Must I accept the barren Gift?-learn death, and lose my Mastery?Then let them know whose blood and breathwill take the Gift and set them free:whose is the voice and whose the mindto set at naught the well-sung Game-when finned Finality arrivesand calls me by my secret Name.Not old enough to love as yet,but old enough to die, indeed--the death-fear bites my throat and heart,fanged cousin to the Pale One's breed.But past the fear lies life for all-perhaps for me: and, past my dread,past loss of Mastery and life,the Sea shall yet give up Her dead!Lone Power, I accept your Gift!Freely I make death a part of me;By my accept it is boundinto the lives of all the Sea-yet what I do now binds to ita gift I feel of equal worth:I take Death with me, out of Time,and make of it a path, a birth!Let the teeth come! As they tear me,they tear Your ancient hate for aye--so rage, proud Power! Fail again,and see my blood teach Death to die!

وما نفع القلم ؟ ؟يكفي انه يعري كل من ظلموأنه يرسم الحياه من العدمويلعن كل أصحاب القممالقلم يا صديقيأشرف من كل حكامنافهو يطلب النصر من ربهولا يطلبه من هيئة الأمم ! !

Bu toplum sana güzel olduğunu, ve güzel şeylerin sahip olunmayı beklemesi gerektiğini öğretecek. Erkeklere de bir şeylere sahip olamadıkları sürece bir hiç oldukları fikrini enjekte edecekler ve tanrıların yansımasından bir canavar yaratacaklar. Ve farkında bile olmayacaksın, ama güzel beyninin her yerine yayılacak bu düşünce. Bir gün kendini, sana bahsettiğim bu güçlü erkeğin karşısında sallanırken bulduğunda anlayacaksın ne demek istediğimi. Ve bilmeni istiyorum. Güçlü bir erkeğe değil, bir canavara bakıyorsun. İstediğini almadan esip gürlemeyi kesmeyen, merhameti daha çocukken yontulmuş, bir kabuk gibi soyulmuş bir canavara bakıyorsun. Ve hayran olduğun şey bu canavar.

We do not receive wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can make for us, which no one else can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you, have not been shaped by paterfamilias or a schoolmaster, they have sprung from very different beginnings, having been influenced by everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that picture of what we were at an earlier stage may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not repudiate it, for it is a proof that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming one is a painter—extracted something that transcends them.

إن اللغة ناقل غير كفء، وإن الناس حين يسمعون كلامًا يفهمونه في ضوء ما لديهم من خلفيات معرفية، بل إن كثيرًا منهم يقرؤون تلك الخلفيات ويبلورونها عوضًا عن الاشتغال بفهم ما سمعوه.

Animals are property. There are laws that supposedly protect animal interestsin being treated “humanely,” but that term is interpreted in large part to mean that we cannot impose “unnecessary” harm on animals, and that is measured by what treatment is considered as necessary within particular industries, and according to customs of use, to exploit animals. The bottom line is that animals do not have any respect-based rights in the way that humans have, because we do not regard animals as having any moral value. They have only economic value. We value their interests economically, and we ignore their interests when it is economically beneficial for us to do so.At this point in time, it makes no sense to focus on the law, because as long as we regard animals as things, as a moral matter, the laws will necessarily reflect that absence of moral value and continue to do nothing to protect animals. We need to change social and moral thinking about animals before the law is going to do anything more.

I reject animal welfare reform and single-issue campaigns because they are not only inconsistent with the claims of justice that we should be making if we really believe that animal exploitation is wrong, but because these approaches cannot work as a practical matter. Animals are property and it costs money to protect their interests; therefore, the level of protection accorded to animal interests will always be low and animals will, under the best of circumstances, still be treated in ways that would constitute torture if applied to humans.By endorsing welfare reforms that supposedly make exploitation more “compassionate” or single-issue campaigns that falsely suggest that there is a coherent moral distinction between meat and dairy or between fur and wool or between steak and foie gras, we betray the principle of justice that says that all sentient beings are equal for purposes of not being used exclusively as human resources. And, on a practical level, we do nothing more than make people feel better about animal exploitation.

If we are ever going to see a paradigm shift, we have to be clear about how we want the present paradigm to shift.We must be clear that veganism is the unequivocal baseline of anything that deserves to be called an “animal rights” movement. If “animal rights” means anything, it means that we cannot morally justify any animal exploitation; we cannot justify creating animals as human resources, however “humane” that treatment may be.We must stop thinking that people will find veganism “daunting” and that we have to promote something less than veganism. If we explain the moral ideas and the arguments in favor of veganism clearly, people will understand. They may not all go vegan immediately; in fact, most won’t. But we should always be clear about the moral baseline. If someone wants to do less as an incremental matter, let that be her/his decision, and not something that we advise to do. The baseline should always be clear. We should never be promoting “happy” or “humane” exploitation as morally acceptable.

