Der Eigensinn ist die Freiheit, die an eine Einzelheit sich befestigt und innerhalb der Knechtschaft steht, der Stoizismus aber die Freiheit, welche unmittelbar immer aus ihr her und in die reine Allgemeinheit des Gedankens zurückkommt [und] als allgemeine Form des Weltgeistes nur in der Zeit einer allgemeinen Furcht und Knechtschaft, aber auch einer allgemeinen[157] Bildung auftreten konnte, welche das Bilden bis zum Denken gesteigert hatte.

(my emphasis)

-- daß du mir ein Tanzboden bist für göttliche Zufälle, daß du mir ein Göttertisch bist für göttliche Würfel und Würfelspieler! --

Doch du errötest? Spracch ich Unaussprechbares? Lästerte ich, indem ich dich segnen wollte?

Oder ist es die Scham zu zweien, welche dich erröten machte? -- Heißest du mich gehn und schweigen, weil nun -- der Tag kommt?

Die Welt ist tief --: und tiefer, als je der Tag gedacht hat. Nicht alles darf vor dem Tage [not prior but in front of] Worte haben. Aber der Tag kommt: so scheiden wir nun!

O Himmel über mir, du Schamhafter! Glühender! O du mein Glück vor Sonnen-Aufgang! Der Tag kommt: so scheiden wir nun! -- Also sprach Zarathustra.

࿐

So Moses came down from Mount Sinai. And as Moses came down from the mountain bearing the two tablets of the Pact, Moses was not aware that the skin of his face was shining, since he had spoken with God. (Exodus 34:29)

࿐

Die Ros' ist ohn warumb

sie blühet weil sie blühet

Sie achtt nicht jhrer selbst

fragt nicht ob man sie sihet. (Cherubinischer Wandersmann)

Verily, it is a blessing and not a blasphemy when I teach: "Over all things stand the heaven Accident, the heaven Innocence, the heaven Chance, the heaven Prankishness." (Kaufman)

Wahrlich, ein Segnen ist es und kein Lästern, wenn ich lehre: „Über allen Dingen steht der HImmel Zufall, der Himmel Unschuld, der Himmel Ohngefähr, der Himmel Übermut.“

{(Zufall -- Unschuld -- Ohngefähr -- Übermut = Chance, Innocence, X, Wanton and Cocky Presumption)

Ohngefähr is rare. But it looks like Ungefähr is Ohngefähr, and both mean "without intention to deceive." In fact, Gefahr (danger) first meant "deceit." From there, deceit somehow became danger, while "without intention to deceive" came to mean "give or take, approximately." So in fact, the four words are much closer to one another. What Kaufman gives as accident is chance, and what he gives as chance is Ohngefähr, or approximation-that-means-no-harm, which is, indeed, innocent, but, at the same time, "more or less" is a cocky thing to say. - au}

ungefähr Adv. ‘annähernd, etwa’, Adj. ‘annähernd richtig, nicht ganz genau’ geht auf die präpositionale Fügung mhd. āne gevære (14. Jh.) zurück, die wie mhd. āne geværde, āne vāre zunächst ‘ohne Hinterlist, ohne böse Absicht’ bedeutet (zu mhd. āne ‘ohne’ und mhd. (ge)vāre, gevære, geværde ‘Nachstellung, Hinterlist, Betrug’, s. ohne und Gefahr). Die lautliche Entwicklung der Präposition führt zu frühnhd. on Gefer, ohn Gefehr (Getrenntschreibung bis ins 17. Jh.) und zusammengewachsenem ongefer, ohngefehr (seit dem 16. Jh.). Da sich im Frühnhd. die Formen der Präposition ohne allgemein mit denen des Präfixes un- (s. d.), das in den Mundarten vielfach zu on- geschwächt ist, vermischen und neben mhd. āne gevære, frühnhd. ohngefehr ein weitgehend synonymes mhd. ungeværlīche(n) Adv., spätmhd. ungeverlich Adj., frühnhd. ungeverlich, ungefehrlich Adj. Adv. (Präfixbildung zu mhd. geværlich, s. gefährlich) steht, kommen vom 15. Jh. an Varianten wie frühnhd. ungevar, ungefer(de), ungefehr auf; im 18. Jh., als in vielen Wörtern fälschlich durch ohn- ersetztes un- wiederhergestellt wird, verdrängt ungefähr das historisch richtige ohngefähr aus der Literatursprache. Die Bedeutung des Adverbs erweitert sich im älteren Nhd. von ‘ohne böse Absicht’ zu ‘ohne jede Absicht, zufällig’ (bis 19. Jh.). Der heutige Gebrauch ‘annähernd, etwa’ wird seit dem 15. Jh. üblich (doch vgl. schon one vier ‘etwa’, Straßburg 1362); er beruht auf dem früher im Rechtsverkehr an Zahl- und Maßangaben angefügten Zusatz, möglicherweise auftretende Ungenauigkeiten seien unwillentlich, ohne betrügerische Absicht erfolgt. Seit dem 16. Jh. wird nhd. ohngefähr, ungefähr auch adjektivisch im Sinne von ‘annähernd richtig’, im 17./18. Jh. für ‘zufällig, unbeabsichtigt’ verwendet. Substantivierung begegnet vor allem in der noch jetzt geläufigen adverbiellen Fügung von ungefähr, älter von ohngefähr ‘zufällig, beiläufig’ (frühnhd. von ungevärden, Anfang 16. Jh.); selbständiges Ungefähr, Ohngefähr n. ‘Zufall’ (18. Jh.) findet sich bei Rechtshistorikern des 19. Jhs. und in poetischer Ausdrucksweise. ( https://www.dwds.de/wb/ungef%C3%A4hr)

This exposition about the "forecourts of heaven" may give an indication of the eternal cycle of things which is the basis of the Order of the World. In creating something, God in a sense divests Himself of part of Himself or gives different form to part of His nerves. This apparent loss is restored when after hundreds or thousands of years the nerves of departed human beings who in their lifetime had been nourished by other created things and had attained to the state of Blessedness, return to Him as the "forecourts of heaven." {i.e. heaven is a coral reef of dead souls returned to God's body.}

I did not invent the expression "forecourts of heaven," but like all other expressions which are in inverted commas in this essay (for instance "fleeting-improvised-men," "dream life," etc.) it only repeats the words which the voices that speak to me always applied to the processes concerned. These are expressions which would never have occurred to me, which I have never heard from human beings; they are in part of a scientific, and particularly medical nature, and I do not even know whether they are in current use in the human science concerned. I will draw attention to this extraordinary state of affairs again in some particularly noteworthy instances.

(1) Le rôle que j'attribue au « Livre » peut paraître exagéré, si l'on ne tient compte que du texte du Chapitre VIII. Je voudrais donc, pour justifier mon interprétation, citer un passage qui se trouve à la fin de la Préface (Vorrede) de la PhG, où Hegel dit ceci (p. 58, l. 7-15): « Nous devons être convaincus que la vérité a pour destin de se-frayer-un-chemin lorsque son temps est venu, et qu'elle n'apparaît que si ce temps est venu ; et que par conséquent la vérité n'apparaît jamais trop tôt, et qu'elle ne trouve jamais un public qui-n'est-pas-mûr. Et [nous devons] aussi [être convaincus] que l'individu a besoin de cet effet [produit sur le public], afin que ce qui n'est encore que sa cause solitaire fasse-ses-preuves-et-s'avère-vrai (bewähren) pour lui [-même] par cet effet, et [afin] qu'il fasse-l'expérience du fait que la conviction, qui n'appartient au prime abord qu'à la particularité, est quel­que chose d'universel. »

C'est assez net. Pour s'avérer vraie, la philosophie doit être reconnue uni­versellement, c'est-à-dire reconnue en fin de compte par l'État universel et homogène. L'existence-empirique (Dasein) de la Science, — ce n'est donc pas la pensée privée du Sage, mais sa parole universellement reconnue. Et il est évident qu'en fait cette « reconnaissance » ne peut être obtenue que par la publication d'un livre. Or, en existant sous forme d'un livre, la Science se détache effectivement de son auteur, c'est-à-dire du Sage ou de l'Homme.

ll y a d'ailleurs au Chapitre V, A, c. un passage qui confirme le texte cité de la Préface. Hegel y dit ceci (pp. 236, l. 36-237, l. 10) : « Lorsqu'on oppose... l'œuvre (Werk) d'un homme à ses possibilités internes-ou-intimes, à ses capacités ou à son intention, — c'est uniquement l'œuvre qui doit être considérée comme la réalité-objective vraie-ou-véritable de cet homme ; [et ceci] même si lui-même s'y trompe et, en revenant de son activité (Handlung) en soi-même, croit être dans cet élément-Interne-ou-intime autre chose qu'il n'est dans l'action (Tat). L'individualité qui, en se transformant en [une] œuvre, se confie à l'élément objectif-et-chosiste, se livre certes par cela même au danger d'être changée et pervertie. Mais ce qui fait le caractère de l'action, c'est précisément [la question de savoir] si cette action est un être objectivement-réel qui se maintient, ou simplement une œuvre de-pure­-intention (Gemeintes) qui s'évanouit (nichtig vergeht) en elle-même. L'objec­tivité chosiste ne change pas l'action elle-même, mais montre seulement ce qu'elle est ; c'est-à-dire [que l'objectivité-chosiste fait voir] si l'action est [quelque chose] ou si elle n'est rien. » ll est clair que la Tat (Action) et la Wirklichkeit (réalité-objective) du Sage sont non pas sa pensée, mais son livre.

