I am the first one who descended on account of my portion which remains, that is, the Spirit that (now) dwells in the soul, (but) which originated from the Water of Life and out of the immersion of the mysteries, and I spoke, I together with the Archons and Authorities. For I had gone down below their language and I spoke my mysteries to my own -- a hidden mystery -- and the bonds and eternal oblivion were nullified. And I bore fruit in them, that is, the Thought of the unchanging Aeon, and my house, and their [Father]. And I went down [to those who were mine] from the first and I [reached them and broke] the first strands that [enslaved them. Then] everyone [of those] within me shone, and I prepared [a pattern] for those ineffable Lights that are within me. Amen.
All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all. There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales and put it at the apostles' feet, and it was distributed to anyone as he had need.
All voting is a sort of gaming, like checkers or backgammon, with a slight moral tinge to it, a playing with right and wrong, with moral questions; and betting naturally accompanies it. The character of the voters is not staked. I cast my vote, perchance, as I think right; but I am not vitally concerned that that right should prevail. I am willing to leave it to the majority. Its obligation, therefore, never exceeds that of expediency. Even voting for the right is doing nothing for it. It is only expressing to men feebly your desire that it should prevail.
Be sure not to let your son be bred up in the art and formality of disputing, either practicing it himself, or admiring it in others; unless, instead of an able man, you desire to have him an insignificant wrangler, opiniator in discourse, and priding himself in contradicting others; or which is worse, questioning everything, and thinking there is no such thing as truth to be sought, but only victory in disputing.
Well played, Obama. Well played.
Congratulations are in Order! [The Gentleman from North Carolina is recognized: "Question on a point of order--"
The most striking part of this episode is when Jamie shows up at the local elementary school, where students are being fed "Breakfast pizza" (i.e., pizza) for breakfast and chicken nuggets for lunch, with canned gross vegetables and a mandatory two servings of "grain" (i.e., white-bread rolls). Somehow, what these lunch ladies are feeding the students is the result of government (FDA) standards. If you watch nothing else, watch the part from about 34 mins.-35:30. He says, "The American regulations are all screwed. Why would you want to give kids rice and bread? It's gonna make 'em fat."
...whence came all these people? they are mixture of English, Scotch, Irish, French, Dutch, Germans, and Swedes. From this promiscuous breed, that race now called Americans have arisen... Here individuals of all nations are melted into a new race of men, whose labours and posterity will one day cause great changes in the world. Americans are the western pilgrims, who are carrying along with them that great mass of arts, sciences, vigour, and industry which began long since in the east; they will finish the great circle.
"If the miseries of the undisclosable things in me, shall ever unhorse me from my manhood's seat; if to vow myself all Virtue's and all Truth's, be but to make a trembling, distrusted slave of me; if Life is to prove a burden I can not bear without ignominious cringings; if indeed our actions are all foreordained, and we are Russian serfs to Fate; if invisible devils do titter at us when we most nobly strive; if Life be a cheating dream, and virtue as unmeaning and unsequeled with any blessing as the midnight mirth of wine; if by sacrificing myself for Duty's sake, my own mother re-sacrifices me; if Duty's self be but a bugbear, and all things are allowable and unpunishable to man; -- then do thou, Mute Massiveness, fall on me! Ages thou hast waited; and if these things be thus, then wait no more; for whom better canst thou crush than him who now lies here invoking thee?"
What are the alternatives? One method of inquiry tries to complicate our understanding in order to escape from a false binary that imagines authority (or, “fascism,” depending on definitions and perception) as wholly evil and democracy as wholly good. In Mardi as elsewhere, Melville seems at least somewhat skeptical of the virtues of democracy. The “fluent, obstreperous wight, one Znobbi” who accompanies the band of travelers for a moment in chapter 160 speaks a little too enthusiastically in defense of his island, Vivenza:
“Here comes our great chief!” (Znobbi) cried. “Behold him! It was I that had a hand in making him what he is!
And so saying, he pointed out a personage no way distinguished except by the tattooing on his forehead—stars, thirty in number—and an uncommonly long spear in his hand. Freely he mingled with the crowd.
“Behold how familiar I am with him!” cried Znobbi, approaching and pitcherwise taking him by the handle of his face.
“Friend,” said the dignitary, “thy salute is peculiar, but welcome. I reverence the enlightened people of this land.”
“Mean-spirited hound!” muttered Media. “Were I him, I had impaled that audacious plebeian.”
“There’s a head chief for you, no, my fine fellow!” cried Znobbi. “Hurrah! Three cheers! Aye, aye! All kings here—all equal. Everything’s in common.”
Here, a bystander, feeling something grazing his side, looked down and perceived Znobbi’s hand in clandestine vicinity to the pouch at his girdle end.
Whereupon the crowd shouted, “A thief! A thief!” And with a loud voice the starred chief cried, “Seize him, people, and tie him to yonder tree.”
And they seized and tied him on the spot. (430)
In this scene, Melville clearly intends to problematize the dynamics of a democratic government. The short chapter ends with Babbalanja suggesting, “There’s not so much freedom here as these freemen think” (431). This Melville, the man who detected an absurd and even reckless streak in democratic government, has never been explored in any significant depth.
And Melville was conscious that his mistrust of popular governments was anything but unprecedented. In his essay on “Politics,” Emerson describes the central problem:
The philosopher, the poet, or the religious man, will of course wish to cast his vote with the democrat, for free-trade, for wide suffrage, for the abolition of legal cruelties in the penal code, and for facilitating in every manner the access of the young and the poor to the sources of wealth and power. But he can rarely accept the persons whom the so-called popular party propose to him as representatives of these liberalities. (428).