ولكن ما كانت الصداقة لتحمل في يدها ميزان العدل لكل كلمة وكل معنى وكل إشارة،بل إنها لتصفح كثي ا ر عن كثير لتجعل الحق الذي لها أن تستوفيه كاملا كأنها حق عليهاتؤديه كاملا فتكبر بتسامحها وتنمو…

Latter-day capitalism. Like it or not, it's the society we live in. Even the standard of right and wrong has been subdi-vided, made sophisticated. Within good, there's fashionable good and unfash-ionable good, and ditto for bad. Within fashionable good, there's formal and then there's casual; there's hip, there's cool, there's trendy, there's snobbish. Mix 'n' match. Like pulling on a Missoni sweater over Trussardi slacks and Pollini shoes, you can now enjoy hybrid styles of morality. It's the way of the world—philosophy starting to look more and more like business administration.Although I didn't think so at the time, things were a lot simpler in 1969. All you had to do to express yourself was throw rocks at riot police. But with today's sophistication, who's in a position to throw rocks? Who's going to brave what tear gas? C'mon, that's the way it is. Everything is rigged, tied into that massive capital web, and beyond this web there's another web. Nobody's going anywhere. You throw a rock and it'll come right back at you.

I like places like this," he announced.I like old places too," Josh said, "but what's to like about a place like this?"The king spread his arms wide. "What do you see?"Josh made a face. "Junk. Rusted tractor, broken plow, old bike."Ahh...but I see a tractor that was once used to till these fields. I see the plow it once pulled. I see a bicycle carefully placed out of harm's way under a table."Josh slowly turned again, looking at the items once more.And i see these things and I wonder at the life of the person who carefully stored the precious tractor and plow in the barn out of the weather, and placed their bike under a homemade table."Why do you wonder?" Josh asked. "Why is it even important?"Because someone has to remember," Gilgamesh snapped, suddenly irritated. "Some one has to remember the human who rode the bike and drove the tractor, the person who tilled the fields, who was born and lived and died, who loved and laughed and cried, the person who shivered in the cold and sweated in the sun." He walked around the barn again, touching each item, until his palm were red with rust." It is only when no one remembers, that you are truely lost. That is the true death.

The soul, in its loneliness, hopes only for "salvation." And yet what is the burden of the Bible if not a sense of the mutuality of influence, rising out of an essential unity, among soul and body and community and world? These are all the works of God, and it is therefore the work of virtue to make or restore harmony among them. The world is certainly thought of as a place of spiritual trial, but it is also the confluence of soul and body, word and flesh, where thoughts must become deeds, where goodness must be enacted. This is the great meeting place, the narrow passage where spirit and flesh, word and world, pass into each other. The Bible's aim, as I read it, is not the freeing of the spirit from the world. It is the handbook of their interaction. It says that they cannot be divided; that their mutuality, their unity, is inescapable; that they are not reconciled in division, but in harmony. What else can be meant by the resurrection of the body? The body should be "filled with light," perfected in understanding. And so everywhere there is the sense of consequence, fear and desire, grief and joy. What is desirable is repeatedly defined in the tensions of the sense of consequence.

Bazıları için aşkın tanımı buydu. Derslerde en arkaya otururlar. Yaz günü 40 derece sıcakta giydikleri blazer ceketleri ve ucuz popülerliğin son moda pop şarkılarını bangırdattıkları, sanayiden 100 Lira’ya temin edilmiş çakma ses sistemleriyle donatılmış, viteslerine bir tespih geçirilmiş arabaları olur. Hocaya sordukları sorularla onu bozmaya çalışır ve kendi esprilerine vahşi bir hayvanın boru gibi sesiyle gülerler. Bütün cümleleri gramer teröründe gazi madalyası alacak kadar bozuktur ve sonlarına mutlaka bir küfür yerleştirirler. Anlaşılamaz ve yersiz bir özgüvene sahiptirler. İşte yüzlerinden bela akan, gittikleri her yerde ezelden oralıymış gibi davranan, at hırsızından dönme bu tip erkekler için her kızla yatmıyor olmak aşkın tanımıydı. Yatabilirlerdi. Ama yatmamayı tercih ederek asaletin pençesinde aşk ıstırabı çekerlerdi.

Всичко хубаво на този свят е измислено от сатаната. Красивата жена, пролетта, виното, всичко това е направил сатаната; а господ е направил калугерите, постите, градинския чай, грозните жени, пфу, да се не видят макар!

CAUSE AND EFFECTYou can give a man who has never given you a good word,Volumes of knowledge.And you can give a man who has never given you a gift,A thousand gifts.You can give that same man who has never given you a blessing,A thousand blessings.And you can offer that same man who has neverOffered a hand to help you grow,Seeds to help him grow a garden.And while you have never seen true kindness from his direction,You still offer to help push him up.And in the end,He only wants to be the hand that pulls you down.Do not worry, my friends.Cause and effect was written by the stars of the universe.He who passes suffering onto othersWill also have that suffering passed onto his own children.Gifts he feels he should have in the next lifetime will be unobtainable.And the help he needs to grow in the next lifetime will be unavailable.And the people he cuts down that were good to him,Will cut him down in the next lifetime.What goes around does come back again,Even through your children.There is a vibrational effectIn every action,Just as there isA vibration that ringsFrom every letterIn every word.No cause occurs without effectAnd no effect occurs without cause.No unjust action goes without penaltyAnd no action or thoughtFlows unnoticedThroughoutThe universe.