Inspirational quotes with discrete.
Maybe it's wrong when we remember breakthroughs to our own being as something that occurs in discrete, extraordinary moments. Maybe falling in love, the piercing knowledge that we ourselves will someday die, and the love of snow are in reality not some sudden events; maybe they were always present. Maybe they never completely vanish, either.
Life is not a discrete phenomenon it is a part of an intelligent cosmic field. It is a cosmic dance.
Even if a particle could travel backward in time, information could not. Retrocausality will be replaced by something more sophisticated. There are no perfect symmetries, there is no pure randomness everything is an approximation of something else. Information may appear in a digital form but meaning never does. Spacetime is built up from approximations, not discrete ones and zeros, and the only constant may be ratios. Quantum entanglement and geometry; if we think of a particle as being at one pole of an expanding sphere that is not perfectly symmetrical, this surface would be "rippling" like the surface of the ocean (in the audio world this is called dithering), at the other pole is the entangled particle's pair and it is a property of the sphere that gives the illusion of connectivity. This is not a physical geometry, it is a computational geometry. Is spacetime a product of entanglement? Renate Loll believes that time is not perfectly symmetrical. Her computer models require causality. Possibly some form of quantum random walk in state space. If a photon is emitted by an electron inside of a clock on Earth and it travels to a clock four light years away, time stops for the clock on Earth and time jumps forward eight years for the distant clock also, the electron that will capture the photon becomes infinitely large relative to the photon but the electron that emitted it does not become infinitely small therefore, time is not perfectly symmetrical.
Souls aren’t discrete units — or even units at all. They’re more like reflections of consciousness in a fractured mirror.
But the very question of whether photography is or is not an art is essentially a misleading one. Although photography generates works that can be called art --it requires subjectivity, it can lie, it gives aesthetic pleasure-- photography is not, to begin with, an art form at all. Like language, it is a medium in which works of art (among other things) are made. Out of language, one can make scientific discourse, bureaucratic memoranda, love letters, grocery lists, and Balzac's Paris. Out of photography, one can make passport pictures, weather photographs, pornographic pictures, X-rays, wedding pictures, and Atget's Paris. Photography is not an art like, say, painting and poetry. Although the activities of some photographers conform to the traditional notion of a fine art, the activity of exceptionally talented individuals producing discrete objects that have value in themselves, form the beginning photography has also lent itself to that notion of art which says that art is obsolete. The power of photography --and its centrality in present aesthetic concerns-- is that it confirms both ideas of art. But the way in which photography renders art obsolete is, in the long run, stronger.
The real nightmare, worse than the one in which the Big Machine wants to kill you, is the one in which it sees you as irrelevant, or not even as a discrete thing to know.
At a certain point, you say to the woods, to the sea, to the mountains, the world, Now I am ready. Now I will stop and be wholly attentive. You empty yourself and wait, listening. After a time you hear it: there is nothing there. There is nothing but those things only, those created objects, discrete, growing or holding, or swaying, being rained on or raining, held, flooding or ebbing, standing, or spread. You feel the world's word as a tension, a hum, a single chorused note everywhere the same. This is it: this hum is the silence. Nature does utter a peep - just this one. The birds and insects, the meadows and swamps and rivers and stones and mountains and clouds: they all do it; they all don't do it. There is a vibrancy to the silence, a suppression, as if someone were gagging the world. But you wait, you give your life's length to listening, and nothing happens. The ice rolls up, the ice rolls back, and still that single note obtains. The tension, or lack of it, is intolerable. The silence is not actually suppression: instead, it is all there is.
It was in her garden that whatever physical grace Abigail St. Croix possessed asserted itself. She moved among her flowers with consummate natural fluidity, enjoying the incommunicable pleasures of growing things with the patience and concentration of a watchmaker. In this, her small, green country, surrounded by an embrasure of old Charleston brick, there were camellias of distinction, eight discrete varieties of azaleas, and a host of other flowers, but she directed her prime attention to the growing of roses. She had taught me to love flowers since I had known her; I had learned that each variety had its own special personality, its own distinctive and individual way of presenting itself to the world. She told me of the shyness of columbine, the aggression of ivy, and the diseases that affected gardenias. Some flowers were arrogant invaders and would overrun the entire garden if allowed too much freedom. Some were so diffident and fearful that in their fragile reticence often lived the truest, most infinitely prized beauty. She spoke to her flowers unconsciously as we made our way to the roses in the rear of the garden. “You can learn a lot from raising roses, Will. I’ve always told you that.” “I’ve never raised a good weed, Abigail. I could kill kudzu.”“Then one part of your life is empty,” she declared. “There’s a part of the spirit that’s not being fed.
