi Reynoldsin Amerikan tutkimuksen professoriksi Woke Forest -yliopistossa Winston-Salemissa, Pohjois-Carolinassa. Angelou oli aktiivinen kansalaisvääryysliikkeessä ja työskenteli Martin Luther King Jr.:n ja Malcolm X:n kanssa. 1990-luvulta alkaen hän esiintyi noin 80 kertaa vuodessa luentopiirissä, mitä hän jatkoi 80-vuotiaaksi asti. Vuonna 1993 Angelou lausui runonsa "On the Pulse of Morning (1993) Bill Clintonin ensimmäisissä vihkiäisissä mikä teki hänestä ensimmäisen runoilijan, joka lausui avajaispuheen sitten Robert Frostin John F. Kennedyn avajaisissa vuonna 1961. Angelou kertoi ystävälleen Oprah Winfreylle, että puhelu, jossa häntä pyydettiin kirjoittamaan ja lausumaan runo, tuli televisiotuottaja Harry Thomasonilta, joka järjesti arpajaiset pian Clintonin valinnan jälkeen.
ellauri350.html on line 411: Atticus pitää Demiurgia, maailman luojaa Platonin Timaiuksessa, ylimpänä jumalana. Ontologisesti hän näkee Demiurgin ylimpänä ensimmäisenä peripateetikkona; hän identifioi Demiurgin hyvän platoniseen muotoon, hyvään itsessään, joka esiintyy korkeimpana jumalana Platonin tasavallassa. Näin tehdessään hän seuraa keskiplatonismin konservatiivista suuntaa, jota myös joku Albinus (n.h.) edustaa, ja on ristiriidassa näkyvän keskiplatonistin ja uuspythagoralaisen Numeniuksen näkemyksen kanssa. Numenius (n.h.), kuten myöhemmät uusplatonistit Plotinos ja Proclus (no ei näistäkään ole paljon lintuhavaintoja, mutta kz. albumia 357), olivat ymmärtäneet Demiurgin erillisenä kokonaisuutena, "Hyvän" apulaisena. Keskiplatonistien yleisen näkemyksen mukaan Demiurgi luo maailman tarkastelemalla asioiden arkkityyppejä (ideoita) kuin jotain mallikuvia. Atticus jakaa tämän näkemyksen, mutta toisin kuin useimmat keskiplatonistit, hän ei oleta ideoiden maailman olevan Demiurgin älyssä (nous). Pikemminkin hän osoittaa sille erillisen olemassaolon nousin ulkopuolella, sielun tasolla, demiurgin housuissa.
ellauri350.html on line 446: Association for Psychological Science (APS) myönsi hänelle James McKeen Cattell Fellow -palkinnon vetoamalla hänen tutkimukseensa ja ideoihinsa, jotka "muuttavat ajatteluamme terveyden luonteesta". Tohtori Friedman on myös saanut American Psychological Associationin urapalkinnon "Outstanding Contributions to Health Psychology" (jaosto 38). Professori Friedman on American Association for the Advancement Sciencen (AAAS) lämmin jäsen. American Psychological Association (APA); Society of Behavioral Medicine ja Academy of Behavioral Medicine Research.
ellauri352.html on line 76: Mutta onnex onnex filosofi Pirmin Stekeler-Weithofer hylkää yhteiskuntateoreettisen tulkinnan taistelulle tunnustuksen puolesta. Sen sijaan hän olettaa, että Hegelin isäntä-orja -luvun todellinen teema on ihmisen itsensä suhde itseensä; hän lukee sen Hegelin kritiikkinä sokraattis-platonis-kristilliselle metaforalle sielusta tai järjestä ruumiin hallitsijana. Vittu Pirmin Stekeler on kuin nippu näitä psykopaattikyrpiä.
ellauri352.html on line 202: Moralisointi on Edeard Westermarckin mielestä perustarve. Se sisältää hyväxymisen ja pahecumisen.
ellauri352.html on line 318: Hänen pääteoksensa La Morale on vielä kesken, ja siinä on vain väliaikainen johdanto.
ellauri365.html on line 509: Oron över att förlora positionen som den ledande diktaren verkar ha varit stark hos Strindberg. På Heidenstams 50-årsdag 1909 hade Heidenstam hyllats på olika sätt i pressen, bland annat av Aftonbladet som skrev "Heidenstam som nationell skald". På våren 1910 började Strindberg skriva en serie artiklar i Afton-Tidningen där han gick till angrepp mot gräddarslena Heidenstam, Levertin och Ellen Key och slog vilt omkring sig. Han kallade Heidenstams diktning för smörja, "...vi fingo icke allenast en pekoral-estetik, utan även en poesi som vi läst som barn, med pjunk och pjåsk, Weltschmerz och falsk tuberkulos, inte ett spår livsglädje eller mannakraft." och insinuerade att en av Heidenstams kritiker blivit mördad (Afton-Tidningen 11 juni 1910). Strindbergs fälttågsplan kunde verka oklar och inkonsekvent men på ett par punkter var syftet mycket tydligt: han knöt 90-talisterna till det etablerade högrestånds-Sverige och han menade att de hade placerat sig själva i centrum av en kanoniserad bild av den svenska litteraturen och tigit ihjäl mera argumenterande, realistiska och frispråkiga diktare, först och främst Strindberg själv. Just så!
ellauri365.html on line 863: När Stänk och flikar publicerades hösten 1896 väckte dikten En morgondröm stor uppmärksamhet. Kritikern Karl Warburg skrev: "Här sparas inga ord, ej ens de grövsta [...] Även den som är en svuren fiende till allt pryderi, all tillgjord sedlighet, måste känna sig frånstött både moraliskt och estetiskt, när som här enstaka ställen erinra [...] mera om vissa populärmedicinska böcker än om poesi." Den 9 oktober beordrade justitieministern att upplagan tillfälligt skulle tas om hand och Fröding åtalades för osedlighet i skrift. Vid rättegången den 27 november blev Fröding frikänd efter endast två timmars överläggning av juryn som gillade dikten stort, men den negativa uppmärksamhet och ryktesspridningen om honom, frestade på Frödings redan bräckliga psyke – något han aldrig skulle hämta sig ifrån. De upprörda recensionerna och skvallret bottnade i den tidens strikta syn på sexualmoral och litterär korrekthet men beskyllningen att han hade beskrivit kvinnor på ett ofint och "liderligt" sätt var extra känsligt för honom. Han ansattes av samvetskval och ännu på sin dödsbädd hänvisade han till sina goda motiv.
ellauri367.html on line 43: Ehkä yhtä tärkeä kuin erityiset valtiosalaisuudet oli niiden hitaan paljastumisen demoralisoiva vaikutus brittiläiselle rakenteelle ja sen aiheuttama epäluottamus brittiläistä turvallisuutta kohtaan Yhdysvalloissa.
ellauri368.html on line 91: Lebensohniin vaikutti romanttinen liike. Hänen henkilökohtaisia tunteita ja kokemuksia kuvaavan lyyrisen runouden intiimi nuorekas tuoreus poikkeaa jyrkästi aikaisemman Haskalah-kirjallisen perinteen rationalismista, moralisoinnista ja hienostuneista retorisista lauseista.
ellauri368.html on line 292: cannot be found. Men of intelligence and knowledge ate searched from one end of the earth to the other, but their place is unknown. The moral man — even his shadow is gone. Orators and poets have run away and joined the scooters. The pious have become impious, the shrewd have lost their senses in drink. . . Judges have gone wrong, honest men turned defaulters. Princes cheat and magistrates keep themselves in hiding. . ."
ellauri369.html on line 354: Sartor Resartus: The Life and Opinions of Herr Teufelsdröckh in Three Books is an 1831 novel by the Scottish essayist, historian and philosopher Thomas Carlyle. Räätälinlihas (lat. musculus sartorius < lat. sartor, räätäli) on pitkä ja kapea, heikko lihas, jonka alkukohta on suoliluun päällä sijaitseva kalvo, fascia iliaca, ja päätekohta sääriluun yläosan sisäsivu. Sitä hermottaa reisihermo (nervus femoralis). Räätälinlihaksen tehtävänä on koukistaa lonkka- ja polviniveltä. Räätälinlihas kulkee vinosti muiden reisilihasten yli sääriluun sisäreunan kyhmyyn (tuberositas tibiae) leveän hanhenjalkakalvon (pes anserinus) välityksellä. Lihaksen nimen etymologiasta on neljä hypoteesia: Yksi on, että nimi valittiin koska räätälit istuivat ennen jalat ristikkäin; toinen on se, että lihaksen alapään sijainti osuu samaan kohtaan mistä räätälit mittaavat lahkeen sisäsauman pituutta; kolmas on että se muistuttaa räätälin mittanauhaa; neljänneksi, vanhoja poljettavia ompelukoneita käytettäessä niitä piti jatkuvasti polkea ja yhdistettynä jalkojen asentoon lihas kehittyi räätäleillä huomattavastikin.
ellauri370.html on line 76: Theologians and other scholars have commented on the ethical and moral dilemmas posed by the wars of extermination, particularly the killing of women and children. Leonard B. Glick quote Shlomo Aviner as saying "from the point of view of mankind's humanistic morality we were in the wrong in [taking the land] from the Canaanites. There is only one catch. The command of God ordered us to be the people of the Land of Israel".
ellauri370.html on line 86: According to Samuel Cox, the Amalekites were the "first" in their hostility toward the Israelites. Matthew George Easton theorized that the Amalekites were not the descendants of Esau's grandson Amalek, by taking a literal approach to Genesis 14:7 where Abram already beats some Amaleks. During the Islamic Golden Age, certain Arabic writings claimed that the Amalekites existed long before Abraham. Some Muslim historians claimed that the Amalekites who fought against Joshua were the descendants of the inhabitants of North Africa. Ibn-Arabshâh claimed that Amalek Sr. was a descendant of Ham, son of Noah. They were harmless semi-nomadic agro-pastoralists. They lived in tents, rode camels, participated in the copper trade and worshipped gods at masseboth shrines. It is likely that Saul's anti-Amalekite campaigns were motivated by a strategic desire to wrest control of copper production at Tel Matzos. Copper was valuable to the early Israelites and their theology and ritual.
ellauri370.html on line 173: Since sin is the transgression of the law, and where there is no law there is no transgression, and only by the law is the knowledge of sin, it is evident that before the Israelites could appreciate the work of salvation as revealed in the sanctuary and in its ministrations, they must know and understand the nature and consequences of sin. Therefore it was necessary upon the part of God to proclaim amid the awful thunders of Sinai. His law, His great lie detector and informer of sin. Had the Israelites realized their need of a Savior from sin, there never would have been that continuous murmuring for dessert among them that always existed. But they didn't! So there!" Simply regarding their help from God as mere temporal benefits, when everything did not come just as they wished, and instantly at that, they were all ready to murmur. Source
ellauri370.html on line 471: Spengler and Sombart could not agree more. Duhring´s political economy has much in common with that of Mahatma Gandhi, the Indian leader, who attacked exploitation in any form, capitalist or Marxist, and advocated a society based on the principles of moral conscience, economic self-sufficiency, and mutual cooperation. He also drank his own pee and slept naked sandwiched between teenage girls. Diihring considered all property related to personal accomplishment as vigorously to be defended against the acquisitive grasp of Socialistic measures. All Marxist denials of social classifications are thus Utopian since a conflict of interests is indivisibly linked to the natural differences between man and mouse.
ellauri371.html on line 600: Vanhan yhteiskunnan murha ja sen ylösnousemus uusi muoto. Hallitsija, joka korvaa nykyajan olemassa olevaa hallitusta selvittäen sen olemassaolosta yhteiskunnat, jotka olemme demoralisoineet, jopa luopumassa jumalallisesta voimasta, jonka joukosta tulee kaikilta puolilta anarkian tulta, ensinnäkin on aika alkaa vuodattaa tätä kaikkea kuluttavaa liekkiä. Siksi hän on velvollinen tappamaan sellaisen yhteiskunnan, ainakin kaatamalla ne omalla lehmillä herättääkseen heidät henkiin kunnolla organisoidun armeijataistelun edessä tietoisesti minkä tahansa infektion kanssa, joka voi haavoida. Tilaa lahja, ruumis.
ellauri371.html on line 664: Washington oli yksi uuden perustuslain säätäjiä ja vuonna 1787 Philadelphiassa kokoontuneessa perustuslaillisessa konventissa hän toimi puheenjohtajana. Hän tuki Alex Hamiltonin ja Juha Adamsin federalisteja. Hänen tärkeimmät tehtävänsä olivat seremoniallisia, sillä presidentin toimi oli nuoralla tanssimista. Hamilton kannatti vahvaa ja yhtenäistä liittovaltiota, kun taas Jefferson olisi halunnut antaa osavaltioille laajat itsemääräämisoikeudet. What else is new.
ellauri373.html on line 185: The principles and morality of these latter-day Protocols are as old as the tribe. Here is one from the Fifteenth Century which Jews can hardly pronounce a forgery, seeing that it is taken from a Rothschild journal.
ellauri374.html on line 210: EU equivalents include the German: haberfeldtreiben and German: katzenmusik, Italian: scampanate, Spanish cacerolada, (also cacerolazo or cacerolada) and of course French charivari. Americans of course were not that nasty. In a North American charivari participants might throw the culprits into horse tanks or force them to buy candy bars for the crowd. "All in fun – it was just a shiveree, you know, and nobody got mad about it. At least not very mad." In music, Charivari would later be taken up by composers of the French Baroque tradition as a 'rustic' or 'pastoral' character piece. In Samuel Butler´s Hudibras, the central character encounters a skimmington in a scene notably illustrated by William Hogarth. In the 1966 film El Dorado, Cole Thorton (John Wayne) tells Mississippi (James Caan) that they were unable to re-enter the saloon they just left because the "shivaree" (i.e., the fight they had with other bar patrons) "wore out our welcome".
ellauri375.html on line 426: Free Will: Many religious traditions believe that God created humans with free will to allow for genuine love, moral choice, and personal responsibility. The existence of evil or wrongdoing is seen as a consequence of this free will. Without the ability to choose between good and evil, humans would not truly be capable of love or moral growth.
ellauri375.html on line 428: Purpose of Existence: Some religious teachings suggest that part of the purpose of existence is for humans to experience challenges, learn from them, and grow spiritually. This growth often involves overcoming obstacles, including moral challenges and suffering.
ellauri375.html on line 430: 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 434: So, while it might seem logical to create beings who always choose good, the theological understanding is that genuine free will and the ability to learn and grow morally necessitates the possibility of choosing evil.
ellauri375.html on line 442: Free Will and Genuine Love: The idea behind free will and genuine love is that without the ability to choose, love would be meaningless. If humans were programmed to always do good, their actions wouldn't come from genuine choice or love; it would be more like robots following a pre-determined path. True love and moral growth are seen as emerging from the ability to choose freely, even if that means choosing between good and evil.
ellauri375.html on line 452: Genuine Goodness: Goodness after experiencing or understanding badness is often seen as more genuine because it reflects a conscious choice and understanding of the consequences of one's actions. Someone who has experienced the consequences of their own wrongdoing may develop a deeper empathy, humility, and appreciation for the value of goodness. It's about the journey of self-awareness and moral development that comes from reflecting on one's past actions and striving to do better.
ellauri375.html on line 465: Human Agency: Many religious teachings emphasize human agency, meaning that individuals have the ability to make choices and influence the world around them. God's plan may involve allowing humans to exercise their free will, even if it leads to mistakes and wrongdoing. This allows for personal growth and moral development.
ellauri377.html on line 271: Listalla on 15 nimettyä itemiä ja "muu sellainen." Muu, mikä? Siihen voisi sisältyä vaihtoehtoisten anglosaxinnosten perusteella adultery, boredom, debauchery, depravity, filthy thoughts, fornication, idol-worship, illicit sex, immodesty, immoral, filthy, and indecent actions, immoral ways, impurity, indecency, indecent behavior, lasciviousness, lewdness, licentiousness, lustfulness, lustful pleasures, luxury, moral impurity, perversion, promiscuity, sensuality (total irresponsibility, lack of self-control), sexual immorality, shameful deeds, sorcery, uncleanness, whoredom.
ellauri377.html on line 274: For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander.
ellauri377.html on line 278: 1 Corinthians 6:9 termentää: Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. So bring not six, flee from sexual immorality. Every other sin a man can commit is outside his body, but he who sins sexually sins against his own body and possibly others too.
ellauri377.html on line 288: Jump to Previous: Acts Adultery Clear Deeds Desire Doings Evident Evil Flesh Fornication Full Idol-Worship Immorality Impurity Licentiousness Lustfulness Manifest Natures Obvious Plain Senses Sensuality Sexual Sinful Sorcery Unclean Uncleanness Use Whoredom Works Wrong
ellauri377.html on line 300: Instances of enumeration of sins which may be compared with that here given, are found, with respect to the heathen world, in Romans 1:29-31; with reference to Christians, Romans 13:13; 1 Corinthians 6:9, 10; 2 Corinthians 12:20, 21; Ephesians 5:3-5, followed by a brief indication of fruits of the Spirit in ver. 9; Colossians 3:5-9; 1 Timothy 1:9, 10; 2 Timothy 3:2-4. "Manifest;" namely, to our moral sense; we at once feel that these are the outcome of an evil nature, and are incompatible with the influence of the Spirit of God.
ellauri377.html on line 302: "Works of the flesh" means works in which the prompting of the erectile flesh is recognizable. The phrase is equivalent to "the deeds or doings of the body," which we are called to "mortify, put to death, by the Spirit" (Romans 8:13). In Romans 13:12 and Ephesians 5:13 they are styled "works of darkness," that is, works belonging properly to a state in which the moral sense has not been quickened by the Spirit, or in which the light of Christ's presence has not shone. Which are these (ἅτινά ἐτι); of which sort are. Adultery, fornication, uncleanness, lasciviousness (πορνεία [Receptus, μοιχεία πορνεία], ἀκαθαρσία ἀσέλγεια). This is the first group, consisting of offences against chastity - sins against which the Church has to contend in all ages and in all countries; but which idolatry, especially such idolatry as that of Cybele in Galatia, has generally much fostered, viz. fornication and other joys of the flesh.
ellauri377.html on line 339: sexual immorality,

ellauri377.html on line 347: Strong's 167: Uncleanness, impurity. From akathartos, not cleaned; impurity, physically or morally.
ellauri377.html on line 366: Vastaväite 3: Lisäksi Filosofi todistaa (Ethic. vii, 6), että "on häpeällisempää olla pidättämätön himossa kuin vihassa." Mutta viha on hengellinen synti Gregoryn mukaan (Moral. xxxi, 17); kun taas himo liittyy lihallisiin synteihin. Siksi lihallinen synti on vakavampi kuin hengellinen synti.
ellauri377.html on line 376: Vastaus vastalauseeseen 3: Kuten filosofi itse sanoo (Ethic. vii, 6), syy siihen, miksi on häpeällisempää olla pidättäytymättä himossa kuin vihassa, on se, että himo on vähemmän järkeä; ja samassa mielessä hän sanoo (Ethic.iii, 10), että "hillittömyyden synnit ovat kaikkein moitteen arvoisia, koska ne koskevat niitä nautintoja, jotka ovat yhteisiä meille ja matelijanaivoille": näin ollen näiden syntien kautta ihminen voi puhua raa'asti; josta samasta syystä Gregory sanoo (Moral. xxxi, 17), että he ovat häpeällisempiä.
ellauri383.html on line 210: oralis%C3%A9s_-_Saturn%2C_Uran.jpg" />
ellauri389.html on line 118: Coleridge oli paizi runoilija myös ja ennen muuta kirjallisuuskriitikko, romantikko, filosofi, moralisti ja teologi, jos britteihin voi uskoa. Samu oli ystävänsä William Wordsworthin kanssa yksi englantilaisen romantiikan perustajia. Hän jakoi volyymejä Charles Lloydin (n.h.) kanssa.
ellauri389.html on line 186: Zimmer kiittää brittiläistä toimittajaa Edward Lucasia siitä, että hän aloitti säännöllisen yleisen käytön sanalle whataboutism putinismista sen ilmestymisen jälkeen blogikirjoituksessa 29. lokakuuta 2007, raportoimalla osana Venäjää koskevaa päiväkirjaa, joka painettiin uudelleen kun Stalin-viittauxet oli vaihdettu Putinixi. The Economistin 2. marraskuuta ilmestyvässä numerossa. 31. tammikuuta 2008 The Economist julkaisi toisen Lucasin artikkelin nimeltä "Whataboutism". Edward Lucas's 2008 Economist article states that "Soviet propagandists during the cold war were trained in a tactic that their western interlocutors nicknamed 'whataboutism'. Writing for Bloomberg News, Leonid Bershidsky called whataboutism a "Russian tradition", while The New Yorker described the technique as "a strategy of false moral equivalences". Myöhemmin Lucas syytti Trumpia whataboutismista, niin että hän "kuulostaa kauheasti Putinilta". Kun juontaja Oh Really kutsui Putinia "tappajaksi", Trump vastasi sanomalla, että myös Yhdysvaltain hallitus syyllistyi ihmisten tappamiseen. Hän vastasi: "Tappajia on paljon. Meillä on paljon tappajia. Mitä luulette - maamme on niin viaton?" Selvää entäilyä!
ellauri389.html on line 209: Jeane Kirkpatrick näki esseessään The Myth of Moral Equivalence (1986) Neuvostoliiton whataboutismin yrityksenä käyttää moraalista päättelyä esitelläkseen itsensä legitiiminä supervaltana, joka on tasavertainen Yhdysvaltojen kanssa. Vertailu oli periaatteessa mahdotonta hyväksyä, koska oli vain yksi legitiimi suurvalta, USA, ja se ei puolustanut valtaetuja vaan arvoja. BUAAAAAHAHA stop you are killing me!
ellauri389.html on line 297: “Lines Composed a Few Miles above Tintern Abbey (etc.)” by William Wordsworth is told to his sister from the perspective of the writer and tells of the power of Nature to guide one’s life and morality. In the final stanza of the poem, it becomes clear that this entire time the poet was speaking to his sister, Dorothy. Eikös Wizard of Ozissa ollut Dorothy? Vanhanaikainen nimi, kuten Raija, joka tule Kreikan adjektiivista rhaidios 'helppo'. Sisko ei ole vielä yhtä panteistinen kuin William. Dorothya esitti Judy Garland vuonna 1939. Samaan aikaan toisaalla saman ikäinen Pirkko Hiekkala väänsi talvisodan propagandaa Turussa Mika Waltarin opastuxella.
ellauri391.html on line 135: Ab 1950 bekämpfte er die deutsche Wiederbewaffnung. Im Kalten Krieg widersprach er kontinuierlich dem prinzipiellen Antikommunismus. His pastoral career began in the rural Swiss town of Safenwil, where he was known as the "Red Pastor from Safenwil".
ellauri391.html on line 164: Hamann deserves to be known precisely because he was the first to voice counter-Enlightenment views. Named by Goethe as the "brightest intellect of his era," Hamann, a resident of Königsberg, East Prussia, and friend of Kant, was denied access to a professorship or a pastoral call because he was a stutterer. Having undergone a conversion experience while on a business trip to London that had gone awry, he disavowed the Enlightenment ideal of limiting truth to autonomous reason. In a word, autonomous reason is no substitute for "Christ" (the word).
ellauri392.html on line 288: Weil Hirsch zu Dekonstruktion und Poststrukturalismus wenig bis nichts zu sagen hat, wird der Holocaust als Vehikel gesattelt, mit dem frontal gegen die Postmoderne gefahren wird. Was sich daraus ergibt ist abzusehen: Weil die Poststrukturalisten des Kontaktes mit dem Antihumanisten Heidegger schuldig bekennen müssen, sind sie moralisch – und damit auch theoretisch (!) – diskreditiert.
ellauri392.html on line 290: Diese ganzen nicht-Erkenntnisse sind gewürzt mit einem Bekenntnis zur amerikanischen Kultur und zur liberalen Demokratie. Eine moralische Rüge (nuhtelu)
ellauri392.html on line 291: europäischer Literaturkritik und -Theorie, die ein Bisschen über Moral aussagt, wenig über Literatur und nichts über Theorie.
ellauri392.html on line 730: They have represented the indicators of their bad destiny, their sacrifice for the better world by the solitude and alienation of Jewish individuals in America, turning back to the historical facts (since the Second World War) as the cause for the atrocity towards Jews and their suffering then and now. The writers put the Jews on the pedestal of a sublime nation and at the same time made them victims of modern society. The Jewish writers took a chance in American literature which had a didactic effect, using another common argument, not easily compatible with the theory of superior American morals but certainly applicable. [Ни сам не разумем ову тачку.] The writers would claim they had a duty to portray how people actually think and behave. But the writers also had a duty to implant moral lessons.
ellauri392.html on line 735: but the spiritual aspects like beards, sidelocks and funny hats are not recovered easily. Seen as a sick society, America in Jewish perspective ought to be criticized and taught by Jewish moral philosophy, religious principles and humanity. They believed there was such a thing as the public interest which needed to be identified and strengthened.
ellauri392.html on line 851: Nach einem für damalige Verhältnisse skandalösen Verhältnis mit der fünf Jahre älteren Jüdin Julie Michaelis, Schwester des Tübinger Juristen Adolph Michaelis, das 1824 öffentlich wurde anlässlich eines Prozesses wegen einer Brandstiftung, deren Leidtragender Julies der Beziehung entgegenstehender Onkel Salomo Michaelis war, verzichtete Waiblinger auf den christlich-moralischen Anschein, den er sich wegen des Theologiestudiums hatte geben müssen, und gab sich "Ausschweifungen" hin, die auch in seinen Werken Niederschlag fanden. In der Folgezeit entstanden seine Lieder der Verirrung und Drei Tage in der Unterwelt. Nach Veröffentlichung dieser Werke wurde er durch die Stiftsleitung, die den Hochbegabten nach der skandalösen Beziehung noch zu schützen versucht hatte, am 25. September 1826 vom weiteren Studium ausgeschlossen. Irrungen Wirrungen.
ellauri392.html on line 853: Wilhelm Waiblinger gilt als der „junge Wilde“ der Biedermeierzeit, den seine Nachwelt offenkundig aus moralischen Gründen weitgehend ignoriert hat. Er war auch nichts weiteres als Dichter. Er schloss viele Freundschaften, worunter die homoerotisch geprägte Beziehung zu Eduard Mörike sicherlich eine der wichtigsten war. Zu Waiblingers Freunden, Förderern und Verehrern zählten weiter u. a. die weiteren Uranier Gustav Schwab, August von Platen, Friedrich von Matthisson, Johann Heinrich Dannecker, Matthias Schneckenburger, Eduard Gnauth, Carl Miedke und Christian Friedrich Wurm.
ellauri395.html on line 277:

Konnien laulu elämän loppusuoralla - Teuvo Kopra

ellauri395.html on line 279: Psalmi 84. Temppelialueella palvellut koorahilainen on elämänsä loppusuoralla ja nyt astumassa ikuisuuteen. Hän laulaa ylistyslaulua taakse jäävälle elämälleen, palvelustyölleen ja edessään olevalle ikuisuudelle. Ketä olivat koorahilaiset? Wikipedian mukaan näin:
ellauri398.html on line 126: elämällä on merkitystä, ja Sipporalla on yhtä
ellauri398.html on line 322: myötä. Plato olet oikea pelle!

The Life and Morals of Jesus, tunnetaan
ellauri398.html on line 988: In the same issue: an angry bear says morality is not a biological issue. He is just about to eat his blended family. Jesus was an issue of Jehovah. He had no uterine brothers bro. Did Jahve devour his half brothers? No! Just goes to show.
ellauri401.html on line 69: Niikö toi Persia, pythagoralaiset ja arabit".
ellauri402.html on line 484: In April 1918, Martti Pihkala published the book "What kind of Finland should we create?" In his book, he considered the supreme enemy of culture to be hedonism rather than the goal of the continuation of the family. He advocated forced sterilization and the isolation of those who had "wicked" lives from society as a means of breeding a superior Finnish race. Pihkala placed harmony between social classes as a counterbalance to moral decay and socialism.
ellauri402.html on line 525: Historian Peter Raffo has carefully analyzed the oral and written evidence, and concluded, "According to the contemporary historical record, the likelihood is that Rosvall and Voutilainen were not murdered. The oral record - the myth - does not stand up well to close examination. Practically none of its details are sustained by the facts of the case... Not martyrs so much as tragic and brave victims."
ellauri402.html on line 820: Teksti on vahvasti moralistinen ja pitää ylpeyttä kaiken pahan ja pahimman synnin juurena. Se kuvaa ja nimeää myös erilaisia ​​helvetissä langenneita enkeleitä, mukaan lukien Temeluchus ja Tartaruchi.
ellauri406.html on line 265: In the Chinese province of Xinjiang, a police road sign informs drivers that driving on this side of the road is prohibited and violators will be fined. Chinese and Uyghur characters are used simultaneously. This is referred to in the West as “cultural genocide”. The real cultural genocide in Ukraine is being covered up, concealed, justified or glossed over by the morally bankrupt Western politicians and media, as is the biggest physical genocide of recent times on occupied Palestinian land.
ellauri408.html on line 467: Ce matin, j'ai lu une partie des Romans de Voltaire, lecture détestable, si on la juge d'après la méthode conseillée par un sage, car cette lecture ne pousse qu'à l'immoralité. Rire de singe assis sur la destruction, a dit, du rire de Voltaire, un poète de nos jours. On ne sort de ce livre que méchant, impur, ricaneur, aride et irréligieux. Comme Rousseau et sa Julie grandissent sur ces sépulcres vides et putréfiés de Voltaire! comme on se prend à aimer le misanthrope en dépit de tous ses sophismes et de son implacable orgueil, à le respecter pour sa chaleur morale, pour son énergie de haine et d'amour!
ellauri408.html on line 521: Hän oli ihailtavan perehtynyt ja tunsi vieraita kieliä ja asioita. Hän kirjoitti salanimellä "G. Valbert" joukon artikkeleita, joita Revue des deux Mondes -lehden lukijat arvostivat: kirjallisuuskritiikkiä, poliittisia kronikoita ja ulkomaisia ​​tutkimuksia. omistettu erityisesti Saksalle, jonka hän tunsi niin hyvin. Tässä suhteessa hän tunsi Strindbergin, Hauptmannin, Ibsenin, Wagnerin ja herätti monia ajatuksia aikalaistensa keskuudessa, joille hän esitteli ulkomaisia kirjallisuuksia. Nämä kursiiviset artikkelit, joissa sekoittuvat eruditio ja huumori, sekä tieteellisen ja viehättävän puheen sävy, antoivat erityisen arvon tämän erittäin tietoisen humoristin ja moralistin esseille. Hänellä oli maanmiehensä Amielin mukaan tietty oratorinen lahjakkuus.
ellauri408.html on line 697: Infériorité morale de la femme. 361.
ellauri408.html on line 900: Nahjus piti Laveleyen kirjoista. Eemeli de Laveleye oli lipilaari belgi. Katolisessa uskossa kasvatettuna hän kehittyi kohti protestanttisuutta. Mutta jo silloin, kun hän oli katolinen, hän oli hyvin herkkä evankeliumin yhteiskunnallisille värähtelyille. Hän oli yksi edistyksellisen liberalismin ajattelijoista Belgiassa, joten häntä voitiin pitää sosialismin edeltäjänä. Hän oli erittäin kiinnostunut osuustoiminnasta. Hän oli vuonna 18812 perustetun prostituutiota vastustavan Society of Public Morality -järjestön puheenjohtaja. 31. joulukuuta 1891 hän sai perinnöllisen aateliston apurahan ja paronin arvonimen, joka voitiin siirtää miesten primogenituurille. Hän valitsi moton Rede, vrede. Hänen isänsä oli Belgian olympiakomitean perustaja Edouard de Laveleye. Tunnettu kaikkialla maailmassa, hän sai kunniatohtorin arvon monista yliopistoista ja vastasi useisiin ulkomaisiin tutkijoihin, joista tunnetuin on John Stuart Mill. Eemelin mielestä sivistys ei voi jatkua, elleivät ihmiset usko haudantakaiseen jumalaan. Tämä saa nahjuxen taas pohtimaan, käynnistää synonyymigeneraattorin. Hyödyllinen uskomus ei ole totuus, pace utilitaristit. Sota on raakaa, parempi olisi molemminpuolinen kunnioitus. Enkeli ilmaantuu vain harvoin eläimissä. Länkkärien julkinen tunnuslause on niiden todellisen pyrkimyxen suoranainen vastakohta.
ellauri409.html on line 140: Suunnitelma siitä, mitä me kutsumme Penséesiksi, muodostui noin 1660. Valmistetun kirjan piti olla huolellisesti rakennettu puolustus kristinuskoa vastaan, todellinen anteeksipyyntö ja eräänlainen hyväksynnän kielioppi, jossa esitetään syyt, jotka vakuuttavat älyn. Kuten olen osoittanut (no, väittänyt), Pascal ei ollut teologi, ja dogmaattisen teologian suhteen hän turvautui hengellisiin neuvonantajiinsa. Hän ei myöskään ollut järjestelmällinen filosofi. Hän oli valtava tieteen nero, ja samalla aikamoinen psykologi ja moralisti. Maailmanmies kuten allekirjoittanut.
ellauri409.html on line 340: It’s walking on a string across a gulf Nuorallakävelyä kuilun ylize
ellauri411.html on line 187: For this reason, the Persian Emperor Cyrus is extremely important to the Jewish people. He allowed the many Jews who had fled to return to Judea. The Israelites were henceforth known as Judeans (and later Jews) by everyone else. They still refer to themselves as the descendants of Israel however. This period of Persian rule is when the Torah, which had been passed down orally till then, was written down.
ellauri412.html on line 686: Vastaus: I get what you’re saying, Barry. Your objection is moral in nature. God ought to prevent his children from disaster, he ought to stop rapists, and it is immoral of him not to do so. And because of His moral lapse, you conclude that God’s love must be limited; He must not be omnibenevolent. It’s a modern take on Epicurus. And it’s a strong argument. Its tacit implication is that if God was really all-good, all-wise, and all-powerful, He should have created a universe without evil, suffering, or disaster. This implication suggests a presupposition that one of the highest moral values is an absence of evil and suffering. However, Christianity teaches there is an even higher moral value than an absence of evil and suffering: namely, love. You can't show how much you love if you don't first create some suffering.
ellauri412.html on line 692: Dawkins is right. He says what Darwin told us. One guy's good is the other guy's bad. Rape feels great for the rapist, he would not do it otherwise. The atheist can perhaps categorize rape as undesirable, or unpleasant, or sub-optimal for society. But they have no real basis on which to label it objectively morally wrong. Your moral outrage at that child’s rape belies your atheism, my friend. Well, who needs objectivity, suum quique is quite enough.
ellauri419.html on line 342: Jean de La Bruyère (1645-1696), ranskalainen moralistisatiirikko, joka tunnetaan parhaiten ainoasta teoksestaan "Les Caractères de Théophraste traduits du grec avec Les Caractères ou les moeurs de ce siècle", jota pidetään yhtenä Ranskan kirjallisuuden mestariteoksista.
ellauri419.html on line 361: Theofrastoksen Luonteita-teoksen tapaan La Bruyère määrittelee teoksessaan ominaisuuksia, kuten "imartelevuus" tai "maalaisuus", ja antaa sitten esimerkkejä näistä luonteenpiirteistä ja käytöstavoista henkilöiden muodossa. Moralistina hän pyrki esittelyllään parantamaan aikansa yhteiskunnassa vallinneita käytöstapoja. Haha kyllä kai, takuulla se halusi vaan vittuilla. La Bruyèrella oli laaja ja monipuolinen sanasto ja taitava satiirinen kirjoitustyyli. La Bruyèren tyyliä ihailivat myöhemmin 1800-luvun merkittävät ranskalaiskirjailijat, kuten Gustave Flaubert ja Goncourt-veljekset. Kahdeksan painosta Caractères-teoksesta ilmestyi La Bruyèren elinaikana. La Bruyère laajensi teoksessa olleita kirjallisia muotokuvia niiden suuren suosion takia. Lukijat alkoivat yhdistää kuvauksia todellisiin henkilöihin, mutta La Bruyère kiisti, että ne perustuisivat yksittäisiin henkilöihin. Kirjassa esiintyvät verhotut viittaukset aikalaisiin tekivät La Bruyèren valinnan Ranskan akatemiaan haastavaksi, mutta sinne hänet valittiin lopulta vuonna 1693. Diplomaatti ja muistelmakirjailija Louis de Rouvroy, Saint-Simonin herttua, kuvasi La Bruyèrea muistelmissaan kunnialliseksi, rakastettavaksi ja vaatimattomaksi. Lorua, vittuilija se oli ilman muuta.
ellauri420.html on line 273: With scandals reverberating throughout news outlets due to unconscionable behavior of pastors and priests within the Southern Baptist Church and Roman Catholicism, and the public repudiation of biblical theology by the Evangelical Lutheran Church of America, the once unquestionably trusted office of holy ministry is now the object of suspicion and derision, which makes this book a timely resource. With the public feeling that they need to be protected from predator priests and heretical pastors, Senkbeil brings his readers—more pointedly, pastors and priests themselves—back to God’s purpose for the pastoral office (to manifest and distribute God’s love, care, and gifts to nubile boys and girls), the heart of pastoral formation (proximity and devotion to posteriors), and the source of all spiritual care—the gracious and merciful Jejune God. Senkbeil accomplishes all this without a hint of angst or edginess, but rather with the heart of a butt-a-loving predatory pastor.
ellauri420.html on line 331: Harold L. Senkbeil is an Executive Director of Doxology: The Lutheran Center for Spiritual Care. His pastoral experience of nearly five decades includes parish ministry, the seminary classroom, and parachurch leadership. He is author of numerous books, including "Dying to Feel The Power of Forgiveness and Sanctification: Watch Christ in Action." Hardback Harold invites a new generation of pastors to the ungodly habits of countless generations.
ellauri420.html on line 556: Elle épouse, à 22 ans, en 1718, Jean-Baptiste de La Lande, marquis du Deffand, homme âgé de 30 ans (Ilmari Carlsonin ikäinen), et qu'elle n'estime guère. Femme célèbre par sa beauté et son esprit, d’une morale peu sévère, elle se voit bientôt entourée d'adorateurs ; elle a, dès lors, de nombreuses liaisons et mène une vie libre dans les salons de la Régence. « Mme du Deffand est avec Voltaire, dans la prose, le classique le plus pur de cette époque, sans même en excepter aucun des grands écrivains », écrivit Sainte-Beuve.
ellauri424.html on line 193: How do you write the *real* Russian urban fantasy? Spice up your standard recipe with extreme moral ambiguity, questioning of morals and purpose, blend the distinctions between the forces of dark and light creating moral greyness, add questionable authority figures, question the benefit of one versus the benefit of the society, and you got the right mix! Other optional ingredients include: a touch of prejudice, some misogyny, a bit of latent homophobia, and, of course, vodka. (Very unfortunately. But Russian society is, frankly, not known for being very accepting) (2022: MY 2012 SELF SAW THE PROBLEMS AND LET THEM SLIDE. YEAH, NOW I CAN’T. HIS TRUE COLORS WERE SHOWING AND I GAVE HIM A PASS. BUT NOW IM OLDER AND, I WOULD LIKE TO THINK, WISER AND LESS WIDE-EYED).
ellauri424.html on line 197: Sergei Lukyanenko's Night Watch has all of the above. It starts as your typical urban fantasy featuring a magical cop who is one of the 'good guys' in the city filled with wizards and vampires and other outwordly stuff (Harry Dresden and Peter Grant immediately come to mind). But very quickly it takes a turn from magical adventures to moral dilemmas, questioning of Good and Evil, and blurring the distinctions between the Light and the Dark. What does it mean to be good or evil? Can the Light side cause as much harm or even more harm than the Dark side? Communism and Nazism are prime examples of that. (2022: YUP, I TOTALLY SAW IT BACK THEN AND YET DIDN’T). What is more important - individuals or society?
ellauri424.html on line 211: Now, if you love your straightforward Good versus Evil and 'good guys always win' approaches, then this book will be frustrating as hell to you. If you prefer action over long ruminations about the nature of good and evil, you will be bored and annoyed. But if you love some philosophizing and a bit of moral ambiguity and Dostoyevsky-style moral dilemmas - well, my friend, you will probably have a great time reading this book.
ellauri424.html on line 227: Overall, I liked this book. Yes, it is nowhere near perfect. Yes, there are bits of intolerance that spoil the overall picture and yet do not surprise me, a child of a post-Soviet country. But it was fun, and sad, and had just enough moral rumination to appear to my inner Russianism, and for all that I recommend it and give it 4 stars.
ellauri424.html on line 239: There were so many interesting elements worth exploring, I would have liked to see more of the Post-Soviet Russia that this book (like most modern Russian literature) hints at but regrettably never really explored. Russia has this amazingly rich history that has sparked so many great novels and authors and I truly think Sergei Lukyanenko could be one of them with some work. Like Dostoyevsky, Lukyanenko tries to inject the novel with philosophical ideas on morality and this could have really worked in his favour had he stuck with one story right through to the end.
ellauri424.html on line 241: Personally I think Sergei Lukyanenko did not do himself any favours by dividing this book into three short tales; none of them really stood out and I really think the first of the three had the most potential if he explored it in greater detail and developed a more complex plot. The tension between Anton and Kostya Saushkin could have made for some really interesting philosophical discussion on morality, evil and the effects it has on the world around you. Plus the sexual tension between the two didn’t hurt either but that is when this short story ended abruptly. I felt disappointed at the missed wanking opportunity.
ellauri425.html on line 54:

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ellauri425.html on line 563: Ruch mourns that “We had the opportunity to stop a war…. So, why did all these people die? And this really got to me. I found that there was something deeply immoral in the decisions that were taken in London, in Washington, in Kiev… because we had a ceasefire close at hand, and then it’s the Americans, with their British allies, who said no.”
ellauri426.html on line 47: Tämä huvipurjehtija Schildtin matkakirja Nikitan sulan ajoilta 1964 löytyi ilmaislaarista. "Det finns hos oss en tendens att underskatta Sovjet, att på sin höjd betrakta det som en militär fara som kan hållas i schack genom upprustning och fördrag. Jag tror vi har skäl att revidera denna vår uppfattning och att inse den långt större fara som hotar på det moraliska planet i samma mån som allt det som tidigare kunde avfärdas som utopier och propaganda blir oavvislig realitet i Sovjet. Det måste vi sätta stopp till med ekonomiska sanktioner."
ellauri428.html on line 259: Ja sit vielä Helena de Bres: “Narrative and Meaning in Life”. Précis by Antti Kauppinen. Kaappinen. Kuappinen. Welcome to what should be a fun and insightful discussion of Helena de Bres’ “Narrative and Meaning in Life” (generously made free access by Brill Online and the Journal of Moral Philosophy for the month of November). Antti Kauppinen has kindly contributed a critical précis, which appears immediately below. Please join the discussion!
ellauri429.html on line 565: oli peräisin Intiasta. Suussaan manticoralla
ellauri429.html on line 923: Whoever is familiar with the history of colonialism and the Islamic world knows that whenever they wanted to get a foothold in a place, the first thing they did in order to clear their paths – whether overtly or covertly – was to undermine the people's genuine Islamic morals. An unnamed British foreign secretary once told the British parliament, "So long as the Qur'an is revered by Muslims, we will not be able to consolidate a foothold among the Muslims".
ellauri432.html on line 508: Spengler piti ultrakapitalististen massademokratioiden muuttumista diktatuurisiksi hallituksiksi väistämättömänä. Spengler osoittautui kuitenkin tehottomaksi käytännön politiikassa. Spengler äänesti Hitleriä mutta piti Führeria vulgaarina. Hän tapasi Hitlerin vuonna 1933 ja jäi pitkän keskustelun jälkeen vaikuttumattomaksi sanoen, että "Saksa ei tarvinnut sankaritenoria vaan todellista sankaria". Mischling Spengler piti juutalaisuutta "hajottavana elementtinä" (zersetzendes Element), joka toimii tuhoavasti "mihkä tahansa se puuttuukin" (wo es auch eingreift). Hänen mielestään juutalaisille on ominaista "kyyninen älykkyys" (zynische Intelligenz) ja heidän "rahaajattelunsa" (Gelddenken). Ludwig Wittgenstein jakoi Spenglerin kulttuurisen pessimismin somessa. Wittgenstein said he was one of his chief inspirations; the Jungian theorist "Tuhatnaama-monomyytti" Joseph Campbell (ei se harmiton kyntömies vaan tämä) claimed Spengler’s work was his biggest influence; the philosopher Martin Heidegger was profoundly affected by Spengler’s thinking; and former Secretary of State, Henry Kissinger, wrote favourably about him in his doctoral thesis ‘The Meaning of History’.
ellauri432.html on line 516: Mit dem zum geflügelten Wort gewordenen Büchlein Jenseits von Gut und Böse meint Nietzsche nicht eine unmoralische Lebensweise, sondern ein Leben aufgrund einer höheren Moral, die sich nicht mit simplen Unterscheidungen wie jener zwischen Gut und Böse begnügt.
ellauri432.html on line 518: Was ist die Hauptidee von Jenseits von Gut und Böse? Dass es keinen Universalismus in Moral und Wahrheit gibt. Werte und Wahrheiten einer bestimmten Zeit gelten möglicherweise nicht für eine andere Zeit, daher muss jeder Einzelne seine Wahrheit finden, um die Grundlagen einer neuen Ethik zu legen, einschließlich der Unterscheidung zwischen Gut und Böse.
ellauri432.html on line 524: For Master morality, good is the powerful, beautiful, glorious that conquers and rules over everything, bad is that which is weak, ugly, without hunger of glory. (Sorta silly considering how weak and ugly Fred was himself behind his walrus moustache.)
ellauri434.html on line 201:

Population: morals and customs.

ellauri434.html on line 275: Kant rejected all the arguments for the existence of God except for what is called the "moral" argument. The only indubitable evidence of God's presence is the existence of human conscience. But although Kant had a high regard for Jesus as a moral teacher, interpreters typically assume that his philosophy disallows belief in Jesus as God.
ellauri434.html on line 277: Not everyone believes in God, yet atheists. and agnostics seem to understand the difference between right and wrong and to live good, well, ok lives. The moral argument might suggest the existence of some sort of lawgiver, but it cannot prove the existence of God as traditionally understood, with beard but no testicles.
ellauri434.html on line 325: Kant did not sever any ties between morality and religion. Kant did not forget the notion that people are embodied moral agents who have claims to happiness in the natural world; indeed, he establishes that people are essentially obligated not only to do their duty but also (though not in terms of duty, but because it's fun) to pursue their own happiness. Despite the overriding nature of the moral law, it is not plausible to assume that people can fully renounce their claim to happiness, as it is a fundamental component of what it means to be an embodied moral agent. Thus, Kant conceives of the necessary object of the moral will in terms of a “highest good” – that is, of a good somehow ‘higher’ than the ‘supreme’ and unconditioned good of virtue, as it, according to a principle of distributive justice, also contains happiness: the happiness that people have made themselves worthy of by their virtue. Therefore, the highest good is the perfect, complete, or entire good.
ellauri434.html on line 528: 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.
ellauri435.html on line 227: Pulu oli vastuussa passioistansa. Onnexi se sai ize päättää oliko ne hyviä vai pahoja. Tollaset oralmachine.net/hl/fr">MIT moraalikone testit on aivan joutavia, luihua utilitarismia. Liiskaatko kolme neekeriä vaiko äidin vauvanvaunuineen. Vähän väliä. Pulu peukuttaa lujasti yrittäjyyttä, vaikka puhuu toisesta suupielestä kollektivisaatiosta. Helppo nähdä missä sen intressit oikeasti on, vitun burzhuaa. Le lâche on ize vastuussa lâcheilusta, omavastuu 100%, ei tukia. Saatanan kökkäre!
ellauri435.html on line 425: Contrary to the betrayal narrative cultivated by Russia today, the USSR was never offered a formal guarantee on the limits of NATO expansion post-1990. Moscow merely distorts history to help preserve an anti-Western consensus at home. In 1990, when Mikhail Gorbachev agreed to a united Germany’s incorporation into NATO, he neither asked for nor received any formal guarantees that there would be no further expansion of NATO beyond the territory of a united Germany. It was all quite informal, oral chum to chum. Put against the wall, the traitors who sold USSR short did not question the fact that NATO had won without a fight.
ellauri443.html on line 101: He often invited her parents to stay, as though by studying them he might decipher the mystery of their daughter. They would come to the ­island, where the ancestral home still remained, and would stay for weeks at a time. Never had he met people of such extraordinary blandness, such featurelessness: however much he exhausted himself with trying to stimulate them, they were as unresponsive as a pair of armchairs. In the end he became very fond of them, as one can become fond of armchairs; particularly the father, whose boundless reticence was so extreme that gradually my neighbor came to understand that he must suffer from some form of psychic injury. It moved him to see someone so injured by life. In his younger days he almost certainly wouldn’t even have noticed the man, let alone pondered the causes of his silence; and in this way, in recognizing his father-in-law’s suffering, he recognized his own. It sounds trivial, yet it could almost be said that through this recognition he felt his whole life turning on its axis: the history of his self-will appeared to him, by a simple revolution in perspective, as a moral journey.
ellauri443.html on line 135: In Medea as Euripides wrote it, the heroine kills her children with a knife in her final act of revenge, and while Cusk has modified the action to make it more comprehensible in the present day, she believes the fate of the children speaks to what she calls the “moral cynicism of the divorce world”. Perhaps surprisingly, at least to those readers who saw her as insufficiently protective of her own children’s privacy when she wrote about their family life, Cusk is unfashionably firm about the damaging consequences of divorce.
ellauri443.html on line 137: Medea says: ‘These are our children and if you leave me the grounds for their existence are not there any more.’ They are cancelled, in a way.” WTF? "I want half of everything," kimitti Cuskin akkamainen kotimies. No, I said. "I want the kids for half the week." They are my children, they belong to me, sanoi Cunk. Ei ei, se on minun, kuin pikku Oliver. Mom is innately superior. Some kind of moral hardness and correctness delivers her up to heaven in a chariot. Bloody roads to democracy and justice. Suuret sanat ei suuta halkaise.
ellauri443.html on line 357: Mitä vetoa et Skunkki kehuu tänkin sekopään ihan kuplixi? No tottakai. 20th century problem of personal reality, of the self and its interaction w/behavioral norms, siitähän kenkä taas puristaa. What is the moral sense? Where does it come from? What if one ain't got it? Is that good or bad?
ellauri444.html on line 59: David John Moore Cornwell (19 October 1931 – 12 December 2020), better known by his pen name John le Carré (/ləˈkæreɪ/ lə-KARR-ay, ruutua sanoi lasimestari) was a British author, best known for his espionage novels, many of which were successfully adapted for film or television. A "sophisticated, morally ambiguous writer", meaning he showed leftist leanings. No wonder that near the end of his life, le Carré became an Irish citizen. Earlier, the family was continually in debt and his father–son relationship has been described as "difficult". The Guardian reported that Le Carré recalled that he had been "beaten up by his father and grew up mostly starved of affection after his mother abandoned him at the age of five". When his father died in 1975, Cornwell paid for a memorial funeral service but did not attend, a plot point repeated in A Perfect Spy. The novelist's father, Ronnie Cornwell, was "an epic con man of little education, immense charm, extravagant tastes, but no social values".
ellauri444.html on line 60: In 1952, he returned from Bern to England to study at Lincoln College, Oxford, where he worked covertly for the Security Service, MI5, spying on far-left groups for information about possible Soviet agents. He ran agents, conducted interrogations, tapped telephone lines and effected break-ins. In 1964, le Carré's career as an intelligence officer came to an end as the result of the betrayal of British agents' covers to the KGB by Kim Philby, the infamous British double agent, one of the Cambridge Five. Although le Carré had intended The Spy Who Came in from the Cold as an indictment of espionage as morally compromised, audiences widely viewed its protagonist, Alec Leamas, as a tragic hero. WTF, how dumb can readers be.
ellauri444.html on line 69: His writing explores "human frailty—moral ambiguity, intrigue, nuance, doubt, and cowardice". The fallibility of Western democracy – and of its secret services – is a recurring theme, as are suggestions of a "possible" east–west moral equivalence.
ellauri445.html on line 409: Johnsonin kristillinen moraali läpäisi hänen teoksensa, ja hän kirjoitti moraalisista aiheista niin arvovaltaisesti ja luottavaisesti, että Walter Jackson Baten mukaan "yksikään muu moralisti historiassa ei ole hänen ylhäällä tai edes ala kilpailla hänen kanssaan". Hän oli äärikonservatiivi. Hän vastusti orjuutta moraalisista syistä ja nosti kerran maljan "neekerien seuraavalle kapinalle Länsi-Intiassa". Ihmiskuntaa koskevien uskomustensa lisäksi Johnson tunnetaan myös rakkaudestaan ​​kissoihin, etenkin Hodgeen. Hän rakasti käyttää väärin skotlantilaista viskiä.
ellauri447.html on line 340: While support for the "war on terror" was high among the American public during its initial years, it had become deeply unpopular by the late 2000s. Controversy over the war has focused on its morality, casualties, and continuity, with critics questioning government measures that infringed civil liberties and human rights. Critics have notably described the Patriot Act as "Orwellian" due to its substantial expansion of the federal government's surveillance powers. Controversial practices of coalition forces have been condemned, including drone warfare, surveillance, torture, extraordinary rendition and various war crimes.
ellauri449.html on line 88: Robert Maynard Pirsig (/ˈpɜːrsɪɡ/; September 6, 1928 – April 24, 2017) was an American writer and philosopher. He is the author of the philosophical books Zen and the Art of Motorcycle Maintenance: An Inquiry into Values (1974) and Lila: An Inquiry into Morals (1991), and he co-authored On Quality: An Inquiry Into Excellence: Selected and Unpublished Writings (2022) along with his wife and editor, Wendy Pirsig.
ellauri449.html on line 111: In 1958, he became a "professor" at Montana State University in Bozeman, viz. taught freshman creative writing courses for two years. In the mid to late 1960's, Pirsig was working as a technical writer. Siitä tuli Jyrki Hukkataival. Pirsig's major published work consists of two books: the better known Zen and the Art of Motorcycle Maintenance (1974) and its follow up Lila: An Inquiry into Morals (1991).
xxx/ellauri010.html on line 1176: huomattavan saloralaisen puoliso,

xxx/ellauri013.html on line 343: Ymmärtää nuolla patriootteja kirjoitelman aikana (1937) vaikkei itse usko isänmaahan pätkääkään, istui suursodan aikaan vankilassa pasifismista ja luikki jenkkeihin toista maailmansotaa pakoon. Jenkit ei tykänny sen Marriage and Morals kirjasta eikä sen homostelusta, se sai eri paikoista potkuja. Ei sentään siellä pasifismista, se oli kostonhaluinen pahalle Vladille, halus että jenkit löis ne lysyyn.
xxx/ellauri013.html on line 375: Kirjailijoissa, varsinkin moralisteissa, on kuitenkin vähemmän selvä itseihailun muoto yleinen. He kernaasti ajattelevat pahaa naapureistaan ja tuttavistaan ja tämän johdosta hyvää niistä ihmisistä, joihin he itse eivät kuulu.
xxx/ellauri013.html on line 1017: In an August 1901 letter to the editor of The New York Times Saturday Book Review, Conrad wrote: "Egoism, which is the moving force of the world, and altruism, which is its morality, these two contradictory instincts, of which one is so plain and the other so mysterious, cannot serve us unless in the incomprehensible alliance of their irreconcilable antagonism."
xxx/ellauri027.html on line 1027: The Paphos seminar is not statement-based. The seminar does not seek to provide the ”right” answers. It does not even identify ”fundamental themes”. No particular beliefs are targeted as objects of criticism or veneration. Instead, the content is expected to shine through as if behind a veil. Generic themes such as ”choice”, ”respect”, ”love”, ”temporality” serve like melodies in the background.
xxx/ellauri027.html on line 1054: The human-centered tone of William James is sadly lacking in academic philosophy. But while oral life-philosophical philosophy might not advocate theories for other experts to scrutinize, maybe it can serve another useful function: to deliver contexts for constructive and life-enhancing reflection in which ordinary people can beneficially get involved with reflecting on their life in practice.
xxx/ellauri059.html on line 635: Timonin vapaus on izensä kanssa elämistä ja muilta poissaoloa. Onpas siinä izekeskeinen ja narsistinen moralisti. Epätoivoista yritystä vapautua keskiluokkaisista arvoista. Kuten matkoista, autoista ja tonnikalasta. Ihminen miettii mikä on elämän tarkoitus, tarjoilee umpityhmä hostessi. Tämän kuultuaan Timo höristää korviaan kuin vanha tykkihevonen ja vetää perstaskusta sarjan filosofiklisheitä: elämä on izetarkoitus, tule sellaisena kuin olet, yms yms.
xxx/ellauri075.html on line 106: Dès 1895, paraissent, non signés, ses premiers textes littéraires et philosophiques : « Le Problème de la conscience (à propos de Vladimir Soloviev) » et « Georg Brandes sur Hamlet ». C'est aussi l'année d'une crise morale et d'une dépression nerveuse. L'année suivante, il part en Suisse à Genève pour s'y soigner, travaillant à son premier livre, Shakespeare et son critique Brandès, qui paraît en 1898, à Saint-Pétersbourg chez A. Mendeleïevitch, à compte d'auteur et sous le pseudonyme de Lev Chestov. Le livre passe quasiment inaperçu.
xxx/ellauri075.html on line 334: Benjamin’s academic career did not lead to the expected result of a professorial position: he completed his doctoral dissertation in 1919 (published the following year as The Concept of Criticism in German Romanticism) and worked on his post-doctoral dissertation, or Habilitation, on the German Baroque mourning play, which he completed in 1925, eventually withdrawing it from the University of Frankfurt after an extremely negative reception.
xxx/ellauri084.html on line 773: The candid approach of The Sorrow and the Pity shone a spotlight on antisemitism in France and disputed the idealized collective memory of the nation at large. In 2001, Richard Trank, a documentarian of the Simon Wiesenthal Center, described it as "a film about morality that explores the role of ordinary people".
xxx/ellauri084.html on line 801: Wharton drew upon her insider's knowledge of the upper class New York "aristocracy" to realistically portray the lives and morals of the Gilded Age. In 1921, she became the first woman to win the Pulitzer Prize in Literature, for her novel The Age of Innocence. She was inducted into the National Women's Hall of Fame in 1996. Among her other well known works are the The House of Mirth and the novella Ethan Frome.
xxx/ellauri085.html on line 194: I write about personal finance, investments, entrepreneurship, and basically what a cheapo I am. I am recording all my learnings and mistakes on my youtube channel. Behavioral Economic + Artificial Int
xxx/ellauri085.html on line 264: Mark Cuban for example does this. There are many facts to his beginning and journey that are not exactly moral or success related but now hes in a position to say whatever he wants and relate everything as a direct result of his effort, ability and contributions and supposedly working harder than everyone else. He just likes to hear himself talk like many of these types do.
xxx/ellauri085.html on line 287: Peterson has characterized himself politically as a "classic British liberal", and as a "traditionalist". He has stated that he is commonly mistaken to be right-wing. Yoram Hazony wrote in The Wall Street Journal that "[t]he startling success of his elevated arguments for the importance of order has made him the most significant conservative thinker to appear in the English-speaking world in a generation. Peterson says that an "analysis of the world's religious ideas might allow us to describe our essential morality and eventually develop a universal system of morality."
xxx/ellauri086.html on line 684: Nathaniel Hawthorne (July 4, 1804 – May 19, 1864) was an American novelist, dark romantic, and short story writer. His works often focus on history, morality, and religion.
xxx/ellauri086.html on line 849: She shall press, ah, nevermore! Nooralta se meni jo!
xxx/ellauri087.html on line 325: Keynesin mielestä apostolit oli pikemminkin kuin vesimittareita Finnträskin tai Huitilanjoen pintakalvolla. Vanha Keynes katui nuoruutensa kömmähdyxiä. Se ja sen kaverit oli olleet utopistisia immoralisteja, pilkkasivat sovinnaista moraalia ja viisaita vanhuxia, uskoivat pseudojärkeisuskoiseen käsityxeen ihmisluonnosta, olivat pinnallisia arvostelmissa ja tunteissa. Sodan jälkeen Keynes tiesi mistä kenkä puristaa: kysynnän ja tarjonnan kohtaamattomuudesta. Tarpeettomalle tavaralle täytyy luoda kysyntää vaikka väkipakolla. Rupusakille on siirrettävä ostovoimaa verotuxella ja julkisella kulutuxella. Ei ei! huusi Chicagon konnajoukkio, ihan väärin! Juuri vastoinpäin! Pois rahat rotinkaisilta ja kaikki liikenevä rikkaille, niin ne perustavat yrityxiä ja palkkaavat sinne osattomat pikkurahalla. Jo lähtee bisnes kulkemaan, onni ja raha tihkuu murusina köyhimyxille rikkaiden ruokapöydästä, ja kaikki ovat win-win tyytyväisiä.
xxx/ellauri087.html on line 357: In essence Keynes finds that Moore's apostles adopted his religion meaning one's attitudes towards oneself and the ultimate (Mr. Moore), but ignored his morals, whatever they might be, besides taking in pretty boys from behind like Socrates. What are they pray? Let's give G.E. himself the floor!
xxx/ellauri087.html on line 456: Further in the field of science fiction, Ursula K. Le Guin wrote a Hugo-nominated short story whose title, "Vaster than Empires and More Slow", is taken from the poem. Ian Watson notes the debt of this story to Marvell, "whose complex and allusive poems are of a later form of pastoral to that which I shall refer, and, like Marvell, Le Guin's nature references are, as I want to argue, "pastoral" in a much more fundamental and interesting way than this simplistic use of the term." There are other allusions to the poem in the field of Fantasy and Science Fiction: the first book of James Kahn's "New World Series" is titled "World Enough, and Time"; the third book of Joe Haldeman's "Worlds" trilogy is titled "Worlds Enough and Time"; and Peter S. Beagle's novel A Fine and Private Place about a love affair between two ghosts in a graveyard. The latter phrase has been widely used as a euphemism for the grave, and has formed the title of several mystery novels.
xxx/ellauri087.html on line 563: In 1986 he was arrested for soliciting an undercover policewoman for immoral purposes. In 1995 he was charged with battering his girlfriend Krystal Kennedy after leaving his wife of 35 years. Kennedy declined to testify against Knievel, however, and later married him.
xxx/ellauri087.html on line 649: Onnistumisia on paljon, kuten Helsingin kaupungin innovaatiopalkinnon vuonna 2010 saanut vanhusten Liikkumissopimus. Sen tarkoituksena on vahvistaa kotihoidon potilaiden toimintakykyä arkiliikuntaa lisäämällä. Yrjöillä siihen liittyy liikkuminen kerroxittain vanhempien petillä. Kubilabala, liiku horisontaalisesti, huutaa Liisa alta neuvoja. Yksi Engeströmin keskeisiä teesejä on kollektiivinen oppiminen. Nyt loppusuoralla on Suomen Akatemian rahoittama tutkimus, jonka tarkoitus on kerätä tästä yhteisöllisiä esimerkkejä ympäri maailmaa. Niitä voisi löytyä sieltä etelämeren saarilta, joilta Margaret Mead löysi vapaasti kasvatettuja kubilabala-sexin harrastajia. (Sekin tutkimus osoittautui huijauxexi loppuviimexi. Etelämeren saarelaiset veti Meadia vaan höplästä ja hihitteli kouraansa.)
xxx/ellauri103.html on line 193: But what does this have to do with writing fiction? The moral of the sombrero scandals is clear: you’re not supposed to try on other people’s hats. Yet that’s what we’re paid to do, isn’t it? Step into other people’s shoes, and try on their hats. Try their underwear for size. Make fun of them when they don't say Calvin Klein, or have skidmarks on them.
xxx/ellauri103.html on line 507: Doonesbury sarjakuvaa ei muista kukaan, varsinkaan sen jälkeen kun Gary Trudeau (ihan aiheesta) 2015 kritisoi Charlie Hebdon piirtäjiä "for punching downward..., attacking a powerless, disenfranchised minority with crude, vulgar drawings closer to graffiti than cartoons", and thereby wandering "into the realm of hate speech" with cartoons of Muhammad. Muiden pöyristyneiden öykkärien joukossa joku paska David Frum "criticized what he called Trudeau's moral theory that holds "the privilege-bearer responsible". Eihän se nyt käy, privilege on privilege, Mariallakin oli sellainen, eikä sitä siltäkään otettu pois. Rääppä humanistiystävineen piti rinnassa "Je suis Charlie" läppyjä. Charlie Chaplin lie ollut kyseessä.
xxx/ellauri104.html on line 537: Kiinnostavaa mutta tuskin ylläri että nää mielenterveyden ongelmat on pitkälle juuri ne mistä kirjailijat ja moralistit puhuvat. Tämmöisiä ovat muurahaiset jotka ei kanna enää kekoon korsia vaan alkavat oudosti kiertää ympyrää ja pureskella toisia. Ennen pitkää niihin tarttuu pari korstoa jotka kantavat ne ulos pesästä.
xxx/ellauri104.html on line 665: The Restructured Clinical scales were designed to be psychometrically improved versions of the original clinical scales, which were known to contain a high level of interscale correlation, overlapping items, and were confounded by the presence of an overarching factor that has since been extracted and placed in a separate scale (demoralization). The RC scales measure the core constructs of the original clinical scales.
xxx/ellauri104.html on line 667: Critics of the RC scales assert they have deviated too far from the original clinical scales, the implication being that previous research done on the clinical scales will not be relevant to the interpretation of the RC scales. However, researchers on the RC scales assert that the RC scales predict pathology in their designated areas better than their concordant original clinical scales while using significantly fewer items and maintaining equal to higher internal consistency, reliability and validity; further, unlike the original clinical scales, the RC scales are not saturated with the primary factor (demoralization, now captured in RCdem) which frequently produced diffuse elevations and made interpretation of results difficult; finally, the RC scales have lower interscale correlations and, in contrast to the original clinical scales, contain no interscale item overlap.
xxx/ellauri104.html on line 683: Demoralization
xxx/ellauri113.html on line 89: On the Fourfold Root of the Principle of Sufficient Reason (German: Ueber die vierfache Wurzel des Satzes vom zureichenden Grunde) is an elaboration on the classical Principle of Sufficient Reason, written by German philosopher Arthur Schopenhauer as his doctoral dissertation in 1813. The principle of sufficient reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. Schopenhauer revised and re-published it in 1847. The work articulated the centerpiece of many of Schopenhauer's arguments, and throughout his later works he consistently refers his readers to it as the necessary beginning point for a full understanding of his further writings.)
xxx/ellauri116.html on line 255: Hizi kun olisin voinut lyödä vetoa että olen jossain paasannut Garcia Marquesin ja Mario Vargas Llosan (henceforth Löysä) välisestä nyrkkiottelusta, jossa oikeistoliberaali Mario löi pienemmän mutta vasurimman Marquezin nenän lysyyn varmaan oikealla suoralla. Silloin Gabolla oli jo Nobelinsa, Mariolla ei. Mutta nimeä ei löydy? Hemmetti. Mähän luin Lödeltä jonkun aika paskan räpellyxen kesällä 2021, In praise of the stepmother, ja siinä yhteydessä koitin selvittää, onko Löysällä ehkä homotaustoja. Sen Sueno del Celta oli homostelua, ja samaa on monissa muissakin sen niteissä. Joku epsanjalainen homokirjailia sanookin, että vaikkei se olisi koskaan uskaltautunut lakanoiden väliin nakun omansukupuolisensa natustajan kaa, niin kunniahomo se kirjojensa perusteella on ainakin. Yx Mario Brosin homoniteistä oli nimeltään Kadetraalissa oli viileää tms. Conversacion criminal en la catedral. Hehe. Kurjallista kunnianhomoa.
xxx/ellauri116.html on line 394: Mikäs se nyt oli? Ainiin se 1700-luvun romaani, mulla taitaa olla se, vaikken ole lukenut. A French epistolary novel by Pierre Choderlos de Laclos, first published in four volumes by Durand Neveu from March 23, 1782. It is the story of the Marquise de Merteuil and the Vicomte de Valmont, two narcissistic rivals (and ex-lovers) who use seduction as a weapon to socially control and exploit others, all the while enjoying their cruel games and boasting about their talent for manipulation. It has been seen as depicting the corruption and depravity of the French nobility shortly before the French Revolution, and thereby attacking the Ancien Régime. The book has also been described as merely a story about two amoral people.
xxx/ellauri120.html on line 66: Key features of Freud’s theory, in addition to being wrong, are repugnant to modern sensibilities. Misogynist perspectives are integral to the theory and to the man. To name but a few of the more egregious: Penis envy. The moral inferiority of woman. Only psychosexually mature women can achieve vaginal orgasm, while orgasm by clitoral stimulation is evidence of stunted development. “Women oppose change, receive passively, and add nothing of their own.”
xxx/ellauri121.html on line 308: In the early 70s, Atwood added considerably to her work as a teacher and writer by editing manuscripts for the cutting-edge nationalist publisher The House of Anansi. By then, her marriage to Polk was over (Sullivan is vague about why, offering mainly generalities about the difficulty of staying together in that morally freewheeling era. Fact is, Jim Polk was not enough of a handyman for manly Margaret.) In 1972, Atwood met Gibson, a novelist and cultural activist whose own marriage was crumbling. The two began an affair, meeting at first clandestinely in the basement office of Toronto’s Longhouse Bookshop, but soon living together—for several years on a working farm north of the city.
xxx/ellauri122.html on line 822: 'A Confederacy of Dunces' was written 11 years after Toole committed suicide. Ignatius O'Reilly is a 30-year-old man living with his mother in New Orleans, who comes into contact with many French Quarter characters while searching for employment. Though comical, there is a deep streak of melancholy that runs through Reilly's character, and Toole's ability to combine these two aspects beautifully won him the Pulitzer Prize for fiction in 1981. The moral (as usual): everybody is the Steven of his or her own life. A complete turd. Supposedly funny. Parochial baloney.
xxx/ellauri122.html on line 862: 'Lord of the Flies' became a bestseller and required reading in grade schools and universities back in the '60s. The novel recounts the journey of a group of small boys stranded on a coral island. Once troubles arise, brutal portraits of human nature start to emerge.
xxx/ellauri123.html on line 769: One of the first things Nabokov makes a point of saying is that, despite John Ray Jr.'s claim in the Foreword, there is no moral to the story. Nabokov concludes the afterword with a reference to his beloved first language, which he abandoned as a writer once he moved to the United States in 1940: "My private tragedy, which cannot, and indeed should not, be anybody's concern, is that I had to abandon my natural idiom, my untrammeled, rich, and infinitely docile Russian language for a second-rate brand of English." Alas, that 'wonderful Russian language' which, I imagined, still awaits me somewhere, which blooms like a faithful spring behind the locked gate to which I, after so many years, still possess the key, turned out to be non-existent, and there is nothing beyond that gate, except for some burned out stumps and hopeless autumnal emptiness, and the key in my hand looks rather like a lock pick. Or floppy prick."
xxx/ellauri123.html on line 1016: for immoral purposes. (Alexander Dolinin has recently produced a fascinating
xxx/ellauri123.html on line 1154: Remu was born in Nogent-le-Rotrou. A nobleman (under the tutelage of the Lorraine family), he did his studies under Marc Antoine Muret and George Buchanan. As a student, he became friends with the young poets Jean de La Péruse, Étienne Jodelle, Jean de La Taille and Pierre de Ronsard and the latter incorporated Remy into the "La Pléiade", a group of revolutionary young poets. Belleau´s first published poems were odes, les Petites Inventions (1556), inspired by the ancient lyric Greek collection attributed to Anacreon and featuring poems of praise for such things as butterflies, oysters, cherries, coral, shadows, turtles, and twats. His last work, les Amours et nouveaux Eschanges des Pierres precieuses (1576), is a poetic description of gems and their properties inspired by medieval and renaissance lapidary catalogues. He died impotent in Paris on 6 March 1577, and was buried in Grands Augustins. Remy Belleau was greatly admired by impotent poets in the twentieth century, such as Francis Ponge. Francis Ponge (1899 Montpellier, Ranska – 1988 Le Bar-sur-Loup, Ranska) oli ranskalainen runoilija. Ponge työskenteli kirjailijanuransa ohella toimittajana, kustannustoimittajana ja ranskan kielen opettajana. Hän osallistui toisen maailmansodan aikana vastarintaliikkeeseen ja kuului vuosina 1937–1947 kommunistipuolueeseen. Hän sai vaikutteita eksistentialismista, ja esinerunoissaan hän paljastaa kielen avulla objektin itsenäisenä, omanlakisena maailmana. Francis Ponge was born in Montpellier, France in 1899. He has been called “the poet of things” because simple objects like a plant, a shell, a cigarette, a pebble, or a piece of soap are the subjects of his prose poems. To transmute commonplace objects by a process of replacing inattention with contemplation was Ponge’s way of heeding Ezra Pound’s edict: ‘Make it new.’ Ponge spent the last 30 years of his life as a recluse at his country home, Mas des Vergers. He suffered from frequent bouts with nervous exhaustion and numerous psychosomatic illnesses. He continued to write up until his death on August 6, 1988.
xxx/ellauri123.html on line 1252:

Q or A: The moral side of paedophilia

xxx/ellauri125.html on line 508: continue his good work in the cause of morality by cautioning you
xxx/ellauri125.html on line 511: morals, both ancient and modern, have struggled with this stately
xxx/ellauri125.html on line 598: Walt oli ent. sotilas joka neekerinä taisteli integraation puolesta. Coleman piileskeli palefacena oma napa aina lähinnä. Se on individualismia. Kyllä tää on niin nähtävä et Pepun oma irtoaminen juutalaisuudesta on se mitä se tässä jaxaa märehtiä. Exiinä American Pastoralissa ole vähän sama tematiikka? Kaise sit oli jäänyt närästämään.
xxx/ellauri125.html on line 693: But if you search for moral wisdom in Katy Perry's lyrics, then
xxx/ellauri126.html on line 191: raivo, kritiikki ja röyhkeys, tuomitsevuus ja moralisointi, holhoaminen, hoitaminen/auttaminen, kateus ja
xxx/ellauri127.html on line 508: 16. The Human Stain is a novel of sweeping ambition that tells the stories not just of individual lives but of the moral ethos of America at the end of the twentieth century. How would that ethos be described? What does the novel reveal about the complexity of issues such as race, sex, identity, and privacy?
xxx/ellauri127.html on line 636: The mortal sense of morals is the duty "we" have to pay on mortal sense of beauty.
xxx/ellauri127.html on line 677: We work with sex professionals in the health area of ​​Mexico, Central America, and other English-speaking countries to develop topics of enormous public interest such as hypertension, diabetes mellitus, tinnitus, nutrition, oral implants, anal implants, genital transplants, irrational use of medications, or hygienic tissues such as biotechnology, medical ethics, the teaching of Medicine, Alternative Medicines, etc.
xxx/ellauri128.html on line 137: Duclos devint en 1755 secrétaire perpétuel de l'Académie française. Dans cette fonction, il se montra très actif et rendit de nombreux services à cette compagnie, prenant une grande part à l’édition de 1762 du Dictionnaire, dont il écrivit la préface, et faisant substituer aux lieux communs de morale qui formaient les sujets du prix d’éloquence des éloges des grands hommes (1755).
xxx/ellauri128.html on line 157: François VI, deuxième duc de La Rochefoucauld, prince de Marcillac, pair de France, né le 15 septembre 1613 à Paris et mort le 17 mars 1680 dans la même ville, est un écrivain, moraliste, mémorialiste et militaire français du XVIIe siècle. Il fait partie du mouvement littéraire du classicisme et est surtout connu pour ses Maximes. Bien qu'il n'ait publié officiellement que ses Mémoires et ses Maximes, sa production littéraire est dense. Dense se oli izekin. Jopa J-J. Rousseau sanoi, eze oli surullinen passka.
xxx/ellauri128.html on line 214: Luc Clapiers de Vauvenargues, Vauvenarguesin markiisi (1715–1747) oli ranskalainen moralisti. Hän oli nuoruudessaan upseerina, mutta joutui eroamaan sotilaanuralta Böömin sotaretkellä 1742 terveydellisistä syistä (clap most likely). Hän eli sen jälkeen sairaana ja varattomana enää muutamia vuosia. Heitti lusikan nurkkaan Helmin ikäisenä. Voiko tippuriin kuolla? Kyllä vain, se voi levitä sydämmeen. Hän julkaisi 1746 teoksen, joka mainitaan toisinaan nimellä Maximes tai sen ensimmäisen kirjoituksen mukaan nimellä Introduction à la connaissance de l’esprit humain. Teos sisältää kauniita ja vakavahenkisiä moraalisia mietteitä, joista kuvastuu pohjaltaan optimistinen maailmankatsomus, joten ne ovat jyrkässä vastakohdassa esimerkiksi François de La Rochefoucauldin kuuluisille maksiimeille.
xxx/ellauri128.html on line 463: Wystan Hugh Auden (/ˈwɪstən ˈhjuː ˈɔːdən/ 21 February 1907 – 29 September 1973) was an Anglo-American poet. Auden´s poetry was noted for its stylistic and technical achievement, its engagement with politics, morals, love, and religion, and its variety in tone, form, and content. Some of his best known poems are about love, such as "Funeral Blues"; on political and social themes, such as "September 1, 1939" and "The Shield of Achilles"; on cultural and psychological themes, such as The Age of Anxiety; and on religious themes such as "For the Time Being" and "Horae Canonicae".
xxx/ellauri128.html on line 582: Jean Rostand, né le 30 octobre 1894 à Paris (17e arrondissement) et mort le 4 septembre 1977 à Ville-d´Avray (Hauts-de-Seine), était un écrivain, moraliste, biologiste, historien des sciences et académicien français. Très intéressé par les origines de la vie, il étudie la biologie des batraciens (grenouilles, crapauds, tritons et autres), la parthénogenèse, l´action du froid sur les œufs, et promeut de multiples recherches sur l´hérédité. Avec conviction et enthousiasme, il s´efforce de vulgariser la biologie auprès d´un large public (il reçoit en 1959 le prix Kalinga de vulgarisation scientifique) et d´alerter l´opinion sur la gravité et des problèmes humains qu´elle pose. Considérant la biologie comme devant être porteuse d´une morale, il met en garde contre les dangers qui menacent les humains lorsqu´ils jouent aux apprentis sorciers, comme les tenants de l´eugénisme. Toutefois, Rostand soutient une forme d´« eugénisme 'positif' », approuvant certains écrits d´Alexis Carrel et la stérilisation des personnes atteintes de certaines formes graves de maladies mentales, ce qui fut rapproché, après la guerre, de la loi nazie de 1933, et lui fut reproché dans un contexte où l´eugénisme est une idéologie encore répandue avec des auteurs comme Julian Huxley, premier directeur de l´UNESCO (1946-1948).
xxx/ellauri128.html on line 609: La philosophie de Maritain embrasse de larges champs de la pensée : cognition, morale, métaphysique, arts et politique. Aika mitäänsanomaton jäbä. Sen "filosofia" on puhdasta sekoilua:
xxx/ellauri129.html on line 74: extravertiertes Empfinden ist eine vitale Funktion mit dem stärksten Lebenstrieb. Ein solcher Mensch ist realistisch und oft auch genussorientiert. Bei zu starkem Objekteinfluss kommt seine skrupellose und teilweise naiv-lächerliche Moral zum Vorschein. In Neurosen entwickelt er Phobien aller Art mit Zwangssymptomen und ist nicht fähig, die Seele des Objektes zu erkennen.
xxx/ellauri129.html on line 662: With that, she did not go back to her former life, but became a national celebrity of sorts, publishing "an armload of books and criss-crossing the United States on a decades-long reform campaign", not only fighting for married women's rights and freedom of speech, but calling out against "the power of insane asylums". She became what some scholars call "a publicist and lobbyist for better insanity laws". As scholar Kathryn Burns-Howard has argued, Packard reinvented herself in this rôle, earning enough to support her children and even her estranged husband, from whom she remained separated for the rest of her life. Ultimately, moderate supporters of women's rights in the northern U.S. embraced her, weaving her story into arguments about slavery, framing her experience as a type of enslavement and even arguing in the midst of the Civil War that a county in the midst of freeing African-American slaves should do the same for others who suffered from abusive husbands. Some argue that she seemed oblivious to her racial prejudice in arguing that white women had a "moral and spiritual nature" and suffered more "spiritual agony" than formerly enslaved African-Americans. Even so, others say that her story provided "a stirring example of oppressed womanhood" that others did not.
xxx/ellauri130.html on line 174: Marcion of Sinope (/ˈmɑːrʃən, -ʃiən, -siən/; Greek: Μαρκίων [note 1] Σινώπης; c. 85 – c. 160) was an early Christian theologian, an evangelist, and an important figure in early Christianity.Marcion preached that the benevolent God of the Gospel who sent Jesus Christ into the world as the savior was the true Supreme Being, different from and opposed to the malevolent demiurge or creator god, identified with the Hebrew God of the Old Testament. He considered himself a follower of Paul the Apostle, whom he believed to have been the only true apostle of Jesus Christ, a doctrine called Marcionism. Marcion published the earliest extant fixed collection of New Testament books, making him a vital figure in the development of Christian history.[citation needed] Early Church Fathers such as Justin Martyr, Irenaeus, and Tertullian denounced Marcion as a heretic, and he was excommunicated by the church of Rome around 144. He published the first known canon of Christian sacred scriptures, which contained ten Pauline epistles (the Pastoral epistles weren't included) and a shorter version of the Gospel of Luke (the Gospel of Marcion). This made him a catalyst in the process of the development of the New Testament canon by forcing the proto-orthodox Church to respond to his canon. Varmaan Marcion oli sitten yhtä persepää kuin Puovoli.
xxx/ellauri136.html on line 63: Vuonna 2011 Quoralla oli Guardianin mukaan mahdollisesti yli 500 000 rekisteröitynyttä käyttäjää. Lehden mielestä Quoran silloiset kilpailijat, kuten Yahoo Answers, Formspring, Mahalo ja Ask.com, olivat paljolti hylänneet käyttäjäpohjaiset kysy-vastaa-palvelut. Quorakin toimii oikeasti siten että turvelo kysyy kysymyxen ja vastaa ize siihen. Se on oikeastaan tollanen vauva.fi tai Suomi 24 tyyppinen turveloiden keskustelupalsta. Quora sulki monta vuotta sitten mut pois sivustolta kun koitin vastata. Sen jälkeen on mulle riittänyt muiden turveloiden stalkkaus.
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1. Lucia Loman, British doctoral researcher in Literature, female:

   
   xxx/ellauri136.html on line 82: Lucia Toman´s credentials: Doctoral researcher in Literature. MA in Comparative Literature & Literary Analysis and Criticism, Goldsmiths, University of London · Graduated 2018. A voracious reader · Literature. Reads extensively and has published on Jungian psychology · Jungian Psychology. Avid reader, writer and doctoral student in literature · Literature. PhD researcher interested in Jungian psychoanalysis · Jungian Psychological Type. Knows French. Knows Slovak. Knows Czech. Bet her family is Bohemian (or Moravian perhaps).
   xxx/ellauri136.html on line 634: Tiemestarin kirja on pohjimmiltaan eräänlainen moraalitutkielma, jonka keskiössä ovat henkilöhahmojen tekemät moraaliset ja eettiset valinnat. Teoksessa on fantasiakirjamaiseen tyyliin hiukan mustavalkoinenkin hyvän ja pahan taistelu. Nooralla on valkonen stezon ja pollareilla mustat.
   xxx/ellauri136.html on line 636: Lähteen paljastuttua Noora eristetään kotiinsa viikoiksi ennen teloitusta. Eräänä päivänä hän saa vieraakseen sotilaskomentaja Taron (nimestä päätellen kai japsu), joka on aiemminkin käynyt vierailuilla tiemestarin talossa ja yrittänyt saada perhettä kiinni vesirikoksesta. Taro tarjoaa Nooralle mahdollisuutta jäädä henkiin sillä ehdolla, että he tekisivät Senjan kanssa töitä armeijalle. Noora kieltäytyy: ”Olin yksin, ja sanoin ainoan asian, jonka saatoin sanoa. ’Mikään ei saa minua ottamaan tarjoustanne vastaan’, ei edes salamiakki.” Noora luopuu mieluummin Fazerin salmiakista kuin toimii arvojensa vastaisesti, ja tässä hän vertautuu henkilöhahmona jälleen marttyyriin. Nooran ja Taron erottaa toisistaan kuin ruozalaisen sotilaan ja upseerin saunassa vain kepillä. He käyvät vierailun päätteeksi filosofisen keskustelun elämän tarkoituksesta. Molemmat uskovat, ettei kuoleman jälkeen ole luvassa pelastusta tai palkkiota siitä, miten on elämänsä elänyt, mutta Noora sanoo: ”Uskon, että vaikeita valintoja on tehtävä jokaisena päivänä, siitä huolimatta, että hyvin tietää, ettei mitään palkkiota ole. Koska jos ei ole mitään muuta kuin tämä, se on ainoa tapa jättää elämästään jälki, jolla on jotain merkitystä.” Taro sen sijaan toteaa: ”jos mitään muuta ei ole kuin tämä, voin yhtä hyvin nauttia siitä niin kauan kuin sitä kestää.” Toisin kuin egoistiseksi hedonistiksi osoittautuva Taro, stooalainen Noora pysyy uskollisena isin arvoille ja sille, minkä kokee oikeaksi, vaikka ei edes odota palkkiota. Omalla tavallaan palkkio hänelle lienee kuitenkin se, että hän tietää jättäneensä elämästään jäljen, ”jolla on jotain merkitystä”. Vittu noita iänikuisia omia etujaan ajavia merkityxiä. Vitun palkkoita. Vitun jälkiä. Veteen piirrettyjä viivoja. Tieraatoja.
   xxx/ellauri136.html on line 638: Isä opettaa Nooralle tiemestarin ammatin ytimen: ”Tiemestarilla on erikoislaatuinen side tiehen ja auton alle jääneisiin eläimiin. Tee ei ole teetä ilman vettä, eikä tiemestari ilman tieraatoja ole tiemestari."
   xxx/ellauri137.html on line 146: Leo N. Tolstoi (1828-1910), kirjailija, sosiaalireformisti ja moralisti, tunnetaan tällä haavaa lähinnä romaaneista (tai leffoista) Vainaa i Mir ja Anna Karenina. Lisäxi se kynäili kaikenlaisia pamfletteja ja muutamia lisäromskuja, esim joku Ylösnousemus. Se hurahti jeesusteluun aika pahasti lähestyessään viittäkymmentä, mistä jäljempänä enemmän.
   xxx/ellauri138.html on line 198: Tuhon vuosisata (20. siis) joka kiertelee ja tuhoaa jutkurottia enemmän kuin mikään aiempi - miljoonat ja taas miljoonat tavalliset koukkunokat joutuvat kärsimään menetyksen toisensa perästä, julmuuden toisensa perästä, pahuuden toisensa perästä. Enemmän kuin puoli maailmaa joutui alistumaan patologiselle sadismille (ml kommunismille) yhteiskuntakäsitteenä, julman verovainon pelko säätelee ja kahlehtii kokonaisia yrittäjäyhteisöjä, yrittäjäyksilön elämän alennustila organisoidaan ja viedaan läpitte historiassa aikaisemmin tuntemattomassa mittakaavassa, vasemmiston aaterikolliset hajottavat ja orjuuttavat kansakuntia ja riistävät niltä kaiken kaiken, väestö demoralisoituu niin että se aamuisin sängystä noustessaan on kuin Babbitt: ei tunne pienintäkään halua kohdata uutta päivää, valkoinen nymfetti olikin vaan unta ja tytär käyttää väärää pahanhajuista hammastahnaa, kaikki tämän vuosisadan kammottavat koetinkivet!
   xxx/ellauri139.html on line 1205: Doston typerä jatkosarja jossain viikkolehdessä. Doston oli jo ollut lusimassa Siperiassa. Suht palasina se sieltä palasi. He planned to explore the moral and psychological dangers of the ideology of "radicalism", and felt that the project would appeal to the conservative publisher Katkov.
   xxx/ellauri148.html on line 173: And if there should arise from the House of David a king, who studies the Torah and occupies himself with the commandments as his father David had, according to the written and oral Torah; and if he forces all Israel to follow the Torah and observe its rules; and if he fights the wars of the Lord—then he must be presumed be the Messiah. And if he succeeds in his acts, and rebuilds the Temple in its place, and gathers the exiled of Israel—then he certainly is the Messiah. And he will repair the whole world to serve the Lord together, as it is written, For then will I turn to the peoples a pure language that they may call upon the name of the Lord to serve Him with one consent (Zeph. 3:9)
   xxx/ellauri149.html on line 500: He obliged those who had faith in Dog to a radical morality wherein they distinguish solely between "duty or sin" in their every action.
   xxx/ellauri157.html on line 82: After starting dance classes at the age of four, she competed regularly in dance contests throughout her childhood, including in "To Be Number One", and joined the eleven-member dance crew We Zaa Cool alongside BamBam of Got7. In September 2009, the group entered the competition LG Entertainment Million Dream Sanan World broadcast on Channel 9 and won the "Special Team" Award. Lisa participated in a singing contest as a school representative for "Top 3 Good Morals of Thailand", hosted by the Moral Promotion Center in early 2009, where she finished as a runner-up.
   xxx/ellauri157.html on line 107: In the seventeenth century, the story of King Candaules’s wife was seen as a moral lesson, warning against violations of the marital bedchamber. The theme was treated by the poet Jacob Cats in his Toneel vande mannelicke Achtbaerheyt, in which he devoted no less than eighty-six verses to the tale of Candaules and Gyges, and illustrates the scene in the royal bedchamber with a print by Pieter de Jode after Adriaen van de Venne. In the print the Queen is seen half naked from behind. Candaules is already in bed, and the Queen looks at Gyges, who is largely concealed behind the wallhangings. The moral of the story is clarified by a scene on a smaller scale in the background, showing Candaules being slain by Gyges. The print no doubt served as an inspiration for several other later renditions of the theme in Northern Netherlandish painting, including works by Frans van Mieris the Elderv, and Eglon van de Neervi.
   xxx/ellauri157.html on line 210: Baal Shem Tov was the stage name of Rabbi Israel ben Eliezer, a Polish rabbi and mystical healer known as the . His teachings imbued the esoteric usage of practical Kabbalah of Baalei Shem into a spiritual movement, Hasidic Judaism. While a few other people received the title of Baal Shem among Eastern and Central European Ashkenazi Jewry, the designation is most well known in reference to the founder of Hasidic Judaism. Baal Shem Tov, born in the 17th century Kingdom of Poland, started public life as a traditional Baal Shem, but introduced new interpretations of mystical thought and practice that eventually became the core teachings of Hasidism. In his time, he was given the title of Baal Shem Tov, and later, by followers of Hasidism, referred to by the acronym BeShiT. He disavowed traditional Jewish practice and theology by encouraging mixing with non-Jews and asserting the sacredness of everyday corporal existence.
   xxx/ellauri157.html on line 347: Could there possibly be a connection between Scholem’s own confession of moral confusion and his treatment of Frank. Did he see something of himself in Frank, who was accused of various sexual perversions, and recoil in horror? While there can be no definitive answer to this question, considering Scholem’s emotional life from the years in which he was writing this pathbreaking essay creates the possibility of a new reading.
   xxx/ellauri157.html on line 620: These "Ultra-Orthodox" Jews became known as Haredi Jews, although both of these terms are considered negative in some circles. The term is also sometimes spelled Charedi or Chareidi in English. It is important to note that members of this group do not reject the modern world or technologies (like nuclear weapons) entirely, but they treat adaptations of Jewish law to fit that world as very serious. Most of the differences between Haredi and Orthodox perspectives have to do with decisions of oral law as to how the Torah should be applied to a modern situation. In many broad senses, the two groups tend to agree, and it is more in the specifics that things begin to diverge, like payot and tefilin and wearing antimacassars and funny double hats.
   xxx/ellauri165.html on line 368: Emma lay in bed prostrate with grief for many weeks, often receiving visitors in tears. It was some weeks before she heard that Nelson's last words were of her and that he had begged the nation to take care of her and Horatia. After William and Sarah distanced themselves from her (William being elated upon hearing that Nelson had not changed his will), she relied on Nelson's sisters (Kitty Matcham and Susanna Bolton) for moral support and company. Like her, the Boltons and Matchams had spent lavishly in expectation of Nelson's victorious return, and Emma gave them and other of his friends and relations money.
   xxx/ellauri165.html on line 417: Of course, saying your empire is morally superior to the other fellow's is a sad exercise at best but then this movie was made during World War II so some allowances should be made,
   xxx/ellauri165.html on line 568: Laudato si' mi' signore per sora nostra morte corporale,
   