(1938-1939, session 11. Footnote added by Kojève to Queneau's edition of his lectures. The footnotes to these lectures are written and "letzter Hand," unlike the body of the book.)

Là où je me dissocierais du point de vue que je crois être celui de Lacan, c'est sur sa dimension que j'appellerais « catastrophiste », ou d'« intentionnalisme renversé », qui revient à dire que si cela n'est pas de l'ordre du sens, c'est donc du hors sens – que cela résisterait au sens, serait le lieu de l'échec du sens, et de l'irreprésentable.

...

L'idée qu'il y ait quelque chose dans la parole qui rende le sens possible et qui ne soit pas de l'ordre du sens, me paraît tout à fait essentielle. Et il convient d'être conscient du risque qu'il y a à en faire la théorie : risque que tout soit à nouveau réemballé dans le sens et que le dire soit à nouveau absorbé dans le dit.

...

D'une certaine façon, du dire on ne peut rien dire, puisque le dire c'est forcément le transformer en dit et donc le recouvrir comme tel. Mais il n'est pas si facile que ça de se débarrasser de cette aspiration à ce qui ne peut pas être dit. Peut-être cela est-il dû à une aspiration à toujours aller au-delà qui serait contenue dans la parole elle-même, une clause d'extériorité contenue dans le discours lui-même ? Là-dessus, je n'ai pas de religion.

https://www.congresamp2014.com/fr/Print.php?file=Afinidades/Textos/Jocelyn-Benoist_Ep03.html

procedurally: “in the mother tongue. Bdaylessneses sprouted.” “Yes. I was giving you a word.” "story focuses, and I couldn't." "everything was backstory." "I will write a book while forgetting." "forgetting is given a text. what text is it given?" "an image to write under" "When all your layers are back at once like birds coming into and going out of the orchestra, when there isn’t a sequence that holds the rights on who you are and who you once were, what kind of a story do you have? Can you have yourself without telling a story? Can you tell a story without a beginning, middle, and end? If you’re all peripheries, is there a story of the background?" "I am centrifuge" procedurally: "exchange" "would you feed this memory eater?" "forgetful secretary." thematics: "daylessnes” "selfhood"

Marked by its European origins, modern black political culture has always been more interested in the relationship of identity to roots and rootedness than in seeing identity as a process of movement and mediation that is more appropriately approached via the homonym routes.

Or, du fait d’un regard et d’une démarche les pieds glissent.

(Ibn Arabi, Letter on the Facets of the Heart, trans Valsan)

« Il se peut qu’un porteur de science sacrée (fiqh) ne soit pas un sage sagace (faqîh) (20) ; la science qu’il porte n’est qu’un dépôt de confiance qu’il doit remettre à un autre que lui, tel l’âne portant les livres sacrés (cf. Cor. 62, 5) ». Lorsqu’une sentence de sagesse sort de toi, considère-la en ton propre cas ; si tu en es revêtu, tu en es le titulaire, mais si tu en es déparé, tu n’en es que porteur responsable.

Il se peut qu’un porteur de science sacrée (fiqh) ne soit pas un sage sagace (faqîh) (20) ; la science qu’il porte n’est qu’un dépôt de confiance qu’il doit remettre à un autre que lui, tel l’âne portant les livres sacrés (cf. Cor. 62, 5)

Étymol. et Hist. A. 1. 1491 chausses à la martingale «chausses munies d'un pont à l'arrière» (10eCpte roy. de P. Briçonnet, fo5 ds Gay, s.v. chausses); 1535 (Rabelais, Gargantua, chap. 19, éd. R. Calder, M. A. Screech, V. L. Saulnier, p.126, var.); 1542 Martingalle «pont à l'arrière des chausses» (Id, Pantagruel, chap.7, éd. V. L. Saulnier, p.40, var.), seulement au xvies., v. Hug., s.v. martingale et chausse1; 2. 1611 «courroie du harnachement du cheval reliant la sangle à la muserolle» (Cotgr.); 3. 1836 mar. (Raymond, Suppl. au dict. de l'Ac. fr.); 4. 1902 «bande de tissu placée horizontalement dans le dos d'un vêtement pour en retenir l'ampleur» (Nouv. Lar. ill.). B. 1760 jeux faire la martingale «jouer le double de ce qu'on a perdu» (Diderot, Lettres à Sophie Volland, 6 nov., t. 1, p.183); 1801 martingale «combinaison plus ou moins scientifique destinée à assurer des gains» (L. B. Picard, Les Provinciaux à Paris, II, 1 ds Littré). Prob. issu, avec insertion d'un n, fréq. en lang. d'oc (v. Ronjat t. 2, pp.363-364), du prov. martegalo, fém. de martegal «habitant de Martigues», les Martigaux ayant eu, en raison de la situation isolée de leur ville à l'embouchure de l'étang de Berre, une réputation de naïveté, de bizarrerie et d'extravagance (cf. prov. martegau «naïf, qui s'étonne de tout», martegalado «naïveté, badauderie» ds Mistral; cf. l'expr. à la martingal(l)e «d'une manière absurde» att. au xvies. ds Hug.): des chausses dont le pont est placé à l'arrière, c'est un vêtement conçu de manière absurde, de même que jouer le double de ce qu'on a perdu, c'est une manière absurde de jouer. Voir H. E. Keller ds R. Ling. rom. t. 23, pp.293-299, et FEW t.6, 1, p.383.

"See, there is a place near me. Station yourself on the rock and, as my כָּבוֹד passes, I will put you in a cleft of the rock and shield you with my palm until I have passed by. Then I will take my palm away and you will see my back; but not my face."

Le désir du rêve n’est rien que le désir de prendre sens, et c’est à quoi satisfait l’interprétation psychanalytique. Mais ce n’est pas la voie d’un vrai réveil pour le sujet.

Tout individu vivant, une huître. L’un des plus beaux symboles de l’être. Seul l’arbre est plus beau. Pas question pour eux de principe du plaisir.

https://www.freud-lacan.com/getdocument/28696

"South Louisiana is a semitropical land. The best natural conditions for the cultivation of tropical products such as sugar cane are not found there. This lack of complete harmony between land and product is the most determinative factor in the fortune of sugar planter and plantation in the South."

Page 49. — (¹) C’est le titre que La Boétie lui-même avait donné. Ce témoignage est confirmé dans les Essais : « C’est un discours auquel il donne nom : De la servitude volontaire ; mais ceux qui l’ont ignoré l’ont bien proprement depuis rebaptisé : Le Contr’un. » (Essais, t. I, ch. 28.)

Has omnes, ubi mille rotam volvere per annos,

Lethaeum ad fluvium deus evocat agmine magno,

scilicet immemores supera ut convexa revisant,

rursus et incipiant in corpora velle reverti.

(At last, when the millennial aeon strikes, God calls them forth to yon Lethaean stream, In numerous host, that thence, oblivious all, They may behold once more the vaulted sky, And willingly to shapes of flesh return.)

< Found this from a stamp on a front cover: https://gallica.bnf.fr/ark:/12148/bpt6k97697167?rk=42918;4# >

Xenophon's Οἰκονομικός was translated by Étienne de la Boétie as La Mesnagerie de Xenophon (Xenophon's Administration of the Household). Published after his death, against his will, by his friend Montaigne, together with his translations of Les Regles de mariage (Plutarch) and a Lettre de consolation (of Plutarch to his wife).

Etymology of "manager" and "management" from etymonline: 1560s, "to handle, train, or direct" (a horse), from the now-obsolete noun manage "the handling or training of a horse; horsemanship" (see manege, which is a modern revival of it), from Old French manège "horsemanship," from Italian maneggio, from maneggiare "to handle, touch," especially "to control a horse," which ultimately from Latin noun manus "hand" (from PIE root *man- (2) "hand").