For while they'd stayed close during the absurd years of his sharp rise, having children had knocked it all into a different arrangement. The minute you had children you closed ranks. You didn't plan this in advance, but it happened. Families were like individual, discrete, moated island nations. The little group of citizens on the slab of rock gathered together instinctively, almost defensively, and everyone who was outside the walls--even if you'd once been best friends--was now just that, outsiders. Families had their ways. You took note of how other people raised their kids, even other people you loved, and it seemed all wrong. The culture and practices of one's own family were the only way, for better or worse. Who could say why a family decided to have a certain style, to tell the jokes it did, to put up its particular refrigerator magnets?
Leyner's fiction is, in this regard, an eloquent reply to Gilder's prediction that our TV-culture problems can be resolved by the dismantling of images into discrete chunks we can recombine as we fancy. Leyner's world is a Gilder-esque dystopia. The passivity and schizoid decay still endure for Leyner in his characters' reception of images and waves of data. The ability to combine them only adds a layer of disorientation: when all experience can be deconstructed and reconfigured, there become simply too many choices. And in the absence of any credible, noncommercial guides for living, the freedom to choose is about as "liberating" as a bad acid trip: each quantum is as good as the next, and the only standard of an assembly's quality is its weirdness, incongruity, its ability to stand out from a crowd of other image-constructs and wow some Audience.
There were times when I would sob until I shook, until my eyelids were so swollen that it pained me to open them, and through hiccoughs, trembling, I would hiss, don’t touch me! as he moved to place a gentle hand on my shoulder. There were times when we seemed locked into our chairs, discrete, the static between us more eloquent than words. But there was never a moment when I doubted Peter’s ability to heal me.
The accounts of rape, wife beating, forced childbearing, medical butchering, sex-motivated murder, forced prostitution, physical mutilation, sadistic psychological abuse, and other commonplaces of female experience that are excavated from the past or given by contemporary survivors should leave the heart seared, the mind in anguish, the conscience in upheaval. But they do not. No matter how often these stories are told, with whatever clarity or eloquence, bitterness or sorrow, they might as well have been whispered in wind or written in sand: they disappear, as if they were nothing. The tellers and the stories are ignored or ridiculed, threatened back into silence or destroyed, and the experience of female suffering is buried in cultural invisibility and contempt… the very reality of abuse sustained by women, despite its overwhelming pervasiveness and constancy, is negated. It is negated in the transactions of everyday life, and it is negated in the history books, left out, and it is negated by those who claim to care about suffering but are blind to this suffering.The problem, simply stated, is that one must believe in the existence of the person in order to recognize the authenticity of her suffering. Neither men nor women believe in the existence of women as significant beings. It is impossible to remember as real the suffering of someone who by definition has no legitimate claim to dignity or freedom, someone who is in fact viewed as some thing, an object or an absence. And if a woman, an individual woman multiplied by billions, does not believe in her own discrete existence and therefore cannot credit the authenticity of her own suffering, she is erased, canceled out, and the meaning of her life, whatever it is, whatever it might have been, is lost. This loss cannot be calculated or comprehended. It is vast and awful, and nothing will ever make up for it.
...[D]ivision of labor, in my mind, is one of the dangers of work-based technology. Modern IT infrastructure allows us to break projects into very small, discrete parts and assign each person to do only one of the many parts. In so doing, companies run the risk of taking away employees' sense of the big picture, purpose, and sense of completion.
One of the central tenets of the Western worldview is that one should always be engaged in some kind of outward task. Thus, the Westerner structures his time—including, sometimes, even his leisure time—as a series of discrete programmed activities which he must submit to in order to tick off from an actual or virtual list. One need only observe the expression on his face as he ploughs through yet another family outing, cultural event, or gruelling exercise routine to realise that his aim in life is not so much to live in the present moment as it is to work down a never-ending list. If one asks him how he is doing, he is most likely to respond with an artificial smile, and something along the lines of, ‘Fine, thank you – very busy of course!’ In many cases, he is not fine at all, but confused, exhausted, and fundamentally unhappy. In contrast, most people living in a country such as Kenya in Africa do not share in the Western worldview that it is noble or worthwhile to spend all of one’s time rushing around from one task to the next. When Westerners go to Kenya and do as they are wont to do, they are met with peels of laughter and cries of ‘mzungu’, which is Swahili for ‘Westerner’. The literal translation of ‘mzungu’ is ‘one who moves around’, ‘to go round and round’, or ‘to turn around in circles’.