In this disdainful judgment, Emerson and Melville were together, and both men were conscious of a philosophical debt to Plato, whose hatred for democracy legendarily sprung from an unwillingness to forgive a nominally democratic Athens for the condemnation of Socrates. As Will Durant tells it, Socrates’ death “filled [Plato] with such a scorn of democracy, such a hatred of the mob, as even his aristocratic lineage and breeding had hardly engendered in him” (12). Melville, of course, knew this rough treatment firsthand: as the public clamored for more books like Typee and Omoo, his Platonic complaint against democracy may have culminated in the figure of Captain Ahab, who disowns any sympathy with democratic leadership when he soliloquizes on his “Iron Crown of Lombardy” in chapter 37 (182). In a democratic order, there is no place for the crown worn by emperors in the days of the
If there are limits to sympathy—if Ishmael is understood as fallibly transcendental or optimistic, or if he is blind to a great Unity—what is to be done? The impulse of the dialectical imagination is to recoil, to find a solution in reversal: “perhaps Ahab was onto something; maybe the truth lies there!” Although this is a mistake that has been made far less frequently than the reading that overlooks Ishmael’s too-simple observation of the world, it would be no less a mistake. The atmospheres of Moby-Dick will be more challenging and more invigorating for the reader who can pause somewhere between Ishmael and Ahab, who can reflect in the spaces between. The question will continue to arise in the familiar form of either/or: who is more trustworthy, more honorable: Ishmael or Ahab? For the ethical reader, however, the polarity of the question must ultimately be refused. Indeed, the moral imagination must discover itself in this between-position; the true reader of Melville can recognize Ishmael’s confused sense of self as the corollary to Ahab’s disregard for social obligation. In freeing itself from either pole, the moral imagination gains access to a variegated world of perceptions and responsibilities.
"In this way, consumers have more control over the amount of sodium they intake, and are given the option to exercise healthier diets and healthier lifestyles," Ortiz said, according to a Nation's Restaurant News report.
But many chefs and restaurant owners said they are tired of politicians dictating what they can serve and what people can eat. They have opposed the city's anti-sodium and anti-transfat campaigns.
You are called to renew the cause, which is decrepit and stinking from stagnation; keep that always before your eyes for encouragement. In the meantime your whole step is towards getting everything destroyed: both the state and its morality. We alone will remain, having destined ourselves beforehand to assume power: we shall rally the smart ones to ourselves, and ride on the backs of the fools. You should not be embarrassed by it. This generation must be re-educated to make it worthy of freedom.
"Okay, what movies?--something everybody's seen, maybe?"
Richard Brown–a long time Buddhist and contemplative educator–joins us to share some of the details from his recent involvement in helping the small Buddhist country of Bhutan reform their public education system. Bhutan, which since the early 70’s has had as its main goal to increase Gross National Happiness, wants to create an education system that pulls the best from the West. The main principles they’re holding with this reform, include Contemplation, a Holistic approach, Sustainability, Cultural Integrity, and Critical Intellect. Their aim is to educate their populace in such a way that they’re prepared for the onslaught of some of the more negative aspects of modernity–including the barrage of information and gross commercialization.
Richard was a core part of a recent 5-day workshop aimed at starting to plan the reform of their education system. Richard shares many of the details from that workshop, and shares some of the amazing steps that Bhutan has already taken, as a result, to foster the happiness and well-being of their countries inhabitants.
"Produce great persons, the rest follows." --Uncle Walt W.
While the more realistic and pragmatic Communists recognize the need for material incentives to stimulate the public cooperation, the ideologues argue that the new man should be educated in such a way that he will not expect personal benefits but will find reward in the increase of production, the fulfillment of state plans, and the success of the proletarian revolution. If socialism does not work, according to the ideologues, it is not because the system is not good, but because human nature has not been changed to conform with the new system. Instead of modifying the system, it is more important to change man.
The phrase strikes me as hollow rhetoric, and I'm curious whether it always had that ring. The phrase has its own Wikipedia page, featuring an oration by Pericles and a citation of the supposed modern origin of the quote (an 1891 case, Caldwell v. Texas).
The Fourteenth Amendment (Amendment XIV) to the United States Constitution, as well as the Thirteenth and Fifteenth Amendments, was adopted after the Civil War as one of the Reconstruction Amendments on July 9, 1868.Your mom is gay. [bold added for emphasis]
The American has got to destroy. It is his destiny. It is his destiny to destroy the whole corpus of the white psyche, the white consciousness. And he's got to do it secretly. As the growing of a dragon-fly inside a chrysalis or cocoon destroys the larva grub, secretly.
Though many a dragon-fly never gets out of the chrysalis case: dies inside. As America might.
--From D.H. Lawrence's Studies in Classic American Literature (1923)
A. What we have now, but with three major changes (Choose your own 1, 2, and 3).B. What we had in 1790, but with three major changes (1. End slavery 2. extend the vote to all citizens over age eighteen 3. Pass a civil rights act)
The plight of Western civilization consists precisely in the fact that serious people can resort to such syllogistic artifices without encountering sharp rebuke. There are only two explanations open. Either these self-styled welfare economists are themselves not aware of the logical inadmissibility of their reasoning; or they have chosen this mode of arguing purposely in order to find shelter for their fallacies behind a work which is intended beforehand to disarm all opponents. In each case their own acts condemn them.
Oh Lord I want to be in that number, when the saints go marchin' in... --Luther Presley
"Think not that I am come to send peace on earth: I came not to send peace, but a sword." --Matthew 10:34
What's the reason, Mr. Hawthorne, that in the last stages of metaphysics a fellow always falls to swearing so? --Herman Melville
Fuck Jesse Jackon 'cause it ain't about race now. --professional "rapper," The Game