A carousel (with horses on poles moving up and down as they orbit) is called a manège

Etymology of manège: Étymol. et Hist. 1. 1611 «lieu où l'on exerce les chevaux; action d'exercer les chevaux» (Cotgr.); 1812 «appareil servant à utiliser la force des chevaux pour faire mouvoir une machine» (Mozin-Biber); 1893 manège de chevaux de bois (DG); 2. 1671 au fig. «manières d'agir adroites et artificieuses» (Mmede Sévigné, Lettre à Mmede Grignan, 11 nov. ds Corresp., éd. R. Duchêne, t. 1, p. 377). Empr. à l'ital. maneggio, att. au sens de «dressage des chevaux» dep. 1590 (Grisone ds Batt.), proprement «maniement, exercice, etc.», déverbal de maneggiare (manéger*).

so Menagerie, Management, Ménage (household and cleaning house), Manège (carousel) are stretches of the same piece of letter-gum

anchor bolt batten bolt (fastener) screw bolt snap brass fastener buckle button cable tie cam captive fastener clamp (or cramp) hose clamp clasp and shackle bolt snap carabiner circle cotter lobster clasp cleco clip circlip hairpin clip paper clip terry clip clutch drawing pin (thumbtack) flange frog grommet hook-and-eye closure hook and loop fastener Velcro latch nail and rivet solid/round head rivets semi-tubular rivets blind (pop) rivet pegs clothespin tent peg PEM nut pins clevis fastener cotter dowel linchpin R-clip safety pin split pin spring pin tapered pin retaining rings circlip e-ring rivet-like well nut rock bolt rubber band (or bands of other materials) screw anchor snap fastener snap-fit staple stitches strap tie toggle bolt tolerance rings treasury tag twist tie wedge anchor zipper

Clip with golden loops

Colorful thematic binder clips

Colorful binder clips

Used to mark drinking glasses at a party

Used to hang a drawing

Used to attach a piece of paper to an envelope

Used to hold pages of a notebook

Used during restoration of a book

Used to close a package of cookies

Used as a DIY cellphone stand

Used as a cable tidy

( Source: https://en.wikipedia.org/wiki/Binder_clip#Gallery )

(todo: since they seem to overlap, I want to know how they don't)

[The lunar month begins with a New Moon. Lunar date counts up in thirds; 1-10, 11-20, and 10-1. More or less. Caveats: 20 is actually called "Earlier 10," distinguished from its lendemain, "Later 10"; waxing 1 is called νουμηνία, "new month"; and waning 1 is called ἕνη καὶ νέα, "old and young." So that the days of a month are, in principle, as follows:

noumenia, or new moon || 2nd waxing || 3rd waxing || 4th waxing || 5th waxing || 6th waxing || 7th waxing || 8th waxing || 9th waxing || 10th waxing || 11th || 12th || 13th || 14th || 15th || 16th || 17th || 18th || 19th || earlier 10th || later 10th || 9th waning || 8th waning || 7th waning || 6th waning || 5th waning || 4th waning || 3rd waning || 2nd waning || henē kai nea, the "old and the new".

But there's a second caveat, which is what's referred to as the hollow month.]

The Athenian month normally contained 30 or 29 days. In a hollow 29 day month one of the dates used in a full 30 day month was necessarily left unused or, to put it another way, omitted (fn 2.) Some hold that the omitted date was the date which ended the backward count of the month's third decade, deutera phthinontos. Others hold that the omitted date was the date which began the backward count of the month's third decade, dekate/enate phthinontos.

[footnote] ((2)) It has become traditional to speak of a day which was omitted from the hollow month. I have decided to cast the problem in terms of an omitted date because strictly speaking, there was no day omitted from a hollow month. Rather, it was a date which was left unused or uncounted. Nor is the distinction between day and date an idle one. Speaking in terms of the '21st' or '29th' day's being omitted has resulted in a misrepresentation of crucial aspects of the problem under our consideration. The Athenian hollow month did not omit either the 21st or 29th day. The question which needs to be addressed is the following: did the Athenian month leave uncounted the date at the beginning of backward count (dekate/enate phthinontos) or the date at the end of the backward count (deutera phthinontos).

[op. cit. Nicole Loraux, La cité divisée p. 189, "Sur un jour interdit de calendrier à Athènes"]

,,Wie heisst doch der . . .?; ein so bekannter Name; er liegt mir auf der Zunge; im Augenblick ist er mir entfallen. " Unverkennbare ärgerliche Erregung ähnlich jener der motorisch Aphasischen begleitet nun die weiteren Bemühungen den Namen zu finden, über den man nach seinem Gefühl noch vor einem Moment hätte verfügen können.

'What is his name? It's a big name. It's on the tip of my tongue. Just this minute it's escaped me.' An unmistakable feeling of irritation, similar to that which accompanies motor aphasia, now attends our further efforts to find the name, which we feel we had in our head only a moment before.

ἁρμονία αὐστηρά (Dionysius Halicarnassus)

harte Fügung (Hölderlin + von Hellingrath on H on Pindar)

parlar aspro (Last of Dante's Rime petrose)

Guérard, in the first chapter of his book French Civilisation from its Origins to the Close of the Middle Ages makes the arresting observation that apparently no civilisation reaches its perfection until, in point of historical fact, it has already been superseded. "Feudalism," he says, "did not find its complete expression until it had outlived its usefulness--such as that may have been. The theory of absolute monarchy was firmly established at last under Louis XIV: but it had already become a hindrance. Nationalism grew obscurely for many generations: it did not become dominant in men's consciousness until the nineteenth century, when the internationalism of science and industry was making it obsolete."

As there were no houses to receive them, they had to be lodged at the hot season of the year in stifling cabins, where the mortality raged without restraint. The bodies of dying men lay one upon another, and half-dead creatures reeled about the streets and gathered round all the fountains in their longing for water. The sacred places also in which they had quartered themselves were full of corpses of persons that had died there, just as they were; for as the disaster passed all bounds, men, not knowing what was to become of them, became utterly careless of everything, whether sacred or profane. All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the stranger’s pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off.

Nor was this the only form of lawless extravagance which owed its origin to the plague. Men now coolly ventured on what they had formerly done in a corner, and not just as they pleased, seeing the rapid transitions produced by persons in prosperity suddenly dying and those who before had nothing succeeding to their property. So they resolved to spend quickly and enjoy themselves, regarding their lives and riches as alike things of a day. Perseverance in what men called honour was popular with none, it was so uncertain whether they would be spared to attain the object; but it was settled that present enjoyment, and all that contributed to it, was both honourable and useful. Fear of gods or law of man there was none to restrain them. As for the first, they judged it to be just the same whether they worshipped them or not, as they saw all alike perishing; and for the last, no one expected to live to be brought to trial for his offences, but each felt that a far severer sentence had been already passed upon them all and hung ever over their heads, and before this fell it was only reasonable to enjoy life a little.

Such was the nature of the calamity, and heavily did it weigh on the Athenians; death raging within the city and devastation without.

The qibla can also be determined at a location by observing the shadow of a vertical rod on the twice-yearly occasions when the sun is directly overhead in Mecca—on 27 and 28 May at 12:18 Saudi Arabia Standard Time (09:18 UTC), and on 15 and 16 July at 12:27 SAST (09:27 UTC).

pillĕus: i, m., and pillĕum, i, n. akin to Gr. πῖλος, with same signif.; also to pilus, a hair,

I a felt cap or hat, made to fit close, and shaped like the half of an egg. It was worn by the Romans at entertainments and festivals, esp. at the Saturnalia, and was given to a slave at his enfranchisement as a sign of freedom (cf. petasus).

I Lit.: pilleum quem habuit deripuit, Plaut. Fragm. ap. Non. 220, 14; id. Amph. 1, 1, 305: haec mera libertas, hanc nobis pillea donant, id. Pers. 5, 82. Free-born persons who had fallen into captivity also wore the pilleus for a while after the recovery of their freedom, Liv. 30, 45; 34, 52; Val. Max. 5, 2, 5 and 6. Gladiators who had often been victorious also received the pilleus at their discharge, Tert. Spect. 21. There were also leathern pillei, called Pannonian, which were worn by soldiers when off duty, in order that, by being always accustomed to wear something on their heads, the helmet might seem less burdensome, Veg. Mil. 1, 20.—

II Meton.

A Liberty, freedom: servos ad pilleum vocare, to summon the slaves to freedom, Liv. 24, 32; Suet. Tib. 4; Sen. Ep. 47, 16; Val. Max. 8, 6, 2: totis pillea sarcinis redemi, i. e. I have made myself independent by selling all my goods, Mart. 2, 68, 4.—

B A protector: te obsecro, Pilleum meum, mi sodalis, mea salubritas, Plaut. Fragm. ap. Non. 220, 16.—

C The membrane which envelops the head of the fœtus, a child's caul, Lampr. Diadum. 4.

SHEN TE: zum Publikum: In der Frühe habe ich die Stadt nie gesehen. In diesen Stunden lag ich immer noch mit der schmutzigen Decke über der Stirn, in Furcht vor dem Erwachen. Heute bin ich zwischen den Zeitungsjungen gegangen, den Männern, die den Asphalt mit Wasser überspülen, und den Ochsenkarren mit dem frischen Gemüse vom Land. Ich bin einen langen Weg von Suns Viertel bis hierher gegangen, aber mit jedem Schritt wurde ich lustiger. Ich habe immer gehört, wenn man liebt, geht man auf Wolken, aber das Schöne ist, daß man auf der Erde geht, dem Asphalt. Ich sage euch, die Häusermassen sind in der Frühe wie Schutthaufen, in denen Lichter angezündet werden, wenn der Himmel schon rosa und noch durchsichtig, weil ohne Staub ist. Ich sage euch, es entgeht euch viel, wenn ihr nicht liebt und eure Stadt seht in der Stunde, wo sie sich vom Lager erhebt wie ein nüchterner alter Handwerker, der seine Lungen mit frischer Luft vollpumpt und nach seinem Handwerkzeug greift, wie die Dichter singen. Zu den Wartenden: Guten Morgen! Da ist der Reis! Sie teilt aus, dann erblickt sie Wang. Guten Morgen, Wang. Ich bin leichtsinnig heute. Auf dem Weg habe ich mich in jedem Schaufenster betrachtet und jetzt habe ich Lust, mir einen Shawl zu kaufen. Nach kurzem Zögern: Ich würde so gern schön aussehen.