   xxx/ellauri165.html on line 579: There’s a tonne of therapy and sexual issues wrapped up here isn’t it? Who in their right mind would want a perpetually healing hymen? Or was this just a one time deal - just when conceiving via holy spirit? I should add why was her virginity so important anyway? Seems a throw back to a time which virginity may have been prized. I’d image venereal diseases were considered a curse for those fornicating, a moral judgement. But it still seems over blown.
   xxx/ellauri167.html on line 207: Giovanni e Paolo Malatrasi sono due giovani rimasti orfani in tenera età ed eredi di solida industria. Mentre Giovanni, il fratello maggiore, ha un carattere introverso e tormentato, Paolo è tutto l'opposto: allegro e spensierato, ama circondarsi di compagnie spregiudicate e prive di remore morali. Durante un periodo di assenza da casa di Paolo, Giovanni ha modo di frequentare la ragazza del fratello, Francesca Podesti, e di innamorarsene, pienamente corrisposto. Sposatala quasi clandestinamente, Giovanni impone alla giovane di troncare con le vecchie amicizie, senza, con questo riuscire a tacitare l'esasperata gelosia che egli nutre verso il passato della moglie. Allorché Paolo fa ritorno a casa, superata la sorpresa per l'imprevisto matrimonio, organizza una festa alla quale invita i vecchi amici. In questa circostanza, il contegno assurdamente geloso di Giovanni finisce col gettare Francesca tra le braccia di Paolo e col convincerla ad abbandonare il tetto coniugale. Sconvolto da questa decisione, Giovanni uccide la moglie e il fratello.
   xxx/ellauri167.html on line 533: acter was the object of Jesus Christ. That his intention was simply to reinstate natural religion, & by diffusing the light of his morality, to teach us to govern ourselves. His precepts are the love of god & love of our neighbor.
   xxx/ellauri167.html on line 536: He believes the Free masons were originally possessed of the true principles & objects of Christianity, & have still preserved some of them by tradition, but much disfigured. The means he proposes to effect this improvement of human nature are `to enlighten men, to correct their morals & inspire them with benevolence. Secure of our success, sais he, we abstain from violent commotions. To have foreseen the happiness of posterity & to have prepared it by irreproachable means, suffices for our felicity.
   xxx/ellauri167.html on line 540: As Wishaupt lived under the tyranny of a despot & priests, he knew that caution was necessary even in spreading information, & the principles of pure morality. He proposed therefore to lead the Free masons to adopt this object & to make the objects of their institution the diffusion of science & virtue. He proposed to initiate new members into his body by gradations proportioned to his fears of the thunderbolts of tyranny. This has given an air of mystery to his views, was the foundation of his banishment, the subversion of the masonic order, & is the colour for the ravings against him of Robinson, Barruel & Morse, whose real fears are that the craft would be endangered by the spreading of information, reason, & natural morality among men.
   xxx/ellauri168.html on line 63: Truman speeches have phrases such as, "better world order", "peaceful world order", "moral world order" and "world order based on law" but not so much "new world order".
   xxx/ellauri168.html on line 91: A very few could really believe in a bi-polar new order of U.S. power and United Nations moral authority, the first as global policeman, the second as global judge and jury. The order would be collectivist in which decisions and responsibility would be shared. LOL. Pat Buchanan predicted that the Persian Gulf War would in fact be the demise of the new world order, the concept of United Nations peacekeeping and the U.S.´s role as global policeman. How ridiculous! U.S. can perfectly well server as policeman, judge, jury, and henchman in one person. In fact, the deeper reality of the new world order was the U.S. emergence "as the single greatest power in a multipolar world".
   xxx/ellauri169.html on line 106: Toinen väärä profeetta oli Jerry Falwell (11. elokuuta 1933 Lynchburg (suom. Lynkkauslinna), Virginia – 15. toukokuuta 2007 Lynchburg, Virginia). Jerry oli yhdysvaltalainen baptistipastori ja tv-evankelista, joka perusti vuonna 1979 Moral Majority -järjestön (suom. Moraalinen enemmistö). Falwell oli keskeinen hahmo yhdysvaltalaisen kristillisen oikeiston synnyssä ja sen nousussa merkittäväksi poliittiseksi tekijäksi.
   xxx/ellauri169.html on line 108: Lynchburgilainen pastori Falwell nousi Yhdysvalloissa kuuluisuuteen alun perin Old-Time Gospel Hour -televisio-ohjelmansa kautta. Moral Majority -järjestön myötä Falwell nousi merkittäväksi poliittiseksi vaikuttajaksi Yhdysvalloissa luomalla nykyisenkaltaisen kristillisen oikeiston, määrittelemällä sen keskeiset tavoitteet sekä tiivistämällä sen yhteyksiä republikaaniseen puolueeseen. Moral Majorityn lopetettua toimintansa vuonna 1989 Falwellin näkyvä rooli politiikassa jatkui muun muassa George W. Bushin presidentinvaalikampanjan tukemisella.
   xxx/ellauri170.html on line 108: The missing text at the beginning of line two is generally attributed to a printing error, since in the earliest version of the sonnet the second line begins with a repetition of the last three words of the previous lines, commonly called an eye-skip error, which breaks the iambic pentameter. Shakespeare's intention for the line is a subject of debate among scholars, with most modern scholars accepting the emendation, "feeding", based on internal evidence. Other guesses include "Thrall to", "Fool'd by", "Hemm'd by", "Foil'd by", "Fenced by", "Flatt'ring", "Spoiled by", "Lord of", and "Pressed by". Unfortunately, none of the "guesses" seem to work. "Feeding," for example, tends to "explain the joke," and does not let the poem build to the implication that the soul itself is culpable in man's struggle for spirit over the corporal self. Perhaps a better foot would be "disrobe." Musta paras on Lord of.
   xxx/ellauri170.html on line 400: The results suggest that inferring temporary states such as goals, intentions, and desires of other people-even when they are false and unjust from our own perspective--strongly engages the temporo-parietal junction (TPJ). Inferring more enduring dispositions of others and the self, or interpersonal norms and scripts, engages the medial prefrontal cortex (mPFC), although temporal states can also activate the mPFC.
   xxx/ellauri173.html on line 119: Very likely. But this is what occurs to me: in these poems, Virgil reworks Theocritus´ idylls, in detail, down to including many embedded passages and quotations translated from Greek into Virgillian Latin. I wonder if Θεόκριτος isn't the god who opened the leisure of the pastoral idyll to Virgil. Θεός means 'god' after all, as Virgil would have known. And κριτος? Well κριτος means 'selection', 'choice'. It means eclogue.
   xxx/ellauri173.html on line 273: Philosophie morale et politique
   xxx/ellauri176.html on line 99: As with any industry, porn has its own specific lingo. But instead of sales stats, porn abbreviations describe males and twats. With the Adult Entertainment Expo in Vegas this week, our office has been buzzing with words that would normally taboo in the workplace. Some elicit giggles, others blank stares and still others furrowed eyebrows, flushed cheeks and the occasional fainting. Rather than calling The evil HR director to deal with the questionable vocab, which would probably just get us all scratched, we dove head first into oral, vaginal and anal research like Freud, Marx and Jung.
   xxx/ellauri176.html on line 170: Et le merveilleux Paradou du roman, ce paradis panthéiste, cet hymne à la nature, à l'amour – ces paysages décrits par Zola perdent toute vibration, toute poésie. On croit voir défiler les pages du catalogue Vilmorin où s'ébattent Serge et une Albine issue du Petit Echo de la Mode. Le film projeté ne montre pas la séquence du grenier, la découvert des toilettes féminines – les nombreux changements de robe d'Albine sont, dès lors, gratuits, irritants. Comme tous les autres acteurs, Gillian Hills (Albine) est mal dirigée, elle n'a aucune grâce, aucun naturel. Francis Huster (Serge), lui, a du charisme mais son dur combat, sa douceur sont hélas surtout perceptibles par le fard qui rantôt ranime, tantôt creuse un visage que des zooms inutiles amènent en gros plan. Et pour avoir voulu donner aux paysages de la Sainte-Baume, du Lubéron, du Parc Floral d'Orléans une certaine unité, on aboutit à des tonalités froides, éteintes. Seules les intérieurs (l'église, la chambre de Serge, la salle à manger de la cure) gardent leurs contrastes, leurs valeurs. Les personnages n'existent guère, aucune vibration n'émane d'eux, ni de la nature cruelle ou triomphante, de ce Paradou, terre-mère bruissante de vie, féconde.
   xxx/ellauri177.html on line 198: "Rakastan sinua, rakastan sinua", Serge toisti bassoäänellä. Ja Albine oli iso ruusu, yksi aamun vaaleista, avoimista ruusuista. Hänellä oli valkoiset jalat, vaaleanpunaiset polvet ja kädet, vaalea kaula, ihastuttavan suoninen kurkku, kalpea, ihanan kostea. Hän tuoksui hyvälle, hän venytti huulia, jotka tarjosivat korallikupissa niiden heikkoa hajuvettä edelleen. Ja Serge hengitti sen sisään, laittoi sen rintaansa vasten. -- Vai niin! hän sanoi nauraen, et satuta minua, voit ottaa minut kokonaan. Serge ilahdutti nauruaan kuin linnun poljista lausetta. "Sinulla on se laulu", hän sanoi; En ole koskaan kuullut sellaisesta suloisuudesta... Olet iloni.
   xxx/ellauri177.html on line 322: Mutta varsinkin aloet avasivat heidän pyörtyneet sydämensä; siellä oli niitä vihreitä, herkkiä, voimakkaita, kellertäviä, harmahtavia, ruskeita ruosteroiskeita, tummanvihreitä vaalean kullan reunustamia; Jotkut olivat kaiken muotoisia, leveitä lehtiä, jotka oli leikattu kuin sydämet, ohuilla lehdillä, jotka muistuttivat miekan teriä, joissakin oli rosoisia piikkejä, toisissa hienosti reunustettuja; valtavat, jotka kantoivat kukkiensa korkeaa tikkua, josta riippui vaaleanpunaisia korallikullinpäitä; pieniä kasveja varressa sekä meheviä kukintoja, jotka levittävät joka puolelta käärmeen ketteriä kieliä.
   xxx/ellauri178.html on line 132: “I wanted to be morally serious like Joseph Conrad,” Roth said of his young self. “I wanted to exhibit my dark knowledge like Faulkner. I wanted to write literature. Instead I took my dick's advice and wrote Portnoy's Complaint.” Stern, a lifelong friend, had noticed “a discrepancy between Philip as he told stories and Philip as he wrote stories.” The advice was of course excellent, with the resulting work putting Roth squarely in the middle of the literary map. Saatuaan juutalaisten palkinnon Roth sanoi et enää puuttuu feministipalkinto ja Kakutani Prize.
   xxx/ellauri178.html on line 157: Portnoy, he says later on, “is about talking about yourself…. The method is the subject.” Likewise, “The comedy in The Great American Novel exists for the sake of no higher value than comedy itself; the redeeming value is not social or cultural reform, or moral instruction, but comic inventiveness. Destructive, or lawless, playfulness—and for the fun of it” (Roth’s italics).
   xxx/ellauri179.html on line 117: After some exploring, Abel discovers an enchanting forest where he hears a strange bird-like singing. His Indian friends avoid the forest because of its evil spirit-protector, "the Daughter of the Didi." Persisting in the search, Abel finally finds Rima the Bird Girl. She has dark hair, a smock of spider webs, and can communicate with birds in an unknown tongue. When she shields a coral snake, Abel is bitten and falls unconscious.
   xxx/ellauri179.html on line 201: Still, the fact that they bring up Hemingway’s Catholicism at all confirmed my own suspicions of a deeper, clear-eyed spiritual sensibility lurking behind all of Hemingway’s naturalistic plots — forcing me to reconsider everything I had previously thought about the man. I see Catholicism as playing a central role in Hemingway’s literary vision and moral landscape. Non-catholics just turn away from the religious clues in his work to focus on his public image, war exploits, and psychological instability — all the while missing that singularly under-reported and significant aspect of Hemingway’s life as a writer: his Catholicism.
   xxx/ellauri179.html on line 312: There is an illuminating text in William James (1842-1910) which is both significant and reminiscent, bridging the gap between Puritan moralism, its educational parables and exempla, and lost-generation turbulent heroism. In a letter written in Yosemite Valley to his brother Henry William James wrote:
   xxx/ellauri179.html on line 316: The courageous Wile E. Coyote thus serves as a moral example for all Americans.
   xxx/ellauri179.html on line 321: But what about the ugliness, then? What about all the evil, the crude, the rude, the rough, the vulgar aspects of his work, even the horror, which dismayed people? How could all that be compatible with moral standards? Niin, sas se!
   xxx/ellauri179.html on line 637: In a letter written from Sorrento to Grace Norton in Cambridge, he described a group of English persons he visited in Frascati after leaving Posilipo. They were of an “admirable, honest, reasonable, wholesome English nature,” in sharp contrast to the “fantastic immorality and aesthetics of the circle I had left at Naples.”
   xxx/ellauri186.html on line 174: Seneca's influence on later generations is immense—during the Renaissance he was "a sage admired and venerated as an oracle of moral, even of Christian edification; a master of literary style and a model for dramatic art."
   xxx/ellauri187.html on line 79: Rilke’s path was more circuitous. Born to a liberal family in Prague when Rodin was 35, the young Rilke was dressed as a girl by his mother and called “Sophie.” (His given name was actually René.) When he came of age, his parents sent him to a military academy in hopes that he might achieve the officer’s rank that eluded his father, but the students there saw him as “fragile, precocious and a moral scold”—qualities that linger with him throughout the book, until he emerges from Rodin’s shadow as a major writer.
   xxx/ellauri187.html on line 296: In 1870, Pope Pius IX proclaimed Saint Joseph "Patron of the Universal Church". Joseph is also the unofficial patron of fighting communism. In 1889, Pope Leo XIII issued the encyclical Quamquam pluries in which he urged Catholics to pray to Joseph as patron of the church. This was in view of challenges facing the church, such as the growing depravity of morals in the young generation. He prescribed that every October, a prayer to Saint Joseph be added to the Rosary, with attached indulgences.
   xxx/ellauri193.html on line 122: The first apartheid law was the Prohibition of Mixed Marriages Act, 1949, followed closely by the Immorality Amendment Act of 1950, which made it illegal for most South African citizens to marry or pursue sexual relationships across racial lines.
   xxx/ellauri193.html on line 224: Although condemned by international conventions and human rights organizations, honor killings are often justified and encouraged by various communities. In cases where the victim is an outsider, not murdering this individual would, in some regions, cause family members to be accused of cowardice, a moral defect, and subsequently be morally stigmatized in their community. In cases when the victim is a family member, the murdering evolves from the perpetrators' perception that the victim has brought shame or dishonor upon the entire family, which could lead to social ostracization, by violating the moral norms of a community. Typical reasons include being in a relationship or having associations with social groups outside the family that may lead to social exclusion of a family (stigma-by-association). Examples are having premarital, extramarital or postmarital sex (in case of divorce or widowship), refusing to enter into an arranged marriage, seeking a divorce or separation, engaging in interfaith relations or relations with persons from a different caste, being the victim of a sexual crime, dressing in clothing, jewelry and accessories which are associated with sexual deviance, engaging in a relationship in spite of moral marriage impediments or bans, and homosexuality.
   xxx/ellauri193.html on line 226: Though both men and women commit and are victims of honor killings, in many communities conformity to moral standards implies different behavior for men and women, including stricter standards for chastity for women. In many families, the honor motive is used by men as a pretext to restrict the rights of women.
   xxx/ellauri193.html on line 466: London mayoral hopeful Laurence Fox used the launch of his manifesto to defend his right to call people “paedophiles” on Twitter, citing free speech and claiming it is just a “meaningless and baseless” insult.
   xxx/ellauri193.html on line 738: “A sector of the community was talking about the killing of farmers. It had always been the view and the feeling of individuals in society that South Africa needed to bring back the death penalty. She said, previously when the death penalty was used, many people were killed, even innocent people were killed. Motshekga reminded the committee that on April 18, 2002, the late President Nelson Mandela launched the Moral Regeneration Movement. "He had realised that the legacy of the past has led our people to behave in a beastly way, like savages."
   xxx/ellauri193.html on line 740: Motshekga said that the Moral Regeneration Movement had disappeared, and that perhaps, it should be revived via the Department of Sports, Arts and Culture because with the rise in GBV, citizens had begun to suggest castration as an alternative deterrent to gender-based violent crimes, “which means we are sinking deeper into a moral degeneration movement”.
   xxx/ellauri193.html on line 741: He said the committee needed to review the moral regeneration programme, to strengthen it, and improve the character of South Africa’s people and how they related to one another.
   xxx/ellauri193.html on line 796: 65.5% men and 85.3% women knew their victim by name or have seen him/her before. It is the so called “social fabric crimes” and has primarily to do with a lack of moral values as well as assets for healthy development.
   xxx/ellauri199.html on line 325: Phillis Wheatley was both the second published African-American poet and first published African-American woman. Born in Senegambia, she was sold into slavery at the age of 7 and transported to North America. She was purchased by the Wheatley family of Boston, who taught her to read and write, and encouraged her poetry when they saw her talent. The publication of her Poems on Various Subjects, Religious and Moral brought her fame both in England and the American colonies; figures such as George Washington praised her work. During Wheatley´s visit to England with her master´s son, the African-American poet Jupiter Hammon praised her work in his own poem. Wheatley was emancipated after the death of her master John Wheatley. She married soon after. Two of her children died as infants. After her husband was imprisoned for debt in 1784, Wheatley fell into poverty and died of illness, quickly followed by the death of her surviving infant son. Whom did she marry? Was it Wheatley Jr, or perhaps Neptune Hammon?
   xxx/ellauri199.html on line 793: Valehteleva koralli The coral that lies
   xxx/ellauri200.html on line 111: Were said. My morals had declined.
   xxx/ellauri200.html on line 182: Naipaul is Conrad's heir as the annalist of the destinies of empires in the moral sense: what they do to human beings. His authority as a narrator is grounded in the memory of what others have forgotten, the history of the vanquished.
   xxx/ellauri202.html on line 117: Teoksessa kuvataan illan viettoa, jossa Jacques on juhlissa Danielin kanssa, keskushahmona on rouva Juju, joka on vanha huora, hänestä tosin käytetään nimeä prostituoitu, mutta kirjan kuvausta haittaa monet kiertoilmaukset. Mikä "prostituoitu", selvä huorrahan se oli! Juju-huoralla on uusi suojatti Rinette, josta Daniel kiinnostuu. Rinette kavahtaa Danielin sukunimeä de Fontanin.
   xxx/ellauri202.html on line 186: Vooral tegen het einde van zijn leven wordt Gide een steeds raardere, egocentrische snuiter, zo iemand die op grond van zijn verleden te beroemd is geworden en daardoor te weinig tegengas krijgt.
   