SHEN TEH, to the audience: I had never seen the city at dawn. These were the hours when I used to lie with my filthy blanket over my head, terrified to wake up. Today I mixed with the newsboys, with the men who were washing down the streets, with the ox-carts bringing fresh vegetables in from the fields. It was a long walk from Sun’s neighbourhood to here, but with every step I grew happier. I had always been told that when one is in love one walks on air, but the wonderful thing is that one walks on earth, on tarmac. I tell you, at dawn the blocks of buildings are like rubbish heaps with little lights glowing in them; the sky is pink but still transparent, clear of dust. I tell you, you miss a great deal if you are not in love and cannot see your city at that hour when she rises from her couch like a sober old craftsman, filling her lungs with fresh air and reaching for her tools, as the poets have it. To the group waiting: Good morning! Here is your rice! She shares it out, then notices Wang: Good morning, Wang. I am light-headed today. All along the way I looked at my reflection in the shop windows, and now I would like to buy myself a shawl. After a short hesitation: I should so like to look beautiful.

Brecht, Der Gute Mensch von Sezuan

Saturday 16: Last Sunday, we put up the Christmas tree. Austin really had a great time helping Mommy. He helped wrap the strings of light around and the garland, then he hung ornaments. Austin was pretty excited about it all. He was real particular about where certain ornaments should go. He tried one of his blankets as a decoration, stood back, said “Hmmm,” moved it over to the other side, stood back + said “Not bad.” He’s very good about messing around with the tree now. He mostly just rearranges the candy canes. Austin says, “Oooh, pretty tree! Oooh!” When he comes down in the morning, he says “Weka up, Christmas Tree” + we plug it in. At bedtime, “Goodnight, tree.”

In einem muthwilligen Augenblick vorigen Winter zu Hamburg, brachte ich das Resultat des fichtischen Idealismus in ein Gleichniß. ich wählte einen Strickstrumpf.

Um sich eine andere als die gewöhnliche empirische Vorstellung von d e m Entstehen und Bestehen eines Strickstrumpfs zu machen, braucht man nur den Schluß des Gewebes aufzulösen, und es an dem Faden der Identität dieses Object Subjects ablaufen zu laßen. Man sieht deutlich alsdenn , wie dieses Individuum, durch ein bloßes Hin- und herbewegen des Fadens, das ist, durch ein unaufhörliches Einschränken seiner Bewegung, und Verhindern, daß erseinem Streben ins Unendliche hinaus folgte - ohne empirischen Einschlag, oder sonst eine Beymischung oder Zuthat, zur Wirklichkeit gelangte.

das eigentliche Selbst des Schauspielers fällt mit seiner Person zusammen, so wie der Zuschauer, der in dem, was ihm vorgestellt wird, vollkommen zu Hause ist und sich selbst spielen sieht. Was dies Selbstbewußtsein anschaut, ist, daß in ihm, was die Form von Wesenheit gegen es annimmt, in seinem Denken, Dasein und Tun sich vielmehr auflöst und preisgegeben ist, es ist die Rückkehr alles Allgemeinen in die Gewißheit seiner selbst, die hiedurch diese vollkommne Furcht- und Wesenlosigkeit alles Fremden, und ein Wohlsein und Sich-wohlsein-lassen des Bewußtseins ist, wie sich außer dieser Komödie keins mehr findet.

Das gemeine Leben ist durchdrungen von einer unbefangenen Frohheit und Lustigkeit; die Fröhlichkeit macht alles gleich; es ist der Sonntag des Lebens, der dort herrscht, und dieses läßt eine Idealität schon erscheinen. Die Menschen, die lustig sind, sind nicht schlecht, und dadurch ist es schon aus dem ganz Gemeinen herausgezogen.

...so ganz durchdrungen von einer unbefangenen Froheit und Lustigkeit, daß nicht das Gemeine, das nur gemein und bösartig ist, sondern diese Froheit und Unbefangenheit den eigentlichen Gegenstand und Inhalt ausmacht. Wir sehen deshalb keine gemeinen Empfindungen und Leidenschaften vor uns, sondern das Bäurische und Naturnahe in den unteren Ständen, das froh, schalkhaft, komisch ist. In dieser unbekümmerten Ausgelassenheit selber liegt hier das ideale Moment: es ist der Sonntag des Lebens, der alles gleichmacht und alle Schlechtigkeit entfernt; Menschen, die so von ganzem Herzen wohlgemut sind, können nicht durch und durch schlecht und niederträchtig sein.

[There is another "Sunday of Life" in his inaugural address...] Verkehr mit der Philosophie ist als der Sonntag des Lebens anzusehen. Es ist eine der größten Institutionen, daß im gewöhnlichen bürgerlichen Leben die Zeit verteilt [ist] zwischen Geschäften des Werktags, den Interessen der Not, des äußerlichen Lebens, [wo der] Mensch versenkt [ist] in die endliche Wirklichkeit, - und einem Sonntag, wo der Mensch sich diese Geschäfte abtut, sein Auge von der Erde zum Himmel erhebt, seiner Ewigkeit, Göttlichkeit seines Wesens sich bewußt wird. Der Mensch arbeitet die Woche durch um des Sonntags willen, hat nicht den Sonntag um der Wochenarbeit willen. So ist die Philosophie Bewußtsein - Zweck für sich selbst - und aller Zweck für sie.

Peggi recommended to me: Mehrjui Gaav, Fatih Akin Head on, Ali Hatami, Polansky Bitter Moon, Herzog's Ocean documentary, Pain and Glory, and Kurkov's novel Death & Penguin

I also haven't finished Dr. Zhivago

In der antiken griechischen Metrik bezeichnete Arsis (griechisch ἄρσις von αἴρω airo „erheben“, „aufheben“) das Heben des Fußes oder des Fingers, Thesis (θέσις von τίθημι tithemi „setzen“, „betonen“) den Schlag von Fuß oder Finger, das musikalische Taktschlagen bzw. das Aufstampfen des Fußes im Tanz.

According to the Maliki, Shafi'i and Hanbali schools, the time begins when the red thread has disappeared from the sky.

Dénominal de πλάνος, πλάνη, c’est l’exact équivalent du français flâner (\pl\ devient \fl\ dans les langues germaniques) et de planer (« errer [en songe] »)

wanderer = planet. strange that so few letters must change from planet to flâneur! CNRTL does not suggest any etymological connection.

In der antiken griechischen Metrik bezeichnete Arsis (griechisch ἄρσις von αἴρω airo „erheben“, „aufheben“) das Heben des Fußes oder des Fingers, Thesis (θέσις von τίθημι tithemi „setzen“, „betonen“) den Schlag von Fuß oder Finger, das musikalische Taktschlagen bzw. das Aufstampfen des Fußes im Tanz. Dem entspricht der lateinische Ictus („Schlag“, von lateinisch icere „schlagen“; deutsch Iktus). Dementsprechend war in der sich an Silbenlängen orientierenden, quantitierenden antiken Metrik die Thesis stets die lange Silbe (elementum longum) im Versfuß, der Arsis entsprach die kurze Silbe (elementum breve), Doppelkürze (elementum biceps) oder Ambivalenz (elementum anceps). Im Daktylus (—◡◡) zum Beispiel war also — die Thesis und ◡◡ die Arsis.

Οὐκ ἄρα παντὸς ἀνδρός, ὦ Ἑρμόγενες, ὄνομα θέσθαι [389a] [ἐστὶν] ἀλλά τινος ὀνοματουργοῦ· οὗτος δ᾽ ἐστίν, ὡς ἔοικεν, ὁ νομοθέτης, ὃς δὴ τῶν δημιουργῶν σπανιώτατος ἐν ἀνθρώποις γίγνεται.

Then it is not for every man, Hermogenes, [389a] to give names, but for him who may be called the name-worker; and he, it appears, is the lawgiver, who is of all the artisans among men the rarest.

(demiurge from demos and ergon, commoner and labor. nomothete is a legislator, a member of the assembly that legislates, and definitely not a commoner.)

Walz, Saint Thomas Aquinas, a biographical study > post ipsam missam nunquam scripsit neque dictavit aliquid, immo suspendit organa scriptionis

"Chaff: Thomas Aquinas's Repudiation of His Opera omnia" by Boyle and Boyle

"The metaphor of Aquinas hanging up his pens alluded to the exiled psalmist hanging up his lyre (Ps. 137:l-6),51 as if Aquinas were also estranged in a foreign land, his hand withered and his tongue stuck to the roof of his mouth (w. 5-6).

Same > "I cannot": Thomas Aquinas replied to an anxious inquiry about I why he had abruptly ceased writing and dictating his Summa JL theologiae. His companion and confessor, Reginald of Piperno, afraid that overzealous study had induced insanity, insisted that he continue. "I cannot," repeated Aquinas, "because everything that I have written seems to me chaffy." /// sicut palea: comme un ballot de paille; comme du fumier; like straw; Lacan gives "comme du fumier," which isn't literal

Wenn ich dabei mich und das Wort entstellte, tat ich nur, was ich tun mußte, um im Leben Fuß zu fassen. Beizeiten lernte ich es, in die Worte, die eigentlich Wolken waren, mich zu mummen.

Als die christlichen Kreuzfahrer im Orient auf jenen unbesiegbaren Assassinen-Orden stiessen, jenen Freigeister-Orden par excellence, dessen unterste Grade in einem Gehorsame lebten, wie einen gleichen kein Mönchsorden erreicht hat, da bekamen sie auf irgend welchem Wege auch einen Wink über jenes Symbol und Kerbholz-Wort, das nur den obersten Graden, als deren Secretum, vorbehalten war: „Nichts ist wahr, Alles ist erlaubt“… Wohlan, das war Freiheit des Geistes, damit war der Wahrheit selbst der Glaube gekündigt…

burden (plural burdens): 1. (music) A phrase or theme that recurs at the end of each verse in a folk song or ballad. 2. The drone of a bagpipe. 3. Theme, core idea, e.g. "the burden of the argument."

burden (n.2) "leading idea, main topic," 1640s, a figurative use (on the notion of "subject often repeated") of the earlier sense "refrain or chorus of a song," 1590s, originally "bass accompaniment to music" (late 14c.), from Old French bordon (Modern French bourdon) "bumble-bee, drone," or directly from Medieval Latin burdonom "drone, drone bass" (source also of Spanish bordon, Portuguese bordão, Italian bordone), of echoic origin.

" 'undiluted, pure and free and general determination and will, as shall best and most usefully seem agreeable to him, with council or without council ... paying no attention to any solemnity of law, custom, reformation, decree or statute ... undiluted and pure power and jurisdiction, decision, power, lordship, and free determination...' [...]

In the law of the city [Mantua] the head of the Bonacolsi family now [in 1299] possessed almost absolute power. [...] On his deathbed [in 1308] Guido explained to the anziani that he was worried by the thought that he had taken money from the commune and used it for the construction of his palace. In reply they declared that he was perfectly justified in what he had done and that in future he should use all his communal finances as he thought fit. Six days later their decision was put to the General Council which prudently concurred. Councillor after councillor rose to his feet to compose some rhetorical exercise on the theme: 'by the custom and vigour of the statutes of the commune of Mantua, he is and has been able to dispense and dispose and expend and donate the money and property of the commune of Mantua and to convert it to his own use'. [...]

[After he died the council confirmed that his successors, two brothers,] were to have authority 'to conserve, guard, rule, govern, dispose, spend, give, and also receive to themselves, have, and retain the property, money, revenues, and goods of the commune of Mantua, and the possessions and goods of exiles, and whatever pertains to the commune of Mantua; and to do, in whatever manner they shall please, and as shall best and most conveniently seem and appear convenient, each and every thing, at their pure, undiluted, and free will and decision.' Finally the vicars were freed from any obligation to render accounts, or to stand to sindication (i.e. enquiry into the performance of their office). "

This reductionist method has its uses in the fields of abstraction such as logic and mathematics, and in the fields of manmade artefacts such as mechanics But it fails singularly to lead to a perception of reality (truth) in the case of living organisms such as nature, including man, in which the whole is not merely the sum of the parts, if only because the parts are so cohesively interrelated that isolating any part distorts perception of the whole

It is then critical that we partake in acts of remembrance of those who came before us and were convinced of the enduring necessity and possibility of liberating Palestine. This is not an exercise in nostalgia or a romanticized vision of militancy. Nor is it a suggestion that the conditions of the Palestinian Revolution can be mapped onto our present. To remember, uplift, and learn from the political theory and strategy of the Palestinian Left is to struggle against Zionism’s ongoing, century-long counterinsurgency against Palestinian resistance.

During the Palestinian Revolution, the Zionist entity assassinated leaders of the Palestinian Left throughout Palestine, the Arab world, and Europe...There has never been closure to this repression. Our historical moment is constituted by an ideological struggle in which Zionism attempts to suppress and eradicate the memory of Palestinian and Arab revolutionaries it has transformed into martyrs.

From Chapter 18:

As Arthur ran, darting, dashing and panting down the side of the mountain, he suddenly felt the whole bulk of the mountain move very, very slightly beneath him. There was a rumble, a roar, and a slight blurred movement, and a lick of heat in the distance behind and above him. He ran in a frenzy of fear. The land began to slide, and he suddenly felt the force of the word "landslide" in a way that had never been apparent to him before. It had always just been a word to him, but now he was suddenly and horribly aware that sliding is a strange and sickening thing for land to do. It was doing it with him on it. He felt ill with fear and trembling. The ground slid, the mountains slurred, he slipped, he fell, he stood, he slipped again and again. The avalanche began.

Stones, then rocks, then boulders, pranced past him like clumsy puppies, only much bigger, much, much harder and heavier, and almost infinitely more likely to kill you if they fell on you. His eyes danced with them, his feet danced with the ancing ground. He ran as if running were a terrible sweating sickness, his heart pounded to the rhythm of the pounding geological frenzy around him.

The logic of the situation, i.e., that he was clearly bound to survive if the next foreshadowed incident in the saga of his inadvertent persecution of Agrajag was to happen, was utterly failing to impinge itself on his mind or exercise any restraining influence on him at this time. he ran with the fear of death in him, under him, over him and grabbing hold of his hair.

And suddenly he tripped again and was hurled forward by his considerable momentum. But just at the moment he was about to hit the ground astoundingly hard he saw lying directly in front of him a small navy tote bag that he knew for a fact he had lost in the baggage retrieval system at the Athens airport some ten years previously in his personal time scale, and in his astonishment he missed the ground completely and bobbed off into the air with his brain singing.

What he was doing was this: he was flying. He glanced around him in surprise, but there could be no doubt that that was what he was doing. No part of him was touching the ground, and no part of him was even approaching it. He was simply floating there with boulders hurtling through the air around him.

From Chapter 9:

The Hitchhiker's Guide to the Galaxy has this to say on the subject of flying.

There is an art, it says, or, rather, a knack to flying.

The knack lies in learning how to throw yourself at the ground and miss.

But what most impelled me to go out was my secret longing to see a man whom for some little time I had come upon every day when I passed under the trees outside the city gate.

Like a young Titan, this noble stranger strode resplendent among that race of dwarfs, who fed upon his beauty in joyous dread, measured his tall stature and his strength, and with covert glances regaled themselves on the Roman majesty of his shining face, as upon forbidden fruit. And it was a glorious moment each time that this man's eye, for whose glance the ether seemed too narrow, put off all pride and searched until, with an effort, it found its way to mine and, blushing, we gazed at each other and passed on.

One day I had ridden deep into the forest on Mount Mimas and did not start back until late in the evening. I had dismounted and was leading my horse down a steep, wild path, over roots and stones. As I was thus making my way through the underbrush into the gulf that now opened before me, a pair of Karaborniote robbers suddenly fell on me, and for a moment it was hard to fight off the two drawn sabers; but they were already tired from other work, so I managed. I quietly mounted my horse again and rode on.

At the foot of the mountain, between woods and soaring cliffs, a little meadow opened before me. It grew light. The moon had just risen over the dark trees. Some distance away I saw horses lying stretched out and men beside them on the grass.

"Who are you?" I cried.

"That is Hyperion!" cried a voice that rang like a hero's, in happy surprise. "You know me," the voice continued; "I see you every day under the trees outside the city gate."

My horse flew to him like an arrow. The moon shone bright on his face. I recognized him; I sprang to the ground.

"Good evening!" he cried, charming in his youthful vigor, and looked at me with his wild eyes subdued to tenderness, while his sinewy hand grasped mine so that the touch of it penetrated to my inmost being.

Oh! now my meaningless life was at an end!

Alabanda (such was the stranger's name) [...]