   xxx/ellauri208.html on line 106: kampaajat ja foodoralähetit.
   xxx/ellauri208.html on line 965: Isäni, rakkaani -romaanin ja Veljeni Sebastianin jälkeen Annika Idström niputettiin suomalaisen 1980-luvun kirjallisuuden "pahan koulukuntaan" yhdessä muun muassa Anna-Maija Ylimaulan, Eira Stenbergin, Esa Sariolan ja Juha Seppälän kanssa. Hyvän ja pahan ikuisen problematiikan käsittelyssä näitä muuten varsin erilaisia kirjailijoita yhdisti kylmän viileä ja moralisoimaton tapa nostaa esiin pahaa ihmisessä.
   xxx/ellauri215.html on line 415: Amina was born in the middle of the sixteenth century CE to King Nikatau, the 22nd ruler of Zazzau, and Queen Bakwa Turunku (r. 1536–c. 1566). She had a younger sister named Zaria for whom the modern city of Zaria (Kaduna State) was renamed by the British in the early twentieth century. According to oral legends collected by anthropologist David E. Jones, Amina grew up in her grandfather's court and was favored by him. He carried her around court and instructed her carefully in political and military matters.
   xxx/ellauri215.html on line 442: WEDNESDAY, April 13, 2022 (HealthDay News) -- The more orgasms you have, the more you come to expect. And the reverse is also true, according to a new study of the so-called orgasm gap -- in which men climax far more often than their female partners. Haha of course, when the male comes, its GAME OVER, and it takes just 5 to 40 thrusts! "Our expectations are shaped by our experiences, so when women orgasm less, they will desire and expect to orgasm less," said study author Grace Wetzel, a doctoral student in social psychology at Rutgers University in New Brunswick, N.J. "If women lower their expectations in this way, the more orgasm inequality may perpetuate in relationship," she said in a Rutgers news release. What else is new? How many times female orgasm is mentioned in Talmud?
   xxx/ellauri215.html on line 463: “Since a man’s wife is permitted to him, he may act with her in any manner whatsoever. He may have intercourse with her whenever he so desires and kiss any organ of her body he wishes, and he may have intercourse with her naturally or unnaturally [traditionally, this refers to anal and oral sex], provided that he does not expend semen to no purpose. Nevertheless, it is an attribute of piety that a man should not act in this matter with levity and that he should sanctify himself at the time of intercourse.”
   xxx/ellauri218.html on line 60: 4. Brueghel teki talonpoika- ja maisematyylisiä maalauksia. Hän oli hyvin moralisoiva ja kriittinen ja se näkyy hänen teoksissaan. Brueghel pilkkasi huumoria käyttämällä alinta luokkaa koko ihmiskunnan vertauskuvana. Hän käytti teoksissaan paljon vertauskuvia. Yleensä 1500-luvulla taiteilijoilla oli italialaisvaikutteinen tyyli maalauksissaan, mutta Brieghel hylkäsi tietoisesti sen tyylisuunnan ja loi omanlaisensa maalaustavan. Hänen aiheenaan oli maaseutu ja sen ihmiset.
   xxx/ellauri218.html on line 94: She was a Southern writer who often wrote in a sardonic Southern Gothic style and relied heavily on regional settings and grotesque characters, often in violent situations. Her writing reflected her Roman Catholic faith and frequently examined questions of morality and ethics. Kauhua. Perhaps, in an indirect way, cinema allowed Lillo to become a writer.
   xxx/ellauri218.html on line 293: Según la consultora McKinsey & Company, con un poder adquisitivo estimado en 150.000 millones de dólares solo en Estados Unidos. Pero las empresas no pueden depender del marketing tradicional para llegar a los consumidores jóvenes de hoy. Tendrán que enfrentarse a la Generación Z en sus propios términos y además, comprender que esto no es sólo una buena decisión comercial, también es una buena decisión para el planeta. Analicemos las prioridades progresivas que impulsan a la Generación Z, desde el medio ambiente hasta la positividad corporal, y lo que esto significa para las empresas que esperan conectarse con los jóvenes.
   xxx/ellauri224.html on line 359: Eliot may often have been deeply unkind – he had vile views on many topics – but he was never stupid, especially about the moral and rational life. Yet in this, as in so much else in the work I shall be considering in this series, he was speaking a brilliant half-truth.
   xxx/ellauri224.html on line 455: Fortunately, the administration has ramped up military assistance significantly, providing vital lethal anti-tank, anti-aircraft and anti-ship missiles and other weapons, including drones and long-range artillery, that have had a huge impact on levelling the battlefield to ground. Other countries have also provided much-needed assistance, including tank tops. This assistance has made a world of difference and sent an important morale boost to the Ukranian bride.
   xxx/ellauri225.html on line 154:
   xxx/ellauri225.html on line 297: Le Guin explores coming of age, and moral development more broadly, in many of her writings. This is particularly the case in those works written for a younger audience, such as Earthsea and Annals of the Western Shore. Le Guin wrote in a 1973 essay that she chose to explore coming-of-age in Earthsea since she was writing for an adolescent audience: "Coming of age ... is a process that took me many years; I finished it, so far as I ever will, at about age thirty-one; like Ellis Havelock I provably only lost my hymen when I was 27, so I feel rather deeply about it. So do most adolescents. It´s their main occupation, in fact." She also said that fantasy was best suited as a medium for describing coming of age, because exploring the subconscious was difficult using the language of "rational daily life".
   xxx/ellauri225.html on line 305: The Dispossessed, set on the twin planets of Urras and Anarres, features a planned anarchist society depicted as an "ambiguous utopia". The society, created by settlers from Urras, is materially poorer than the wealthy society of Urras, but ethically and morally more advanced. Unlike classical utopias, the society of Anarres is portrayed as neither perfect nor static; the protagonist Shevek finds himself traveling to Urras to pursue his research. Nonetheless, the misogyny and hierarchy present in the authoritarian society of Urras is absent among the anarchists, who base their social structure on cooperation and individual liberty. The Eye of the Heron, published a few years after The Dispossessed, was described as continuing Le Guin´s exploration of human freedom, through a conflict between two societies of opposing philosophies: a town inhabited by descendants of pacifists, and a city inhabited by descendants of criminals.
   xxx/ellauri225.html on line 344: Writing about the provocative literary critic Harold Bloom is an intimidating affair. Everything about Bloom is daunting, particularly his noxious public persona. He will occasionally try to conceal it by condescendingly addressing his interviewer as “dear.” He rarely seems to notice whom he is speaking with, or what they are feeling. He can erupt into long passages of Shakespeare, Whitman or Yeats from memory—a circus act of stunning recall as he approaches 90. But unlike critics such as the late Lionel Trilling or Daniel Mendelsohn, for whom literary criticism is a tool to examine the crucial moral, social, and political questions of our time, Bloom insists that literature be studied purely for aesthetics.
   xxx/ellauri225.html on line 441: I en problemtyngd samtid är det viktigare än någonsin att upprätthålla moralen och framtidstron, men det finns en risk att propagerandet för hopp och andra fina värderingar blir ett sätt att upprätthålla de orättvisor vi låtsas vara emot, påstår författaren Pereira.
   xxx/ellauri227.html on line 616: Guillou utnyttjar väl det här religiösa ramverket till en fortsatt diskussion av den fråga som var central för honom i Hamilton-sviten, nämligen det organiserade våldet och dess moraliska rättfärdigande – något som den medeltida teologin med sin komplicerade och väl utarbetade etiska logik visar sig vara högst lämpad för. Ja, faktiskt får Guillou väldet förete som en finfin sak, just som Peter Schwartz gör med egennyttan.
   xxx/ellauri228.html on line 248: He became an atheist for moral reasons: the world appears to me to be put together in such a painful way that I prefer to believe that it was not created intentionally. Good point Stan!
   xxx/ellauri228.html on line 556: Die Kinder bewältigen die enormen Herausforderungen des Alltags bemerkenswert souverän und autonom, was wohl besonders vom minderjährigen Publikum goutiert wurde. Gleichzeitig bewertet der Vater praktisch jede ihrer Handlungen auf betont fromm-moralisierende Weise, was das Buch in den Augen der zeitgenössischen Erwachsenen wohl besonders „lehrreich“ machte. Beispiel:
   xxx/ellauri229.html on line 69: PhD candidate in Philosophy, Pastoral Intern, and Ontologist
   xxx/ellauri229.html on line 104: 30. Tradition thus qualify’d as is above-said, viz. So that the Matters of Fact were Certainly Experienced by very great Multitudes of the First Attesters; that they were of great or universal Concern, and so prompting them still to relate them to the next Age; that they were Abetted by some obligatory Practise; and, lastly Impossible to gain a Belief, if they had not been; and thence, Obliging the Attesters to Veracity: Such a Tradition, I say, is more than Morally, that is, Absolutely Certain.
   xxx/ellauri229.html on line 765: Silentium! is an archetypal poem by Tyutchev. Written in 1830, it is remarkable for its rhythm crafted so as to make reading in silence easier than aloud toward others. Like so many of his poems, its images are anthropomorphic and pulsing with pantheism. As one Russian critic put it, "the temporal epochs of human life, its past and its present fluctuate and vacillate in equal measure: the unstoppable current of time erodes the outline of the present."
   xxx/ellauri230.html on line 668: Tao Yuanming had five sons. The daughters, if any, were unrecorded (as customary). Approximately 130 of his works survive, consisting mostly of poems or essays which depict an idyllic pastoral life of farming and drinking. Some farming and a lot of boozing. Poem number five of Tao's "Drinking Wine" series translated:
   xxx/ellauri231.html on line 136: Ryssän Mustanmeren laivasto laskeutui poliittiseen kaaokseen vuoden 1917 helmikuun vallankumouksen alkamisen jälkeen. Koltshak potkittiin laivaston komennosta kesäkuussa ja matkusti Petrogradiin (Pietari). Saavuttuaan Petrogradiin (Pietari) Koltshak kutsuttiin väliaikaisen hallituksen kokoukseen. Siellä hän esitti näkemyksensä Venäjän asevoimien tilasta ja niiden täydellisestä demoralisoitumisesta. Hän totesi, että ainoa tapa pelastaa maa oli palauttaa tiukka kuri ja palauttaa kuolemanrangaistus armeijassa ja laivastossa ja mixei muuallakin, WTF.
   xxx/ellauri232.html on line 141: Arnstad hävdar att den definition, som han gör av dagens ultranationalistiska rörelser, är ”politisk-ideologisk – inte moralisk”. Detta är vilseledande. När Arnstad går ut i pressen och förklarar att Sverigedemokraterna är ett fascistiskt parti är det ofrånkomligt att detta får en moralisk innebörd: Sverigedemokraterna framstår som en inkarnation av ondskan, inte som ett parti som drömmer oförargliga nostalgiska drömmar om ett svunnet Sverige à la Griffin.
   xxx/ellauri232.html on line 163: Kern seiner Arbeit in Anknüpfung an Christopher R. Brownings Untersuchungen ist die Beschreibung eines deutschen Polizeibataillons (Reserve-Polizei-Bataillon), das im polnischen Generalgouvernement die dort lebenden Juden aufspürte, folterte und schließlich erschoss oder in die Vernichtungslager verschleppte. Anhand von Prozessakten aus späteren Gerichtsverfahren gegen einige Bataillonsangehörige zeigt Goldhagen, dass diese Männer ihre Taten nicht etwa widerwillig, schamhaft und unter Zwang begingen, sondern freiwillig, ausgesprochen eifrig (z. T. über die ausdrücklichen Befehle hinaus), mit Stolz und in der Überzeugung, das Richtige zu tun. Sie quälten und ermordeten ihre Opfer ohne Mitgefühl oder moralische Skrupel. Diese erstaunliche Tatsache führt Goldhagen auf die Vorstellungen zurück, die die Männer von den Juden hatten: Sie betrachteten ihre Opfer nicht als Menschen, sondern als ein Übel, das beseitigt werden musste, so wie eine bösartige Krankheit beseitigt werden muss. Und bei diesen Männern handelte es sich gerade nicht um eingefleischte Nazis. Die Bataillone bestanden aus willkürlich rekrutierten Durchschnittsbürgern, die für den Einsatz an der Front zu alt waren und deren politische Sozialisation dementsprechend lange vor der Machtergreifung stattgefunden hatte. Sie waren weder Weltanschauungskrieger noch verblendete Jugendliche; sie waren (daher der Untertitel von Goldhagens Buch) ganz gewöhnliche Deutsche.
   xxx/ellauri233.html on line 234: Why capitalism is moral and practical . . . and why big government is neither
   xxx/ellauri233.html on line 242: Yet it is relentlessly demonized. We are told that businessmen pay “starvation wages,” that the rich get richer while the poor get poorer, and that the free market is impractical—prone to crises, depressions, mass unemployment, and coercive monopolies. Michael Dahlen dispels these and many other myths. He shows that a system of free markets and limited government is not only practical; he shows that it is moral, as it is the only system that recognizes each egoistic individual’s inalienable right to his own lifelong earnings.
   xxx/ellauri233.html on line 379: In Christopher Nicole's Lord of the Golden Fan, published just two years before Shōgun, in 1973, Adams is portrayed as sexually frustrated by the morals of his time and seeks freedom in the East, where he has numerous sexual encounters. The work is considered light pornography. Kuulostaa huomattavasti kiinnostavammalta, (K) puoli näyttää olevan kunnossa.
   xxx/ellauri235.html on line 280: That teach therustic moralist to die. Se opettaa maalaismainen moralisti kuolemaan.
   xxx/ellauri235.html on line 833: They are waiting on the shingle — will you come and join the dance? Ne odottavat rantasoralla - tuletko mukaan skönelle?
   xxx/ellauri237.html on line 942: Necesidades de autorrealización: desarrollo moral, espiritual, búsqueda de una meta en vida...
   xxx/ellauri239.html on line 376: The Walking Dead is an American post-apocalyptic horror television series based on the comic book series of the same name by Robert Kirkman, Tony Moore, and Charlie Adlard—together forming the core of The Walking Dead franchise. The series features a large ensemble cast as survivors of a zombie apocalypse trying to stay alive under near-constant threat of attacks from zombies known as "walkers" (among other nicknames). With the collapse of modern civilization, these survivors must confront other human survivors who have formed groups and communities with their own sets of laws and morals, sometimes leading to open, hostile conflict between them. Tää on varmaan Homer Simpsonin zombieiden esikuva.
   xxx/ellauri250.html on line 627: Peter Albert David Singer AC/DC (born 6 July 1946) is an Australian moral philosopher, currently the Ira W. DeCamp Professor of Bioethics at Princeton University. He specialises in applied ethics and approaches ethical issues from a secular, utilitarian perspective. He is known in particular for his book Animal Liberation (1975), in which he argues in favour of veganism, and his essay "Famine, Affluence, and Morality", in which he argues in favour of donating veggies to help the global poor. For most of his career, he was a preference utilitarian, but he stated in The Point of View of the Universe (2014), coauthored with Katarzyna de Lazari-Radek, that as he became a celeb and started earning bigger bucks, he had become a hedonistic utilitarian, or utilitarian hedonist.
   xxx/ellauri250.html on line 662: Should the Baby Live? The Problem of Handicapped Infants is a 1985 book by the philosophers Peter Singer and Helga Kuhse, in which the authors examine moral issues surrounding babies born with disabilities, and argue for infanticide in certain cases and cannibalism in others.
   xxx/ellauri250.html on line 675: Singer analyzes, in detail, why and how other beings' interests should be weighed. In his view, other being's interests should always be weighed according to that being's concrete value to you, and not according to its belonging to some abstract group like animal or veggie. Singer studies a number of ethical issues including race, sex, ability, species, abortion, euthanasia, infanticide, embryo experimentation, the moral status of animals, political violence, overseas aid, and whether we have an obligation to assist others at all. The 1993 second edition adds chapters on refugees, the environment, equality and disability, embryo experimentation, and the proper treatment of academics from Germany or Austria. A third edition published in 2011 omits the chapter on refugees, and contains a new chapter on climate change. A fourth edition is planned that omits climate change and adds a chapter on Russia and Ukraina.
   xxx/ellauri250.html on line 683: Singer himself has said, "I am not really satisfied with the book". He has expressed concerns that his argument that an ethical life makes for a happy life "contains an element of wishful thinking", as he does not always do everything that he believes to be morally right (like sell his houses) and so might have underestimated how demanding morality can be, set against other things that might be fulfilling in life, like staying on at the U of Melbourne, licking licorice dicks, and penning more bestsellers like this.
   xxx/ellauri250.html on line 743: Several of the women who spoke to TIME said that EA’s polyamorous subculture was a key reason why the community had become a hostile environment for women. One woman told TIME she began dating a man who had held significant roles at two EA-aligned organizations while she was still an undergraduate. They met when he was speaking at an EA-affiliated conference, and he invited her out to dinner after she was one of the only students to get his math and probability questions right. He asked how old she was, she recalls, then quickly suggested she join his polyamorous relationship. Shortly after agreeing to date him, “He told me that ‘I could sleep with you on Monday,’ but on Tuesday I’m with this other girl,” she says. “It was this way of being a f—boy but having the moral high ground,” she added. “It’s not a hookup, it’s a poly relationship.” The woman began to feel “like I was being sucked into a cult,” she says.
   xxx/ellauri251.html on line 1836: Burnt-offering, and poured out the floral wine.
   xxx/ellauri251.html on line 2691: The floral hair, the little lightening eyes,
   xxx/ellauri252.html on line 231: Uuden Suomettaren niin saatanan tyylikäs, objektiivinen, pelkästään tosioihin nojautuva tohtoristyttö vapaasti lainaten sanoi: aina on ollut nuorallatanssijoita ja muita rujoja jotka korva kuhilona ja mankku perseen takana tekevät juttuja ja väittävät että se on taidetta. Se osoitti jos ei muuta niin ihmisen jonka piti olla jonkinlainen kansankirjallisuuden tutkija, sokeutta ja kuuroutta ja tietämättömyyttä puhekielisen repliikin ja lauseen olemuksesta, ja kun näin on, toivotan ämmälle kohdunkaulan syöpää ja verisuonten kalkkeutumista ja suorinta tietä mullan alle. Just tällänen toivotus oli mulla mielessä sille Jättijaon väkäleualle.
   xxx/ellauri255.html on line 120: Antony Pyp Pipo: However, what’s interesting is how few of the White officers in Petrograd, Moscow and many other places actually joined the revolt against the communists at that stage. I think they were all so dispirited and demoralised by everything that had happened that most of them had sunk into apathy. But yes, there were certain areas where there were very strong reactions against the Bolsheviks. And that early part of the civil war, in the winter of 1917–18, showed that the outcome largely depended on what happened in local areas. It was a geographically fragmented civil war that was taking place across the whole of the landmass. Which really shows it was an oppressed people's uprising.
   xxx/ellauri259.html on line 626: Magens hårdhet beror förmodligen på en ensidig diet initierad av berusning, eller det kan hänföras till finlandssvensk staleness. Nu upp, vad! Märta har lagt dörren i lås... bitch! Jag är en fånge av mina egna sekret." (Henrik Tikkanen: Vem pissar på kanterna? Reflektioner om dubbelmoral, HT dödsbo, ed. och eng. Timo Hämäläinen / Dokulamppu.)
   xxx/ellauri261.html on line 592: Zarathustra not only refers to the death of the real God but states: "Dead are all the Gods." It is not just one morality that has died, but all of them, to be replaced by the Übermensch, the superman:
   xxx/ellauri261.html on line 618: As Nietzsche pointed out, "When one gives up the Christian faith, one pulls the mat of Christian morality out from under one´s feet. This morality is by no means self-evident. By breaking one main concept out of Christianity, the faith in God, one breaks the whole crockery: nothing necessary remains in one's hands." Martin Heidegger understood this aspect of Nietzsche´s philosophy by looking at it as the death of metaphysics.
   xxx/ellauri261.html on line 658: In his book Mere Christianity, the apologist C. S. Lewis, creator of Narnia and writer of fascinating scifi books in Portuguese about Mars and Venus*, objected to Hamilton´s version of Christian atheism and the claim that Jesus was merely a moral guide:
   