The 20th, Lenz walked through the mountains. Snow on the peaks and upper slopes, gray rock down into the valleys, swatches of green, boulders, and firs. It was sopping cold, the water trickled down the rocks and leapt across the path. The fir boughs sagged in the damp air. Gray clouds drifted across the sky, but everything so stifling, and then the fog floated up and crept heavy and damp through the bushes, so sluggish, so clumsy. He walked onward, caring little one way or another, to him the path mattered not, now up, now down. He felt no fatigue, except sometimes it annoyed him that he could not walk on his head. At first he felt a tightening in his chest when the rocks skittered away, the gray woods below him shook, and the fog now engulfed the shapes, now half-revealed their powerful limbs; things were building up inside him, he was searching for something, as if for lost dreams, but was finding nothing. Everything seemed so small, so near, so wet, he would have liked to set the earth down behind an oven, he could not grasp why it took so much time to clamber down a slope, to reach a distant point; he was convinced he could cover it all with a pair of strides. Only sometimes when the storms tossed the clouds into the valleys and they floated upwards through the woods and voices awakened on the rocks, like far-echoing thunder at first and then approaching in strong gusts, sounding as if they wanted to chant the praises of the earth in their wild rejoicing, and the clouds galloped by like wild whinnying horses and the sunshine shot through them and emerged and drew its glinting sword on the snowfields so that a bright blinding light knifed over the peaks into the valleys; or sometimes when the storms drove the clouds downwards and tore a light-blue lake into them and the sound of the wind died away and then like the murmur of a lullaby or pealing bells rose up again from the depths of ravines and tips of fir trees and a faint reddishness climbed into the deep blue and small clouds drifted by on silver wings and all the mountain peaks, sharp and firm, glinted and gleamed far across the countryside, he would feel something tearing at his chest, he would stand there, gasping, body bent forward, eyes and mouth open wide, he was convinced he should draw the storm into himself, contain everything within himself, he stretched out and lay over the earth, he burrowed into the universe, it was a pleasure that gave him pain; or he would remain still and lay his head upon the moss and half-close his eyes and then everything receded from him, the earth withdrew beneath him, it became as tiny as a wandering star and dipped into a rushing stream whose clear waters flowed beneath him. But these were only moments, and then he got up, calm, steady, quiet, as if a shadow play had passed before him, he had no memory of anything. Toward evening he came to the mountain ridge, to the snowfield from which one again descended westwards into the plain, he sat down at the crest. Things had grown more quiet toward evening; the clouds lay still and solid in the sky, as far as the eye could see, nothing but peaks, broad downward slopes, and everything so silent, gray, twilit; a terrible solitude came over him, he was alone, all alone, he wanted to talk to himself, but he could not, he hardly dared breathe, the crunch of his foot sounded like thunder beneath him, he had to sit down; he was seized by a nameless anxiety in this emptiness, he was in a void, he sprang to his feet and raced down the slope. It had gotten dark, sky and earth melted together. It was as if something were following him, as if something terrible would overtake him, something no human could bear, as if madness were hunting him down on horseback. At last he heard voices, he saw lights, he breathed easier, he was told Waldbach lay half an hour away. He went through the village, lights shone through the windows, as he passed by he saw children at tables, old women, young girls, the faces all calm and quiet, the light seemed to pour forth from them, he felt at ease, he was soon in the parsonage in Waldbach. They were sitting at the table, he went in; curls of blond hair fell around his pale face, his eyes and mouth twitched, his clothes were torn. Oberlin welcomed him, he took him to be a journeyman. “Welcome, whoever you are.”—I am a friend of . . . and bring you greetings from him. “Your name, if you please?” . . . Lenz. “Aha, it’s appeared in print, hasn’t it? Haven’t I read several plays attributed to a gentleman by this name?” Yes, but I beg you not to judge me by that. They continued talking, he searched for words and they came tumbling out, but it was torture; little by little he calmed down, the cozy room and the tranquil faces looming out of the shadows, the bright face of a child on which all the light seemed to rest, trusting eyes raised in curiosity, and finally the mother sitting quietly back in the shadows, angel-like. He began to talk of his homeland; he sketched its various local costumes, they all pressed around him to join in, he immediately felt at home, his pale child’s face now all smiles, his lively talk; he felt at ease, it was as if familiar figures, forgotten faces were emerging from the dark, old songs were awakening, he was away, far away. Finally it was time to go, he was led across the street, the parsonage was too cramped, he was given a room in the schoolhouse. He went upstairs, it was cold up there, a large room, empty, a high bed off to the back, he placed the lamp on the table and paced back and forth, he thought back on the day, how he had come here, where he was, the room in the parsonage with its lights and kindly faces, it seemed like a shadow, a dream, and emptiness came over him again as it had on the mountain, but he could no longer fill it with anything, the lamp was out, the darkness engulfed everything; he was seized by a nameless anxiety, he sprang to his feet, he ran through the room, down the stairs, out of the house; but in vain, everything dark, nothing, he seemed a dream to himself, stray thoughts flitted by, he grasped after them, he felt he had to keep on saying “Our Father” over and over again; he could no longer find himself, a dark instinct drove him to save himself, he butted against rocks, he tore at himself with his nails, the pain began to restore his consciousness, he threw himself into the fountain, but the water was not deep, he splashed around. Then people appeared, they had heard it, they called out to him. Oberlin came running; Lenz had come back to his senses, to the full consciousness of his condition, he felt at ease again, now he was ashamed and sorry to have frightened the good people, he told them it was his custom to take cold baths and returned upstairs; exhaustion allowed him at last to rest.

The next day went well. With Oberlin through the valley on horseback; broad mountain slopes funneling down from great heights into a narrow winding valley leading this way and that to the upper elevations, great boulder fields fanning out at the base, not much woodland, but everything a gray somber cast, a view to the west into the countryside and onto the mountain range running straight from north to south, the peaks looming huge, solemn, or mute and motionless, like a twilit dream. Enormous masses of light sometimes surging out of the valleys like a golden torrent, then clouds again, heaped around the highest peaks and then climbing down the forests into the valley or darting up and down in the sunbeams like silvery fluttering ghosts; no noise, no movement, no birds, nothing but the sighing of the wind, now near, now far. Specks also appeared, skeletons of huts, straw-covered planks, somber black.

"In a public key cryptosystem, enciphering and deciphering are governed by distinct keys, E and D, such that computing D from E is computationally infeasible (e.g. requiring 10^100 instructions)."

"Oh God!" said strapping, worthy Bertrand. "I'll never be loved or fancied! I'll always be shunned by the ladies -- I know what an ugly lump I am! But since I'm ill-favored I'll have to be daring, generous, courteous and open-handed, liberal in gifts to heralds and minstrels so they sing and proclaim my praises!"

"Peter of Blois condemns these tears. Tragic compassion with persons involved in earthly tragedies is not compatible with religion, which has concentrated all tragedy in the cardinal point of history," ...[!]... "the divine sacrifice of Christ."

“Whenever I would mention that I was Palestinian, my teachers were outraged and said that I should refer to [Palestinians] as Jordanian,” one Palestinian German woman speaking of her secondary school education told the reporter Hebh Jamal.

"...'Stolpersteine,' or remembrance stones, in the street..." [lit. stumbling block... skandalon]

But I am curious as well. I want to know what's going on in her head when she thinks of her breasts--or of their absence--so I can understand better what came into my head six months ago, when I had to take my own decision.

Ich lese es heraus aus deinem Wort,

aus der Geschichte der Gebärden,

mit welchen deine Hände um das Werden

sich ründeten, begrenzend, warm und weise.

„Der Schematism der Verstandesbegriff macht hier wie überhaupt in der transscendental Philosophie für die durchgängie Bestimmung des Systeems der bewegenden Kräfte die Schwierigkeit des Überganges zur Physik. Der Schematism der Verstandesbegriff ist der Vorhof (atrium) des Überganges von den Mte.A.Gr. zur Physik. – Ein Augenblick in welchem Metaph. und Phys. beyde Ufer zugreich berühren Styx interfusa.“

kant op. post.

late 14c., "aspire or plan maliciously, agree together to commit a criminal or reprehensible act," from Old French conspirer (14c.), from Latin conspirare "to agree, unite, plot," literally "to breathe together," from assimilated form of com "with, together" (see con-) + spirare "to breathe" (see spirit (n.)), perhaps on the notion of "to agree (by spoken oath) to commit a bad act." Or perhaps the notion is "to blow together" musical instruments, i.e., "to sound in unison."

Marcos es el nombre de un compañero que murió, y nosotros siempre tomabamos los nombres de los que morían, en esta idea de que uno no muere sino que sigue en la lucha. (2011, https://www.sociedaduruguaya.org/2011/03/majfud-las-raices-del-pensamiento-indoamericano-floracion-muerte-y-renacimiento-ii.html ) * * * * * * * * Así que hemos decidido que Marcos deje de existir hoy. [...] Dicho todo lo anterior, siendo las 0208 del 25 de mayo del 2014 en el frente de combate suroriental del EZLN, declaro que deja de existir el conocido como Subcomandante Insurgente Marcos, el autodenominado “subcomandante de acero inoxidable” (2014, https://enlacezapatista.ezln.org.mx/2014/05/27/between-light-and-shadow/)

From Latin excerptus, past participle of excerpere (“to pick out”), from ex (“out”) + carpere (“pluck, pick, harvest”).

"It's completely unacceptable from an ethical point of view, but if you think about ..."

Today but what day? Nevertheless a day, a time. In Spring. Air, sounds, odours remind. Last night emerging. Confronted by a place. Two people. I to them – they to me? Objects in the room placed as seats in an auditorium. They must be rearranged. No key to the door which automatically opens, closes. Cat aware of this. The cat R adores, L ignores. His body arched, L sidles corners, corridor. First to stride forward with a firm handshake. R shrinks into a former self, peers from there, waits for him to step back. Then out, clutched at, carried down to a level she alone breathes, feels safe in. He crawls over the edge, intake of breath as he lowers a string of formalities. I remained subdued. Concerned smiles, their concern in outbidding each other. We want to make you as comfortable as possible – are you sure you're not cold – too hot perhaps? He leans over, neck twists until the joints crack to his satisfaction. There's a double mattress say if you want an extra blanket won't you. She caressed the eiderdown, while he bounced on the bed. How are you feeling now? Feeling–feelings? What would it mean to them what has been will be? When did I begin to reconstruct a moment ago or a space as between waking and dreaming? Patterns reshaped in a form already designed shall anticipate all alternatives, become a measure of a certain consistency. The space between is no less significant than the place occupied at the time. My certainty shall be their confusion.

– a paragraph from Ann Quin's Three

Hamann, end of "Metacritique on the purism of reason": [And what the transcendental philosophy metagrabolizes I have, for the sake of the weak reader, reread [gedeutet] the letter of its elements, the spirit of its coronation, towards the sacrament of language, and I leave it to each one to unfold the balled fist into the flat of a hand. – –] [Was die Transcendentalphilosophie matagrabolisirt, habe ich um der schwachen Leser willen auf das Sakrament der Sprache, dem Buchstaben ihrer Elemente, den Geist ihrer Einsetzung gedeutet, und überlaße es einem jeden die geballte Faust in eine flache Hand zu entfalten. – –] [Dashes end the text.]

At the same time, manufacture was unable either to seize upon the production of society to its full extent, or to revolutionize that production to its very core. It towered up as an artificial economic construction, on the broad foundation of the town handicrafts and the domestic industries of the countryside. At a certain stage of its development, the narrow technical basis on which manufacture rested came into contradiction with requirements of production which it had itself created.

L'Autre manque. Ça me fait drôle à moi aussi. Je tiens le coup pourtant, ce qui vous épate, mais je ne le fais pas pour cela. Un jour d'ailleurs auquel j'aspire, le malentendu m'épatera tant de venir de vous que j'en serai pathique au point de n'y plus tenir. S'il arrive que je m'en aille, dites-vous que c'est afin — d'être Autre enfin. On peut se contenter d'être Autre comme tout le monde, après une vie passée à vouloir l'être malgré la Loi.

A, der edelste, ursprünglichste aller laute, aus brust und kehle voll erschallend, den das kind zuerst und am leichtesten hervor bringen lernt, den mit recht die alphabete der meisten sprachen an ihre spitze stellen. a hält die mitte zwischen i und u, in welche beide es geschwächt werden kann, welchen beiden vielfach es sich annähert. (I remember a joke, maybe Winnie the Pooh, reading a dictionary from A to Z.)

In the inside there is sleeping, in the outside there is reddening, in the morning there is meaning, in the evening there is feeling. In the evening there is feeling. In feeling anything is resting, in feeling anything is mounting, in feeling there is resignation, in feeling there is recognition, in feeling there is recurrence and entirely mistaken there is pinching. All the standards have steamers and all the curtains have bed linen and all the yellow has discrimination and all the circle has circling. This makes sand.

Very well. Certainly the length is thinner and the rest, the round rest has a longer summer. To shine, why not shine, to shine, to station, to enlarge, to hurry the measure all this means nothing if there is singing, if there is singing then there is the resumption.

The change the dirt, not to change dirt means that there is no beefsteak and not to have that is no obstruction, it is so easy to exchange meaning, it is so easy to see the difference. The difference is that a plain resource is not entangled with thickness and it does not mean that thinkness shows such cutting, it does mean that a meadow is useful and a cow absurd. It does not mean that there are tears, it does not mean that exudation is cumbersome, it means no more than a memory, a choice and a reëstablishment, it means more than any escape from a surrounding extra. All the time that there is use there is use and any time there is a surface there is a surface, and everytime there is a suggestion there is a suggestion and every time there is silence there is silence and every time that is languid there is that there then and not oftener, not always, not particular, tender and changing and external and central and surrounded and singular and simple and the same and the surface and the circle and the shine and the succor and the white and the same and the better and the red and the same and the centre and the yellow and the tender and the better, and altogether.

crisis of German literature; Goethe's Dichtung und Wahrheit on this "Rathlosigkeit," "Verwirrung," -- Hegel's word is "Krise," not finding it in Goethe -- "ausgerengte Maximen, halb verstandenen Gesetzen, und zersplitterten Lehren"; solution in content: "Das innere Gehalt des bearbeiteteten Gegenstandes ist der Anfang und das Ende der Kunst." Meanwhile, Athenaeum's irony is the obverse solution, pure form, pure delight in the variety of forms, discovery of the world, of traditions, of concreteness and difference without a dialectical resumption into unity, so that its only unity lies in its subjective standpoint. Poesie der Poesie. AND the ambiguous predominance of the critic over the author. The work as content is brought into a formal realm (critique) that is completely external to it. Hegel's discussion of Solger's context is so close to Benjamin's work on the concept of criticism! Same reference to Goethe, as a kind of complement to the Athenaeum. ...

The term ba'ôlam with its temporal designation of uninterrupted eternality conveys that life-long Torah study is the precondition for shalom. For in Rabbinic thought, a human being is a "chronoholistic system": thoughts, feelings, behavior, and general weal at one time do not determine a perpetual state of being. Intermittence, not constancy, is the way all emotions live: commitments, values, loves, and faith wax and wane. Since being human means always confronting logos, that is, the meaning of being, lifelong intellectual nutrition is to the soul as air is to the body: one can hold one's breath, but only briefly! The Rabbinic concept of the human spirit enduring as a chronoholistic entity beyond the time-span of the body logically extended the necessary endurance of Torah into the world-to-come: "When you walk it will lead you, when you lie down it will watch over you, and when you awaken it will talk to you." ))Footnote: )) M. Ab. 6:9. Cf. Sifre, Ha'azînû 31, Tanhuma, Wayyîggash 11. Again, "This is the way of Torah: a morsel of bread with salt you will eat, and water by measure you will drink. You will sleep on the ground and live a life of privation while you labor in the Torah. Yet, if you do this, "Happy shall you be, and it shall be well with you" (Ps. 128:2): "Happy shall you be" in this world, "and it shall be well with you" in the world-to-come" (M. Ab. 6:4).

Megillah 32a12. Rabbi Shefatya said that Rabbi Yoḥanan said: Concerning anyone who reads from the Torah without a melody or studies the Mishna without a song, the verse states: “I gave them rules (חֻקִּ֖ים) that were not good [and rules (וּמִ֨שְׁפָּטִ֔ים) by which they could not live]” (Ezekiel 20:25).

"Why would an important man like you want to have dinner with somebody like me?"

a rabbinic mode of deriving law through verbal analogy palestinian talmud pesachim 6:1 niddah 22b The difference is that Rav Yehuda said that Shmuel says in the name of Rabbi Yishmael: any verbal analogy that is not free at all, one cannot derive halakhot from it. If the verbal analogy is free on one side, according to Rabbi Yishmael one can derive halakhot from it, and one cannot refute it. According to the Rabbis, one can derive halakhot from it, but one can also refute it. If free on both sides, everyone agrees that one can derive halakhot from it and one cannot refute it logically.

To put it differently, the anxiety around bananas under socialism marks not the fear of losing bananas, but rather of losing the right to enjoy the products of capitalist exploitation from the periphery. From this perspective, the banana is the perfect fetish object, the ideal substitute phallus, and not just because it looks like a dick. The banana offers the Western worker assurance of their right in the surplus value, or alienated labor, of the racialized worker on the banana plantation.

Thus the Prophet said to Gabriel, "Does the sun move?" Gabriel replied, "No----Yes!" The Prophet then said, "How is that?" Gabriel replied, "From the time I said 'No' to the time I said 'Yes,' it moved a journey of five hundred years."