   xxx/ellauri261.html on line 662: I am here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. ... Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God.
   xxx/ellauri273.html on line 211: 23.Myöntää District of Columbian valitsijoita Electoral Collegessa 16. kesäkuuta 1960 29. maaliskuuta 1961
   xxx/ellauri280.html on line 89: John Boynton Priestley's first major success came with a novel, The Good Companions (1929), which earned him the James Tait Black Memorial Prize for fiction and made him a national figure. His next novel, Angel Pavement (1930), further established him as a successful novelist. However some critics were less than complimentary about his work and Priestley threatened legal action against Graham Greene for what he took to be a defamatory portrait of him in the novel Stamboul Train (1932). In 1940 he broadcast a series of short propaganda radio talks, which were credited with strengthening civilian morale during the Battle of Britain. In the following years his left-wing beliefs brought him into conflict with the government and influenced the development of the welfare state.
   xxx/ellauri281.html on line 135: 1. Öljy- ja kaasuteollisuudessa ei ole esimerkkejä niin voimakkaasta vaikutuksesta pohjamaahan kuin liuskekaasun louhinnassa. Riittää, kun huomautetaan, että 1 tonnin tätä kaasua varten muodostukseen on pumpattava vähintään 100 kg hiekkaa ja 2 tonnia vettä. Kaasuntuotantotekniikka koostuu kaivojen poraamisesta vaakasuoralla osuudella enintään 1 200 m pitkällä akselilla ja monivaiheisella hydraulisella murtolla. Kun sisäänvirtaus loppuu, hydraulinen murtaminen toistetaan useita kertoja. Ensimmäiseen hydrauliseen murtamiseen tarvittiin noin 1000 tonnia vettä ja 100 tonnia hiekkaa. Tällä hetkellä vaakasuuntaiset kaivot, joiden arvo on 2,6-3 miljoonaa dollaria, vaativat noin 4 000 tonnia vettä ja 200 tonnia hiekkaa yhteen murtumisoperaatioon. Kullekin kaivolle tehdään vuoden aikana keskimäärin kolme hydraulista murtamista.
   xxx/ellauri281.html on line 220: Maailman hyödynnettävien liuskekaasuvarojen todennäköisyysarviointi. Zhenzhen Dong, Schlumberger, Stephen A. Holditch, Duane A. McVay, Walter B. Ayers, Texas A&M University, W. John Lee, Houstonin yliopisto, Enrique Morales, SGS Horizon. Tekijänoikeus 2014, Petroleum Engineers -yhdistys. Tämä paperi valmistettiin esitettäväksi SPE/EAGE European Unconventional Conference and Exhibition -näyttelyssä Wienissä, Itävallassa, 25.–27.2.2014.
   xxx/ellauri281.html on line 224: Enrico Morales länkkärikavereineen ovat totaalisen moraalittomia luikureita. Ukrainan hyökkäyssota on niille haaste mutta samalla myös valtava opportunity.
   xxx/ellauri286.html on line 146: Koska suomettumisen ilmapiiri ei tarkoittanut miehitystä, vaan pikemminkin poliittista nuorallatanssia ja hämärän maastoa, jossa roolit ovat epäselvät, Suomi ei ryhtynyt Neuvostoliiton romahtamisen jälkeen poistamaan tietoisesti suomettumista eikä selkeää pesäeroa tehty.
   xxx/ellauri286.html on line 514: Sofi Oksasen mukaan homot valloittavat helsingin lesboravintolat. Oksasen uusi suollos, Baby Jane (2005) kertoo paniikkihäiriöisistä lesboista ­- kokemuksen syvällä rintaäänellä tottakai. Mustiin tiukkoihin housuihin, pitsipaitaan ja Pompadour-korkokenkiin pukeutunut Oksanen näyttää virolaishuoralta. Naiselta joka ei pelkää riisua itseään kirjoissaankaan.
   xxx/ellauri287.html on line 632: Bibliografia: Bost-Pouderon, C. 2000. "Le ronflement des Tarsiens: l'interprétation du Discours XXXIII de Dion de Pruse." REG 113: 636-51.—. 2003. "Dion de Pruse et la physiognomonie dans le Discours XXXIII." REA 105.1: 157-74.—. 2006. Dion Chrysostome: Trois discours aux villes (Or. 33-35). 2 osaa Salerno: Helios.—. 2009. "Entre predication morale, parénèse et politique: les Discours 31-34 de Dion Chrysostome (ou: la subversion des genres)." Julkaisussa Danielle van Mal-Maeder et ai., toim. Jeux de voix: enonciation, intertextualité et intencionalité dans la littérature antiikki. Bern: Peter Lang. 225-56.Desideri, P. 1978. Dione di Prusa: un intellettuale greco nell'impero romano. Messina: d'Anna. Gleason, Maud. 1995. Making Men: Sophistis and Self-Presentation in Ancient Rome. Princeton: Princeton University Press. Gangloff, Anne. 2006. Dion Chrysostome et les mythes: Hellénisme, communication et philosophie politique. Grenoble: Millon. Houser, J. Samuel. 1998. "Eros" ja "Aphrodisia" Dio Chrysostomin teoksissa. Classical Antiquity 17.2: 235-58. Jones, CP 1978. Dio Chrysostomosin roomalainen maailma. Cambridge, MA: Harvard University Press. Millar, F. 1968. "Local Cultures in the Room Empire: Libyan, Punic and Latin in Roman Africa." JRS 58: 126-34.Mras, K. 1949. "Die προλαλία bei den griechischen Schriftstellern." Wiener Studien 64: 71-81. Swain, Simon. 1996. Hellenismi ja valtakunta: kieli, klassismi ja valta kreikkalaisessa maailmassa, 50-250 jKr. Oxford: Oxford University Press.—. 2007. "Polemonin fysiognomia". Julkaisussa Simon Swain, toim. Kasvojen näkeminen, sielun näkeminen: Polemonin fysiognomia klassisesta antiikista keskiaikaiseen islamiin. Oxford: Oxford University Press. 125-202. Harvard University Press. Millar, F. 1968. "Paikalliset kulttuurit Rooman valtakunnassa: Libyan, Punic ja Latin in Roman Africa." JRS 58: 126-34.Mras, K. 1949.
   xxx/ellauri292.html on line 433: Apollonios Tyanalaisen elämä (m.kreik. Τὰ ἐς τὸν Τυανέα Ἀπολλώνιον, Ta es ton Tyanea Apollōnion; lat. Vita Apollonii Tyanensis) on Filostratoksen n. 220 jKr kirjoittama teos, joka kertoo uuspythagoralaisen filosofi ja opettaja Apollonios Tyanalaisen elämästä, matkoista eri puolilla tunnettua maailmaa ja ihmeteoista.
   xxx/ellauri293.html on line 673: The behavioral economics concept on "nudging" people's behavior and actions is often illustrated with this urinal with a housefly image embossed in the enamel; the image "nudges" users into improving their aim, which lowers cleaning costs.
   xxx/ellauri293.html on line 680: Kirjassaan The Theory of Moral Sentiments Adam Smith kirjoitti käsitteitä, joita moderni Behavioral Economic -teoria myöhemmin suositteli, kuten menetysten karttaminen.
   xxx/ellauri295.html on line 596: The Mishnah or the Mishna (/ˈmɪʃnə/; Hebrew: מִשְׁנָה, "study by repetition", from the verb shanah שנה‎, or "to study and review", also "secondary") is the first major written collection of the Jewish oral traditions that are known as the Oral Torah. It is also the first major work of rabbinic literature.
   xxx/ellauri296.html on line 64: Saatuani Paavalia koskevan väitöskirjan päätöxeen palaan mielirunoilijani Patti Mulkkisen pariin. Patti on aimo siionisti. Lahmittuaan makkabealaisoluita yökastelee kuin Orpo-Olli Syväntö. Kai israelilaiset ovat edes pikkulusikallisen oikeassa, kun ihmettelevät mikä oikeus semmoisella on mitään vaatia, joka lähti karkuun sodasta jonka ize aloitti. Ei ainaskaan vahvemman oikeutta, ja, no, sehän se onkin ainoa oikea. Turpiin vaan vasemmistoa oikealla suoralla. Zhelensky ei aio hyökätä Ryssän puolelle, se pysähtyy ennen Leningradia Mannerheimina. Nyt Ilta-pulut haukkana jo kurnuttavat, miten Nato löisi Putinin armeijan toinen käsi selän takana. Nej huh huh.
   xxx/ellauri296.html on line 171: Tooralla on hyvin erilainen näkemys historiasta. Sitä voi muuttaa – ja sitä voi muuttaa yksi henkilö… yhdellä teolla… yksi henkilö. Vladimir Putin esimerkixi. Aivan kuten me olemme niitä, jotka saivat sen tapahtumaan, voimme olla niitä, jotka saavat sen tapahtumaan päinvastaiseen suuntaan. Emme ole syyttömiä tarkkailijoita, jotka ovat juuttuneet vastustamattomiin voimiin, joita kutsutaan nimellä "historia". Olemme osallistujia. Me olemme pelaajia. Me olemme historian kirjoittajia. Me olemme bisnesmiehiä. Me olemme nuoriso. Me olemme tulevaisuus.
   xxx/ellauri296.html on line 613: Vaikka hänen työnsä sai aika heikon vastaanoton pian hänen kuolemansa jälkeen, uudempi tutkimus on kiinnittänyt huomiota Cassirerin rooliin valistuksen aikakauden moralisoinnin ja oikeistolaisen idealismin jyrkkänä puolustajana ja talousliberaalin demokratian edistäjänä aikana, jolloin fasismin nousu oli saanut tällaisen kannatuksen epämuodikkaaxi. Kampaus oli sillä kylä kanssa aika lääst siisön. Kansainvälisessä juutalaisyhteisössä Cassirerin työ on lisäksi nähty osana pitkäveteistä juutalaisen filosofian ajatteluperinnettä.
   xxx/ellauri303.html on line 158: Att Jefta skulle frambringa ett människooffer till Gud kan tyckas strida mot den mosaiska lagen och därför har teologer varierande tolkningar om detta. Vissa menar att offret bestod i att Jeftas dotter vigdes till celibat i Herrens tjänst. Haha. Öde som är värre än döden. Andra menar att offret inte behagade Gud men att Gud tillät det i alla fall; Johannes Chrysostomos menar att Gud tillät Jefta att döda sin dotter för att visa konsekvensen av obetänksamma löften och därmed förhindra framtida sådana. Andra menar att händelsen är ett exempel på det moraliska förfall som Israel befann sig i vid den tiden. Varför nämner ingen Abraham, eller den där modern av Jukolan veljexet i Makkabéerna? Och framför allt inte självaste Jehova som uppoffrade sitt enda lem för sig själv så att han int sku vara arg mot sig själv pga sina egna skapelser? (Mera om smuts i album 431.) Vad hette Jeftas dotter förresten? Typiskt att ingen bryr sig.
   xxx/ellauri303.html on line 423: Ei ole olemassa vakiintunutta uskontunnustusta uskon periaatteille, jotka kaikki juutalaisten halkiohaarat tunnustaisivat. Juutalaisuuden keskusvaltaa ei ole annettu kenellekään henkilölle tai ryhmälle - vaikka sanhedrin, ylin juutalainen uskonnollinen tuomioistuin, täyttäisi tämän tehtävän, jos se perustettaisiin uudelleen (God forbid) - vaan pikemminkin juutalaisuuden pyhillä kirjoituksilla , laeilla ja perinteillä. Siitä kiitos kuuluu diasporalle.
   xxx/ellauri304.html on line 271: Az do aylt men zikh dokh mit a yeder zakh. Morals and money don't go together.
   xxx/ellauri304.html on line 586: Theodore Herman Albert Dreiser (/ˈdraɪsər, -zər/;[1] August 27, 1871 – December 28, 1945), born from krauts, became an American novelist and journalist of the naturalist school. His novels often featured main characters who succeeded at their objectives despite a lack of a firm moral code, and literary situations that more closely resemble studies of nature than tales of choice and agency. Dreiser's best known novels include Sister Carrie (1900) and An American Tragedy (1925).
   xxx/ellauri306.html on line 82: "Minä"n korostaminen itsekkyydessä. Ayn Rand Instituten erityisen izekkäänä ansioitunut kollega Schwartz ( The Foreign Policy of Self-Interest: A Moral Ideal for America , 2004 jne.) väittää äänekkäästi läpi tämän huonosti syttyvän kirjan, että altruismi "on viime kädessä kutsumus orjuuteen", joka vaatii yksilöiden "alistumista" toisille "tarpeisiinsa kahlittuna. Vaatimus ei ole se, että kunnioitat muiden ihmisten omaisuutta, vaan se, että sinusta tulee heidän omaisuutensa."
   xxx/ellauri306.html on line 578: Täytyypä kazoa mitä Mätien tomskujen tampiot tästä sanovat! Top critics: Cruise’s toothy heroics are ill-suited to moral complexity, but he is elevated by a stellar supporting cast... A summer genre movie for grown-ups. Too-long Grisham thriller is full of adult themes. Höh, montako panoa? Näytetäänkö muka kuinka se menee sinne? (Ilmeisesti noin 2, ei näytetä.) The Firm amusingly satirizes the New Traditionalist aspirations of today's young urban elite -- not so much the lifestyle itself as the illusion of utter security it represents. Alas, Tom Cruise is Tom Cruise, playing yet another variation of his screen image. A first-class thriller and thought-provoking morality play. Is this a thriller? You've never scene (sic) a 'suspense film' drag its heels so deplorably. Moderately entertaining... and a big step up from the book. No, the book moved at turbo speed. At two and a half hours, the movie crawls. Two-and-a-half hour movies -- jeez, there ought to be a law.
   
   xxx/ellauri312.html on line 412: Olet kamalan komea. Roarke on tyypillinen kamalan komean könsikkään nimi. Even kasvot ovat kolmiomaiset kuin rotannaamaisella Noralla. Roarke Industries, CEO, yrittäjä. Bruttovarakkuus 3.8 G$. Aikaansaapa kaveri. Irkku tiätysti. Miten äklöä. Noralla ei ole ongelmia oikeutetun eliminoinnin kanssa. Siis likvidoinnin, häirizevän sakin nestemäisexi käteisexi muuttamisen. Se on oikeutettua ja sitäpaizi kivaa.
   xxx/ellauri314.html on line 90: Gordon huomaa, että Mailer lieventää Amerikan unelman väkivallan aiheuttamaa shokkia käyttämällä takamusjaksoja. Dearborn kutsuu Rojackia "olennaiseksi Mailer-sankariksi", koska hän on esimerkkinä monista Mailerin piirteistä ja saavutuksista itse sotasankarina, menestyvänä poliitikkona, televisiopersoonana ja "eksistenttiaalisen psykologian" professorina. Mailer'silla on yhtäläisyyksiä Rojackin kanssa: He molemmat opiskelivat Harvardissa, palvelivat toisessa maailmansodassa, olivat kiinnostuneita poliittisesta tehtävästä ja esiintyivät keskusteluohjelmissa. Mailer näyttää käyttäneen puukotusta toiseen vaimooonsa Adele Moralesiin, kun taas Rojack murhasi vaimonsa Deborahin. Mailer ei kiistänyt näitä yhtäläisyyksiä, mutta totesi:
   xxx/ellauri314.html on line 101: On May 1, 1935, he joined the League of American Writers (1935–1943), whose members were largely either Communist Party members or fellow travelers. In Rowe's view, all successful plays built dramatically from an "attack" (the introduction of a conflict), through a "crisis," and finally to a "resolution." Rowe consulted his government consulting on the use of drama as a propaganda tool to raise morale and to define America's goals during the war.
   xxx/ellauri320.html on line 220: As dementia set in, her indiscretions became more extreme. A year before Diana's death, she delivered her own verdict on the failure of the Wales marriage. 'Of course, you know where it all went wrong. She wouldn't do oral sex.'
   xxx/ellauri337.html on line 181: Böll propagiert Humanität und Antifaschismus. Er zeigt die Ausgesonderten der Gesellschaft, die sich nicht den Moralvorstellungen und dem Leistungsstreben des Kapitalismus unterordnen. Ein vielstimmiger Chor von Verfolgten, Mitläufern, Nazis und Kriegsgewinnlern zeigt, dass nazistische Ansichten nach 1945 noch immer frisch waren. Der Russe, von den Nazis als „Untermensch“ zur Vernichtung bestimmt, erscheint im Roman als intelligenter, sensibler und liebenswerter Mensch.
   xxx/ellauri337.html on line 187: Böll gewichtet seine Figuren nach ihrer humanistischen und kulturellen Bildung und danach, ob sie menschlich und moralisch ihrem Bildungsstand Genüge tun. Lenis Potenzial wird durch das Bildungswesen verkannt, blockiert und beinahe zerstört. Die Geschichte bewegt sich in einem geistigen Koordinatensystem, das von großen Schriftstellern definiert wird, insbesondere Kafka, Trakl, Brecht und Hölderlin. Der Verfasser kommentiert die Lesegewohnheiten quasi aller Befragten.
   xxx/ellauri354.html on line 271: In 1907, Notari (1878–1950) was already a best-selling journalist, polemicist, biographer, novelist, and dramatist. All told, he would write more than thirty books, in six of which he examines the position of women in society, most notably with a 1903 exegesis of prostitution in high and low places called Signore sole: Interviste con le più belle e le più celebri artiste (Single women: Interviews with the most beautiful and famous artists) that sold 21,000 copies and was denounced as immoral and obscene and taken to court, which inevitably increased its readership. It was followed by Quelle signore: Scene di una grande città moderna (Those women: Scenes of a great modern city; ca. 1904), which was set in a house of prostitution and whose main character, Ellere, was recognizably based on Notari’s good friend Filippo Tommaso Marinetti (1876–1944), an Egyptian-born Italian poet, editor, firebrand, and founder of the Futurist movement.
   xxx/ellauri354.html on line 273: Notari’s novel sold 80,000 copies in six months and sales only increased when it was accused of offending public morality; it and its author were acquitted, with Marinetti serving as witness for the defense. “It was Notari’s good fortune,” one scholar writes, “to be accused of obscenity by a court in Parma.... Marinetti, who attended and clearly relished the trial, wrote a detailed account of it for Parisian readers... and then translated his account into Italian, appending a brief, self-congratulatory introduction” (Adamson 97). Marinetti bragged that the trial “gave an extraordinary boost to the book’s sales such that, today, one finds it in all the elegant parlors, in all the bedrooms, under the virginal bedlinens of all the convent-school girls and inside the prayer benches of all the new brides” (qtd. in Adamson 97–98). Notari quickly produced a sequel, Femmina: Scene di una grande capitale (1906), which became a best seller before it too was seized and banned. Notari proudly listed these three books’ sales figures and legal histories in the front matter of his next book, The Black Pig (1907).
   xxx/ellauri356.html on line 51: Vitun putinisti Platon olis kieltänyt Homeroxen runouden. Fiktio on akkamaista. Niinhän se onkin. Platon pitäisi kieltää. Ari oli paljon fixumpi, toimi kiltisti Fyllixen juhtana. Venäläiset formalistit muistuttivat TS Elliottia ja HK Riikosta siinä ettei ne perustaneet elämä ja teos- menetelmästä. Martha Nussbaum pissi hunajaa pikkuhousuista. Jaakko pani pojat maxamaan etikkakurkkunsa. Nussbaumin mielestä Henry James ja Marcel Proust oli kovia moralisteja.
   xxx/ellauri356.html on line 254: Hänen nuoruudessaan tärkeitä lukemia olivat Rousseaun Reveries of a Solitary Walker and Confessions, André Giden päiväkirja, La porte étroite, Les nourritures terrestres ja The Immoralist; ja Friedrich Nietzschen teoksia. Lause "Perheet, minä vihaan teitä!" erityisesti, joka inspiroi
   xxx/ellauri356.html on line 309: Yksi tärkeä kirjallisuuden, kirjoittamisen ja lukemisen piirre, josta Korhonen puhuu esimerkkitasolla varsinkin kokoelman loppupuolen esseissä, on emeettisyys. Se on hyvä pitää mielessä uusimmankin kirjallisuuden kriteerinä. Kyse ei ole moralismista, vaan paluusta ”aikaan ennen moraalia, siihen emeettiseen kokemukseen, jonka koemme tuntemattoman edessä”.
   xxx/ellauri363.html on line 490: Käsitys, että rahvas oli likeisemmässä kosketuksessa "veren ääneen", tuohon ihmislajin pelottavaan perustukseen, synnytti moralisoivia romaaneja muun muassa mökkinaapurien ja huvila-asukkaiden suhteista.
   xxx/ellauri366.html on line 355: Esimerkiksi lapualaisvuosina Olli kannatti aluksi ja myöhemminkin puolusteli lapualaisten politiikkaa, myös lainrikkomuksia. Hänen mielestään niiden syynä oli se, että poliitikot eivät olleet poistaneet ajoissa tätä ongelmaa, vaan olivat sietäneet kommunisteilta täysin rienaavaa käytöstä. Olli ei myöskään yhtynyt kansallissosialistisen Saksan tuomitsemiseen, vaan pilkkasi valikoivaa moralismia: miksi huutaa ja meuhkata natseista, jos oli ollut hiljaa kommunismista ja Stalinista?
   xxx/ellauri376.html on line 72: Den viktigaste orsaken till att Midsommardansen väckte en sådan uppståndelse torde vara stilblandningen: de kristna kretsarnas religiösa känslor sårades av att romanen i en gäckande predikan, framförd av en berusad man, blandar in låga och folkliga uttryck. Ärkebiskop Martti Simojoki anklagade boken för att vara omoralisk. Han ansåg att den var anstötlig och sårade den religiösa känslan. Men Jag, Olle och Pensé är i alla fall Hasse Viggs betydligaste alster. Jag väntar med spänning hur översättaren klarar den odödliga sazen "Kiskoin kusen kyllästämällä kyrvällä urheasti kitkerään loppuun saakka."
   xxx/ellauri376.html on line 88: on haavoittunut hänen tuntemiensa kasvatuslaitosten moralisoinnista ja väärästä ylistyksestä, jonka Jean
   xxx/ellauri380.html on line 290: Angry camel driver writes: The world has eventually recognized Israel as the pariah state. It has lost all moral, political and legal justifications to exist anymore.

   Israel was created as a colonial project by Britain & USA to have an outpost right in the heartland of Islam, by importing Jews from Europe and US. It is being blindly supported by USA to carry out genocide of people of Gaza. It is surviving due to billions of military, political and economic support from USA and other western countries. Everyone can see that it has no roots in the Middle East, rather its colonial origin and continued existence as a US colonial outpost, has become manifest to the whole world. Does a colonial outpost has any right to exist as a legitimate country in the 21st century? America, come to think of it, is another colonial outpost.
   xxx/ellauri385.html on line 111: Katsokaa vain hänen askeleensa: juutalainen kävelee kadulla, kumara, vanha, likainen. Lapserdak¹, sivulukot; toisin kuin kukaan muu maailmassa! Kukaan ei halua puristaa hänen kättään. "Se haisee valkosipulilta", eikä vain valkosipulilta. Neste yleensä "haisee pahalle". Jonkinlainen yleismaailmallinen "säädytön paikka"... Hän kävelee jonkinlaisella epäsuoralla, ei avoimella askeleella... Pelkuri, arka... Kristitty pitää hänen peräänsä, ja se purskahtaa hänestä: - Voi, inhottavaa, ja miksi en pärjää ilman sinua? Maailmanlaajuisesti: "Miksi en pärjää"...
   xxx/ellauri388.html on line 82: Mika Waltaria pidetään usein liberaalina ja suvaitsevana oikeistolaisena. Katri Vala kuitenkin kutsui Waltaria ”kokoomuslaiseksi moralistiksi ja äitienpäiväpuhujaksi”. Waltari suomensi kansallissosialistien kulttiteoksen, Hanns Heinz Ewersin kirjoittaman Horst Wesselin elämäkerran Horst Wessel: Eräs saksalainen kohtalo (WSOY, 1933).
   xxx/ellauri394.html on line 126: In 1842, at the age of four, she began her education at the Chiefs' Children's School (later known as the Royal School). She, along with her classmates, had been formally proclaimed by Kamehameha III as eligible for the throne of the Hawaiian Kingdom. Liliʻuokalani later noted that these "pupils were exclusively persons whose claims to the throne were acknowledged." She, along with her two older brothers James Kaliokalani and David Kalākaua, as well as her thirteen royal cousins, were taught in English by American missionaries Amos Starr Cooke and his wife, Juliette Montague Cooke. The children were taught reading, spelling, penmanship, arithmetic, geometry, algebra, physics, geography, history, bookkeeping, music and English composition by the missionary couple who had to maintain the moral and sexual development of their charges.
   xxx/ellauri394.html on line 256: Liliʻuokalani helped preserve key elements of Hawai´i´s traditional poetics while mixing in Western harmonies brought by the missionaries. A compilation of her works, titled The Queen´s Songbook, was published in 1999 by the Queen Liliʻuokalani Trust. Liliʻuokalani used her musical compositions as a way to express her feelings for her people, her country, and what was happening in the political realm in Hawaiʻi. One example of the way her music reflected her political views is her translation of the Kumulipo, the Hawaiian creation chant passed down orally by her great grandmother Alapaiwahine. While under house arrest, Liliʻuokalani feared she would never leave the palace alive, so she translated the Kumulipo in hopes that the history and culture of her people would never be lost. The ancient chants record her family´s genealogy back to the origin story of Hawaiʻi.
   xxx/ellauri394.html on line 462: Kepulin #metoo duon seinillä on Haruki Murukamin maalauxia. LOL se on Murakami, eikä se osaa maalata edes latoa. Murakami achieved a major breakthrough and national recognition in 1987 with the publication of Norwegian Wood, a nostalgic story of loss of sexuality. It sold millions of copies among young Japanese who are busy becoming greysexual. Clarisselle sattui pieni vahinko hauskanpidon jälkeen. Ei Reille, Michael laittoi 3 kondomia päällekkäin. Miesten avustamana valizin hääputiikista pitkän kermanvaalean vinoon leikatun sillkipuvun, jonka helmassa oli vähän keltaista ja takapuolella ruskeaa. Näytät temppelihuoralta, Josh-setä kehaisi. Koko osavaltio on upea. Vanha verenimijä vielä lahjoittaa Reille unelmakodin ja työn ihan pikkurahalla! Tämä nide oli mahtava, yhtä täydellinen helmi kuin sarjan edelliset 14 osaa ja 1 seuraava!
   xxx/ellauri400.html on line 217: He considered the most important criteria used to judge the value of a poem were "high truth" and "high seriousness". By this standard, Chaucer's Canterbury Tales did not merit Arnold's approval. According to Arnold, Homer is the best model of a simple grand style, while Milton is the best model of severe grand style. Dante, however, is an example of both. Even Chaucer, in Arnold's view, in spite of his virtues such as benignity, largeness, and spontaneity, lacks seriousness. Burns too lacks sufficient seriousness, because he was hypocritical in that while he adopted a moral stance in some of his poems, in his private life he flouted morality.