[...] So be satisfied with abridged allusions and brief hints, since the verification of this discussion would call for laying down principles and explaining details which my present moment does not allow, nor do my concern and thought turn toward such things. The keys of hearts are in God's hand; He opens hearts when He wills, as [?] He wills, and how [?] He wills. The only thing opening up at this moment is three chapters.

didnt I dream something too yes there was something about poetry in it I hope he hasnt long greasy hair hanging into his eyes or standing up like a red Indian what do they go about like that for only getting themselves and their poetry laughed at 1 always liked poetry when 1 was a girl first 1 thought he was a poet like Byron and not an ounce of it in his com­ position I thought he was quite different 1 wonder is he too young hes about wait 88 1 was married 88 Milly is 15 yesterday 89 what age was he then at Dillons 5 or 6 about 88 1 suppose hes 20 or more 1m not too old for him if hes 23 or 24 1 hope hes not that stuck up university student sort no otherwise he wouldnt go sitting down in the old kitchen with him taking Eppss cocoa and taking of course he pretended to understand it all probably he told him he was out of Trinity college hes very young to be a professor I hope hes not a professor like Goodwin was he was a patent professor of John Jameson they all write about some woman in their poetry well I suppose he wont find many like me where softly sighs of love the light guitar where poetry is in the air the blue sea and the moon shining so beautifully coming back on the night­ boat from Tarifa the lighthouse at Europa point the guitar that fellow played was so expressive will I never go back there again all new faces two glancing eyes a lattice hid III sing that for him theyre my eyes if hes any­ thing of a poet two eyes as darkly bright as loves own star arent those beautiful words as loves young star iill be a change the Lord knows to have an intelligent person to talk to about yourself not always listening to him and Billy Prescotts ad and Keyess ad and Tom the Devils ad then if anything goes wrong in their business we have to suffer

It's a Lou Reed morning in Verschueren

Against the Toga, imitation of the patricians, a torment to put on; everybody in a toga takes it off first thing when they get home; Philosophy and withdrawal defended against patrician political life. "Because life's company is a philosophy without words, its habit will give it voice; if indeed, to see the philosopher is to hear him/her." A prosopopoeia of the manteau follows -- sermo palliatus, le discours du manteau! --, Ah! the speech of the undistinguished garment, of Diogenes the Cynic's garment, of the garment of the whole world, of the stateless (=Diogenes being κοσμοπολίτης), the garment that allows the rhythm of a light and espiègle (=orig. Eulenspiegel) dance, that "frees the movements of the one wearing it." — As if "Je, le manteau, parle." "Omnis liberalitas studiorum quatuor meis angulis tegitur" - the whole of liberal studies is comprised in my four corners. - End of the cloak's discourse. Tertullian concludes: "But all of that, c'est le manteau qui le dit. For my count, je lui confere des a présent d'avoir aussi commerce avec une secte et une discipline divines. Réjouis toi, manteau, exulte! Une philosophie meilleure t'a honoré, du jour ou tu t'es mis a revêtir un chrétien. Rejoice, Cloak, Exult! A better philosophy has honored you, since the day you held (clothed) a Christian."

II.1 The meaning of the name Stromata or Throw/Stretch/Quilt/Misc. —.2 — .3 — .4 — .5 seeking and finding, narrow (στενός and tethlimmene) is the way (hodos): it is to the violent that the kingdom of God belongs — .6 gonimon (fertility) of a little (oligo) seed (sperma) for dogmaton (teaching) —.7 vegetal abundance (eukarion), shaking the grains

Claim: for the sins of the guilty, the innocent can be punished along with the guilty. Verdict: TRUE, though a mystery.

Sin/punishment can spread... 1) To possessions (sons, slaves) from the possessor 2) Via imitation (as when children imitate the sins of adults) 3) Via desert, as when bad subjects get the bad governor they deserve

For to live in a political realm with neither authority nor the concomitant awareness that the source of authority transcends power and those who are in power, means to be confronted anew, without the religious trust in a sacred beginning and without the protection of traditional and therefore self-evident standards of behavior, by the elementary problems of human living-together.

There exists, however, a silent agreement in most discussions among political and social scientists that we can ignore distinctions and proceed on the assumption that everything can eventually be called anything else, and that distinctions are meaningful only to the extent that each of us has the right “to define his terms.” Yet does not this curious right, which we have come to grant as soon as we deal with matters of importance–as though it were actually the same as the right to one’s own opinion–already indicate that such terms as “tyranny,” “authority,” “totalitarianism” have simply lost their common meaning, or that we have ceased to live in a common world where the words we have in common possess an unquestionable meaningfulness, so that, short of being condemned to live verbally in an altogether meaningless world, we grant each other the right to retreat into our own worlds of meaning, and demand only that each of us remain consistent within his own private terminology? If, in these circumstances, we assure ourselves that we still understand each other, we do not mean that together we understand a world common to us all, but that we understand the consistency of arguing and reasoning, of the process of argumentation in its sheer formality.

"Vix ipse credo, tam verbosum fuisse me..." "I myself can hardly believe that I was so verbose as this book shows when I publicly expounded this letter of St. Paul to the Galatians. However, I can see that all the thoughts that I find in this treatise are mine, so I must confess that I uttered all of them, or perhaps more than all of them."

https://en.wikisource.org/wiki/Page%3AAnte-Nicene_Christian_Library_Vol_12.djvu/154 ──────── http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf p. 114, 4.2.4.1; ──────── these notes of ours, hypomnemata ──────── varied character, ποικίλως ──────── Quotes Heraclitus and Sophocles, Matthew and Job. ──────── Matthew 11:12, very surprising: it is to the violent that the kingdom of heaven belongs; or in another place "Nor does the kingdom of heaven belong to sleepers and sluggards, 'but the violent take it by force.'" http://www.earlychristianwritings.com/e-catena/matthew11.html

Tertullian once says that we should use flowers as nature intended and not for purposes of a worship service. (Overbeck) ──── Translator's introduction: Clement wrestles with the problem of the inadequacy of his form of expression, including his theology of the universal Logos, which was derived mainly from Greek philosophy. He is profoundly aware of the hermeneutical problem of discussing the Christian faith in forms derived from Greco-Roman culture. [...] The plan of the work [Clement's Stromata] is intentionally "formless." This not only serves Clement's pedagogical purpose [i.e. the selection of readers who are able to "crack the nut" and find the fruit] but also expresses a genuine dilemma, for there is an unbridgeable gab [sic] between Clement's presentation and highest truth: it cannot be communicated in the 'profane' forms of Clement's theology." ──── Overbeck: "In this sense [author-work-public] there could be no Christian literature in the original Christian community. Here no one had the right to teach the community as such in his own name [...] According to the original Christian [Urchristlich] view [image?], no one in the Christian community had the right to become a teacher in this community who was not in possession [genativus objectivus!] of the Spirit. [...] It is interesting to observe... how deeply Clement feels the responsibility for what he does, how great his reluctance is, when he, from his own means and in his own name, undertakes the task of presenting the Christian truth. Is this truth not endangered by such a presentation? [...] These are the questions that occupied and distressed the oldest Christian Alexandrians, the first real theologians and literary authors of the church.... Only with the canon is the possibility given in the Christian community of a free literature that stands only on the talent of the individual author and that is separated from the special source of Christian life." ──── Nietzsche's friend. Now would like to look at the Stromata. Regarding its title, Wikipedia states (first line) that "Stromata (Greek: Στρώματα) [is] a mistake for Stromateis (Στρωματεῖς, 'Patchwork')", but both are connected to bedspreads, throws, stretching, and quilts, as well as to a motley fish. The motley nature of the quilt is the accepted sense of the title as "Misc."

I found the footnotes. They're in the ebook version but not the PDF. A footnote tells me Tuchman found out the detail about the crossbow strings getting weaker from a rainstorm from the chronicles of Jean de Venette. Also that "Crécy buffs" debate whether this is possible and experiment by intentionally soaking bowstrings.

Joseph stirring the pot. dispute between rashi and ramban regarding which brothers are subject of his reports: does he align himself with the sons of the slavewomen, or does he betray them?

In Utrecht at a lecture on Riza Nur's 1700-page "self-encyclopedia" and the Istanbul Encyclopedia archive

From streets to architectural structures, from important or common people and the customs of the city to historical events and urban legends, numerous subjects were recorded through story-like narratives and illustrations. A collaborative work of esteemed historians, literary scholars, academics, and artists of the period, Istanbul Encyclopedia presents a unique blend of the tezkire [biographical anthology] tradition and Western encyclopedism, shaped around Koçu’s personal interests. It is not merely a reference source, a compilation of testimonies, or a massive effort to include everything about Istanbul; it is an extraordinary work that constructs a unique idea or image of Istanbul by processing all the material through certain hierarchies of significance and strategies of inclusion/exclusion. The encyclopedia was only printed up to the letter G during Koçu’s lifetime, which makes up the first 11 volumes.

11am: more coffee

first day of Kinders today! They were wiping snotty noses on my leg and struggling to locate the cafeteria.

Hegel, Vorlesungen über die Geschichte der Philosophie

Wer Augen hat zu sehen, muss er erkennen, dass der Rathschlag des Senats von Haus aus mehr war und mehr sein sollte als ein einfacher Rathschlag und als Fesselung der Executive empfunden und behandelt ward. Der Uebergang dieses potenzirten Rechts den Magistrat zu berathen in die Bindung desselben durch Senatsschluss ist wohl in vielhundertjährigem Kampf zwischen Magistratur und Senat entwickelt worden; aber der Keim dazu liegt in der Institution selbst.

Die ebenso eminente und effective wie unbestimmte und formell unfundirte Machtstellung des Senats wird in der späteren Republik regelmässig mit dem in entsprechender Weise verschwommenen und aller strengen Definition sich entziehenden Worte auctoritas bezeichnet.