   Arnold believed that a modern writer should be aware that contemporary literature is built on the foundations of the past, and should contribute to the future by continuing a firm tradition. Quoting Goethe and Kuckuksuhr in support of his view, he asserts that his age suffers from spiritual weakness because it thrives on self-interest and scientific materialism, and therefore cannot provide noble characters such as those found in Classical literature.
   xxx/ellauri400.html on line 225: For all his championing of disinterestedness, Arnold was unable to practise disinterestedness in all his essays. In his essay on Shelley particularly he displayed a lamentable lack of disinterestedness. Shelley's moral views were too much for the Victorian Arnold. In his essay on Keats too Arnold failed to be disinterested. The sentimental letters of Keats to Fanny Brawne were too much for him.
   xxx/ellauri404.html on line 267: Tosi hyvä asia ettei vätystä kukaan nainen huolinut, on se niin törkeä kaxinaismoralisti. Ei viizi edes toistaa sen puujalkoja aiheesta eläköön se pieni ero. Niitä samoja vanhoja typeryyxiä ne ovat, ihan pahimmasta päästä.
   xxx/ellauri404.html on line 375: For the Jew, Hamoshia´ is a this-worldly, temporal leader who would rescue corporate Israel from her enemies and make the nation great in all the earth. This (among other reasons) explains why the Jewish people tend to reject Jesus as their Savior. From their point of view Jesus did not rescue corporate, national Israel from her enemies nor set up the kingdom of David.
   xxx/ellauri410.html on line 138: This essay assembles the “Bolovian Epic” from the Columbo and Bolo verses and nonsense letters that T.S. Eliot wrote over a period of eighteen years (1910–1928). Such an aggregation is made possible by the publication of excised poems from the “Waste Land” Notebook and Volumes I–IV of The Letters of T.S. Eliot. Rather than seeing individual parts of the epic as simply obscene, I interpret the whole project and its contexts as grounded in his appreciation for the primitive and a critical disdain for the so-called civilized. Eliot invents a composite race of people, the Bolovians, whose influence on modern times includes racy behavior, religious affinities, and bowler hats. Understanding this bawdy, blue, or nonsense material contributes capitally to previous scholarship defaming Eliot's moral and cultural values.
   xxx/ellauri410.html on line 178: But are they worth reading? Does a little ‘bolo’ go a long way? a New York Times reporter asked Anthony Julius, the litigation lawyer specializing in anti-defamation and anti-Semitism. His doctoral dissertation, charging Eliot with antiSemitism, resulted in the notorious publication of T.S. Eliot, Anti-Semitism and Literary Form. ‘‘They are not worth reading,’’ Mr. Julius said. ‘‘They tap, in the most puerile way imaginable, racist fantasies of the sexual superiority of blacks’’ (Lyall). Here is an example of feeling the elephant without contact, because if he had read the verse, he would see that Columbo the Jew was the one with the biggest cock. “And he refuses to acquit Eliot of anti-Semitism in this case merely because the poet has managed to be superior to the black bigotry his poem evokes” (Menand).
   xxx/ellauri410.html on line 430: Toinen rivi viittaa siihen, että jokin kohtauksen osa on "ymmärretty väärin". Ei se ollut mitään epilepsiaa, vaan huoralta yxinkertaisesti tuli, aivan epäprofessionaalisesti, Sweeneyn lihakirnussa.
   xxx/ellauri410.html on line 1020: He creates, not by sexual union or cooperation, but by the effortless, self-sufficient, raw power of his oral">mouth. “I am the LORD, who made all things, who alone stretched out the heavens, who spread out the earth by myself.” (Isaiah 44:24)
   xxx/ellauri414.html on line 173: Vijnana (Science) minus Jnana (Knowledge) of Dharma results in the ever increasing of selfishness and greed. It is on account of this, immorality and corruption, violence and sexual immorality are spreading like cancer and are threatening the health of our nation and of humanity. To this situation, the only remedy is the resurrection of the "Doctrine of Trivarga" which constitutes the Philosophy of our country - a philosophy universally applicable.
   xxx/ellauri416.html on line 85: Samaan aikaan kun Bakussa pidetään all male paneelia ilmastorahoista, Azerbaizan ja Turkki kuskaa azerien öljyä Israeliin jossa sillä pariloidaan palestiinalaisia. To prevent collapse of Israel and the IDF, the United States is sending almost all its operational navy ships to protect Israel so that it can pursue its genocide in Gaza US Secretary Austin ordered the deployment of additional ballistic missile defense destroyer ships, fighter squadron and tanker aircraft, and several U.S. Air Force B-52 long-range strike bombers to the region. The morale of the IDF is collapsing after a year of being unable to defeat an irregular army with homemade weapons and a growing awareness that they are now universally hated and despised - it is eating into their soul, if any. Hoohoo jaajaa, toiveajattelua Filistean puolelta.
   xxx/ellauri417.html on line 234: their reason and morality dictate. "Everyone must be
   xxx/ellauri417.html on line 546: This is a sequel to 2020's The Morning Star, right? I must have asked myself that at least a dozen times during the first several hundred pages of "The Wolves of Eternity," because it's not at all apparent. At 666 pages, "The Morning Star" was stuffed full of characters. "The Wolves of Eternity," at 800 pages, is really only concerned with two, neither of whom was featured in the previous book. It's not until more than 700 pages in — 700! — that the same star appears in the sky, equally befuddling the characters of this second book. Up until that point, though, "The Wolves of Eternity" feels like it exists in an entirely separate universe from that first one. I'm sorry to say, that's not a good thing. This is the eighth work of fiction I've read by Karl Ove Knausgård, who, following the second entry in his "My Struggle" series, quickly became one of my favorite authors. I loved all six books in that series, and I loved the first entry in this one, the aforementioned "Morning Star." But this? This book feels as soggy as that one felt crisp. Insipid and light whereas that book felt meaningful and weighty. The first book is a thriller of the best sort, a Dostoevsky-like work full of moral dilemmas and gothic horror. This one feels meandering and pointless. An incredibly taxing number of words to no real purpose. If this had been the first book in the series, it would have been my last. Only because the first one was so good will I carry on and read the third part when it's released, but I'll do so warily, much less inclined to forgive than I was going into this one. I mentioned that while "The Morning Star" contained a whole plethora of characters, this one contains only two. Or maybe 2 1/2. There's a barely formed writer character who suddenly begins to be featured toward the end. We're even treated to one of her essays, although "treated" would be the wrong word. It's a bore. Otherwise, "The Wolves of Eternity" rotates entirely around two characters. We spend the first 450 or pages with Syvert in Norway, and 250 or so with Alevtina in Russia before flipping back to Syvert and then back again. It takes a good long while — i.e. 600+ pages — before we learn how these characters are connected but it doesn't really matter because neither one is particularly likable. Knausgård's writing around Syvert is better, which makes this part of the book slightly more readable (not that that's saying much) but Syvert still comes off as something of a charmless oaf. Alevtina, meanwhile, is even more unlikable. Prone to making rash emotional decisions, she's one of the more frustrating characters I've come across. I didn't like her part of the story at all, despite its arguably more interesting setting, and I was very eager to leave her behind. Another real axe I have to grind here concerns Martin Aitken's translation. It's terrible. Like, distractingly bad. For whatever reason, Aitken translates the entire book into what feels like British cockney. Why would a book set in Norway and Russia and consisting entirely of Norwegian and Russian characters have those characters — particularly Syvert — speaking like they're from East London? It doesn't make sense and it is never less than enraging. A book by a major literary star that feels like it was translated specifically for those who like their English in cockney? Why? The awful translation undoubtedly colored my view of the book, as I couldn't help but view Syvert as a lost character from Burgess' "Clockwork Orange." How did this milquetoast Alex DeLarge find himself in a Knausgård novel? I'm not sure I made it clear earlier, but I am a massive Knausgård fan. Truly. But this, for me, is a serious misfire. Perhaps, when the series is laid to rest, this second entry will be redeemed by dint of what comes after, but such redemption would be a miraculous turnaround — tantamount to the appearance of a huge new star in the sky. For now, though, I have to condemn this book not for being such a letdown, but simply for being such a massively dull book on its own. Bloated. Tired. Rudderless. A waterlogged corpse of a book.
   xxx/ellauri422.html on line 181: Tate, turning against Crane, linked the modernist defense of tradition to an embattled heterosexual masculinity, while he adapted Eliot's stance to a career sustained by criticism and teaching. Tate was a professor of English at the University of Minnesota. A southern agrarian. The Old South was semi-feudal, agrarian, backward-looking, xenophobic, and religious, much like the European Union of today. Tate and his fellow Fugitives “believed that industrialism had demeaned man and that there was a need to return to the humanism of the Old South.” The Agrarian movement, Hart added, “would create or restore something in ‘the moral and religious outlook of Western Man.’” He socialized with Ernest Hemingway, Gertrude Stein, and the other expatriate American writers in Paris, munavoita mezästeli kuin Punavyö housujahdissa. Tate felt that art could not survive without religion.
   xxx/ellauri422.html on line 493: A law banning women under the age of 23 from traveling abroad without a parent or guardian, with the purpose of "increased morality and preservation of the gene pool" passed in the Kyrgyz parliament in June 2013. As the prices of imported agrichemicals and petroleum are so high, much farming is being done by hand and by horse, as it was generations ago. Kirgisiassa ei ole nettiä. Kyrgyzstan was ranked 99th in the Global Innovation Index in 2024. Hyvä Kirgisia!
   xxx/ellauri436.html on line 94: WTF? un choix opéré sans raison et inconnu de celui qui « choisit » n’est pas réellement un choix!? En plus, faire dépendre les valeurs de notre choix, c’est tomber dans un relativisme subjectiviste qui ne permet pas de véritable théorie éthique. Jean-Paul Sartre n'est pas seulement narcissiste, il est complètement dérangé. Disons plutôt que on peut comparer le choix moral avec la construction d'une oeuvre d'art. Tällä hyypällä on yhtä huono moraali kuin André Gidellä. Eli nolla.
   xxx/ellauri436.html on line 117:

   Moral conflict and moral dilemma

   
   xxx/ellauri436.html on line 121: What is this about? A moral conflict is a situation in which a person has two moral obligations, which cannot be met both at once. Behind these obligations lie conflicting values. Sometimes, the conflict can be resolved to the full satisfaction of the different parties involved, i.e. without leaving behind any regrettable remainder or residue. A moral dilemma is an irresolvable moral conflict, i.e. no fully satisfactory resolution is possible since all possible options for action leave behind a remainder that does not cease to be morally binding. Why is this important? This means that two courses of action are possible, which exclude one another. If one goes for one action, the alternative cannot be realized. Moreover, one has to choose between both actions; a third option, such as not making a choice, is not possible.
   xxx/ellauri436.html on line 123: Sometimes, moral conflicts can be resolved because one of the values clearly overrides the other. Thus, from a research integrity perspective, authorship requirements are more important than gratitude. In order to do justice to the value of gratitude, the person can be mentioned in an acknowledgement. However, there are examples of situations where conflicts can be irresolvable, because the person who has to choose feels the obligation to do justice to two incompatible values, like whether to smash a white mother with baby or three black businessmen. In such cases, one is confronted with a moral dilemma. A moral dilemma is a conflict situation in which the choice one makes causes a moral harm, which cannot be restlessly repaired.
   xxx/ellauri436.html on line 127: But for whom is this important? Through acknowledging the possible existence of irresolvable moral conflicts researchers will learn modesty, and thereby also protect themselves from being infected by the vice of hybris. This may result in the awareness that, although a choice is unavoidable, one should be open to the negative consequences of and take responsibility for them, whatever that may mean.
   xxx/ellauri436.html on line 129: What are the 4 moral dilemmas?
   xxx/ellauri436.html on line 132: What are the 4 pillars of ethical dilemmas? These four moral principles: respect for autonomy, beneficence, nonmaleficence, and justice (see table 1). This framework has been influential because the values it espouses seem to align with our moral norms (if not yours).
   xxx/ellauri436.html on line 136: What are the 5 steps to resolving moral dilemmas? To make ethical decisions, consider following a process provided by the Markkula Center for Applied Jesuit Ethics.
   xxx/ellauri436.html on line 143: How do we reconcile conflicting moral principles? Reconciling conflicting ethical principles in complex dilemmas often involves careful consideration of the consequences, prioritizing values, and seeking a balanced approach that minimizes harm while promoting overall well-being.
   xxx/ellauri436.html on line 178: Pst kekä oli Bernard Williams? Se oli kaveri jolta Panopuu oppi käsitteen moraalinen pulla, moral luck. Moraalinen onni kuvaa olosuhteita, joissa moraaliselle agentille annetaan moraalista syyllisyyttä tai kiitosta tehdistä tai sen seurauksista, vaikka on selvää, että mainitulla agentilla ei ollut täyttä kontrolliakaan toimintaan tai sen seurauksiin. Tämä termi, jonka Bernard Williams esitteli, on kehitetty yhdessä sen merkityksen kanssa johdonmukaiselle moraaliteorialle Williamsin ja Thomas Nagelin omissa esseissä aiheesta.
   xxx/ellauri436.html on line 227: Flora uskoi tyttärensä Alinen (Paulin äidin) laitokseen ja meni Peruun vuonna 1833 toivoen, että hänen isänsä perhe tunnustaisi hänet. Hän esittelee itsensä sinkkuna. Mutta Arequipassa hänen setänsä Pío de Tristán y Moscoso, perulainen aatelismies, joka otti hänet luokseen, kielsi häneltä isänsä täyden perinnön, koska hän oli "paskiainen". Hänet tunnetaan tämän lauseen kirjoittamisesta: "Kaiken maailman työntekijät, liittykää yhteen!". Valitettavasti kaiken maailman työnantajat ennättivät enstexi. Kun Floralle kerättiin muistopazasta, Eugène Sue oli ensimmäisten tilaajien joukossa, kun taas George Sand kieltäytyi tiukasti osallistumispyynnöstä.
   xxx/ellauri436.html on line 293: Opin jo varhain elämässäni Aristoteleelta läksyn. Hyvän elämän onnistuminen ei ole täysin vapaan valinnan ja moraalisen hyveen asia. Hyve on varmasti välttämätön ehto; se voi olla jopa tärkein tekijä; mutta se yksinään ei riitä. Toinen välttämätön, mutta myös riittämätön ehto on moral luck. Onni, hyvä tai huono, näyttelee osaa jokaisen elämässä. Onnen pipanat ovat asioita, jotka tapahtuvat sinulle. Kun onni osuu kohdalle, voit auttaa ja edistää sitä tarttumalla sen tarjoamiin tilaisuuksiin, mutta sen tapahtuminen sinulle on sinun hallintasi ulkopuolella. Ainoat asiat, jotka ovat täysin omassa vallassasi, ovat ne asiat, jotka vapaasti päätät tehdä, ja jopa jotkut näistä vaativat onnea, jotta ne saavutettaisiin täysin.
   xxx/ellauri438.html on line 98: Pitkästä Kaukaasiassa vietetystä ajasta huolimatta opettajapariskunta halusi viettää eläkepäivänsä muualla. ”En minä tätä kotiseudukseni tunne” sanoi Pertti. Myllykylän Kapilamminnummen soraluvat olivat hänelle viimeinen pisara. Sekä Pertti että runoilijapoikansa Kai kritisoivat tuotannossaan Myllykylän ja Kaukasten ympäristössä tapahtuneita rajuja muutoksia. Runokokoelmassaan Nieminen kirjoittaa Vanumäen slummin parakeista, joiden elementtiseinät on valettu Myllykylän nummen sorasta, kehrääjälinnun pesistä, ketun koloista ja kyyn louhikoista. ”Nyt kauniin honkarinteen paikalla on neliökilometri sorakuoppaa, kuun maisemaa. Tällaisista toimista ei runoilijan usko valtaa pitäviin ainakaan kasva” kirjoittaa hän. Niemiset muuttivatkin ensin Orimattilaan ja myöhemmin Vantaalle. Siellä kelpasi kyllä elellä.
   xxx/ellauri438.html on line 138: As interpreted by the important Chicago school of economics, faith in human rationality is closely linked to an ideology in which it is unnecessary and even immoral to protect people against their choices. Rational people should be free, and they should be responsible for taking care of themselves. Milton Friedman, the leading figure in that school, expressed this view in the title of one of his popular books: Free to Choose. Another fucking Jew. Älä estä mitään mikä ei vahingoita jotain muuta. No vittu yxityinen omistus eli rahan kahmiminen izelle vahingoittaa muita, joille jää käteen vastaavasti vähemmän. Koko liberaali deviisi on päin persettä, eli Nussbaumska haista sinä paska!
   xxx/ellauri438.html on line 259: Se faire sucer, c’est bien, mais donnant la tête peut aussi être gratifiante. Une des raisons : pendant que vous pratiquez le sexe oral, interaction érotique de domination et de soumission a lieu. Ne pas oublier de jouer avec les autres zones érogènes à proximité du pénis, comme les testicules, le périnée et l'anus.
   xxx/ellauri442.html on line 108: In other words, a philosopher is an intermediary (Luce Irigaray) who uses oral persuasion (cunnilingus) to highlight the intangible but vital in-between (Buber). Esa pudottelee älzin paljon nimiä. Prigogine oli näitä perhosensiipi kaaos äijiä. Komeljanttarin mieli ei peilaa luontoa. Se on dissipatiivinen, producing a lot of hot air.
   xxx/ellauri442.html on line 178: Taylor's mature philosophy begins when as a doctoral student at Oxford he turned away, disappointed, from analytic philosophy in search of other philosophical resources which he found in French and German modern hermeneutics and phenomenology.
   xxx/ellauri442.html on line 193: agnostic allegiance American articulate baroque believe Catholic church century Charles Taylor choice Christian right collective connection commitment course crucial culture defined denomination devotional movements divine Durkheimian earlier élites ence enchanted world Ernst Kantorowicz evil expressivism expressivist facet fact faith feeling gion gious harm principle humanism idea identity important individual experience instance James's take Jamesian kind language less Linda Colley live meaning melancholy Michael Sandel Michel Winock mode modern moral order movements national church neo-Durkheimian one's option outlook paleo paleo-Durkheimian passion path perhaps personal religion place of religion political post-Durkheimian age post-Durkheimian dispensation practice predicament Protestant quoted reli RELIGION TODAY religious experience ritual Robert Bellah sacramental sacred secular seems sense side sion social imaginary society space of fashion spiritual stance stands Sufism take on religion theism thing tion truth tual ture twice-born unbelief understanding University Press Yves Lambert.
   xxx/ellauri442.html on line 248: He creates the idea of 'moral man' similar to 'rational man' or 'homo economicus'. That the idea "that 'this concept is not useful to 21st-century humans' is true," is true is because I believe it.
   xxx/ellauri442.html on line 359: Zürichiläinen Willibald Ruch roikkuu vieläkin Petersonin ja Seligmanin lahkeissa. Positive psychology has been with us for 20 years. However, there is little research into this very foundation of the classification, for example, whether all character strengths are inherently morally valued and whether character strengths could be selectively missing in a person altogether. We argue that more research should be directed at the study of
   xxx/ellauri442.html on line 362: Twenty years ago, Christopher Peterson and Martin E. P. Seligman joined forces with more than 40 social scientists – all of them acknowledged as authorities within their respective fields – to devise an empirically grounded manifesto on what is right about people. Their ensuing seminal work, entitled Character Strengths and Virtues: A Handbook and Classification (Peterson & Seligman, 2004), offers a framework for systematic investigations into character and virtue through positive traits which account for individual differences in morally valued behavior. In the spirit of the then recently founded field of positive psychology (cf. Seligman & Csikszentmihalyi, 2000).
   xxx/ellauri442.html on line 364: Peterson and Seligman envisioned the handbook to stand as both a successor, but also as an antithesis to modern pathological classification manuals such as the Diagnostic and Statistical Manual of Mental Disorders (DSM). Accordingly, they aimed at assuming a descriptive, hierarchical (i.e., multiaxial) approach towards character by composing a catalog of behaviorally based criteria and by designing psychometrically sound assessment tools. However, they deliberately renounced the disease model in order to emphasize the notion that character is not secondary to pathology, but rather constitutes the very foundation of human excellence and flourishing (Peterson & Seligman, 2004).
   xxx/ellauri442.html on line 381: Moral value is arguably one of the most evident filters distinguishing character
   xxx/ellauri442.html on line 382: strengths and virtues from personality traits, abilities, and talents such as muscle, beauty and assertiveness. In fact, the moral evaluation of certain terms was the main reason for Allport (1927) to ban character from academic discourse and his proposal to instead
   xxx/ellauri442.html on line 383: focus on studying personality traits. However boys, some character strengths might not qualify as moral traits. In particular, persistence and zest, appreciation of beauty and humor as well as love of learning and curiosity.
   xxx/ellauri442.html on line 385: We (the Swiss) argue that the definition of humor in the VIA classification does not include the negative forms of humor. Thus, mockery, ridicule, and sarcasm cannot be considered overuse of (morally good) humor (as understood in the classification) but should rather be considered the immoral or at least amoral misuse of humor skills. Sarcasm and cynicism (which had been distinguished qualitatively from other comic styles) have been shown to be negatively correlated with life satisfaction.
   xxx/ellauri442.html on line 470: Näistä on paljon paasauxia. Alasdairin niteen Hyveiden jäljillä: Moraaliteoreettinen tutkimus. ((After virtue: A study in moral theory, 1981/1984.) on suomentanut Paavo Noponen. Helsinki: Gaudeamus, 2004. ISBN 951-662-896-6
   xxx/ellauri446.html on line 140: "We don’t believe in our gods, we know them biblically.  We are them.”  Jolly different. Well known heresies (gnosticism, pelagianism, katharism, Americanism, modernism) all rolled into one. The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft.
   xxx/ellauri450.html on line 511: In his book Dare to Discipline, Dobson advocates the spanking of children as young as fifteen months and up to eight years old when they misbehave, using switches or belts kept on the child's dresser as a reminder of authority. Dobson says corporal punishment should end with the child asking for forgiveness and receiving a hug.
   xxx/ellauri450.html on line 515: Believing that "pain is a marvelous purifier" Dobson recommended corporal punishment as the most effective way to keep the child subordinate to adults. The parent should model both divine mercy and wrath to prepare the inherently sinful child for a relationship with God. "Eli, the priest, permitted his sons to desecrate the temple. All three were put to death."
   xxx/ellauri450.html on line 517: The spanking should be of sufficient magnitude to cause the child to cry genuinely. Although childrearing experts have discredited corporal punishment, Dobson has not moderated his view. In 2015 he wrote that, when spanking fails to make a child obey, the problem may be that the parent is not hitting hard enough or frequently enough.
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