Recounting the narrative of our personal story in a methodical and chronological manner helps us see our life in a historical perspective. Telling our personal stories allows us to bring hibernated memories out of seclusion. Reexamination of our historical existence under the light of growing conscious awareness assist us make psychological breakthroughs. Analyzing the elemental substance of our personal story from a sundry of viewpoints employing techniques of literature, philosophy, logical reasoning, and abstract thinking assist us perceive our discrete chronicle in symbolic terms and in mythological context.
The myth of quantum consciousness sits well with many whose egos have made it impossible for them to accept the insignificant place science perceives for humanity, as modern instruments probe the farthest reaches of space and time. ... quantum consciousness has about as much substance as the aether from which it is composed. Early in this century, quantum mechanics and Einstein’s relativity destroyed the notion of a holistic universe that had seemed within the realm of possibility in the century just past. First, Einstein did away with the aether, shattering the doctrine that we all move about inside a universal, cosmic fluid whose excitations connect us simultaneously to one another and to the rest of the universe. Second, Einstein and other physicists proved that matter and light were composed of particles, wiping away the notion of universal continuity. Atomic theory and quantum mechanics demonstrated that everything, even space and time, exists in discrete bits – quanta. To turn this around and say that twentieth century physics initiated some new holistic view of the universe is a complete misrepresentation of what actually took place. ... The myth of quantum consciousness should take its place along with gods, unicorns, and dragons as yet another product of the fantasies of people unwilling to accept what science, reason, and their own eyes tell them about the world.
What you see and hear is a situation in which languages are less like apples — neat and discrete — and more like oatmeal. It's always been oatmeal in India, and all the varieties of oatmeal continue to merge, despite political pressures to name them as if they were marbles.
Much of life, fatherhood included, is the story of knowledge acquired too late: if only I’d known then what I know now, how much smarter, abler, stronger, I would have been. But nothing really prepares you for kids, for the swells of emotion that roll through your chest like the rumble of boulders tumbling downhill, nor for the all-enveloping labor of it, the sheer mulish endurance you need for the six or seven hundred discrete tasks that have to be done each and every day. Such a small person! Not much bigger than a loaf of bread at first, yet it takes so much to keep the whole enterprise going. Logistics, skills, materiel; the only way we really learn is by figuring it out as we go along, and even then it changes on us every day, so we’re always improvising, which is a fancy way of saying that we’re doing things we technically don’t know how to do.
Our lives, our stories, flowed into one another's, were no longer our own, individual, discrete.
Collectivists see the world the way Mr. Magoo did—as one big blur. They homogenize people in a communal blender, sacrificing the discrete features that make us who we are.
Liturgy is the means that the church uses to keep baptized Christians in living touch with the entire living holy community as it participates formationally in Holy Scripture. I want to use the word 'liturgy' to refer to this intent and practice of the church insofar as it pulls everything in and out of the sanctuary into a life of worship, situates everything past and present coherently as participation in the revelation written for us in Scripture. Instead of limiting liturgy to the ordering of the community in discrete acts of worship, I want to use it in this large and comprehensive way, the centuries-deep and continents-wide community, spread out in space and time, as Christians participate in actions initiated and formed by the words in this book - our entire existence understood liturgically, that is connectedly in the context of the three personal Father, Son, and Holy Spirit and furnished with the text of the Holy Scripture.
Anything could be endured, she had discovered, if she could only package the time into discrete little packets. She imagined taking the minutes, each one like a pellet, and wrapping them up - one minute, five minutes, fifteen, thirty. Once she had managed to survive a full hour, she could put the packets of time into a box, tie it with string, and push it down a conveyor belt. Just one more minute, one more hour, one more day.
The history of the own that is grasped on too small a scale and the foreign that is treated too badly reaches an end at the moment when a global co-immunity structure is born, with a respectful inclusion of individual cultures, particular interests and local solidarities. This structure would take on planetary dimensions at the moment when the earth spanned by networks and built over by foams, was conceived as the own, and the previously dominant exploitative excess as the foreign. With this turn, the concretely universal would become operational. The helpless whole is transformed into a unity capable of being protected. A romanticism of brotherliness is replaced by a cooperative logic. Humanity becomes a political concept. Its members are no longer travellers on the ship of fools that is abstract universalism, but workers on the consistently concrete and discrete project of a global immune design. Although communism was a conglomeration of a few correct ideas and many wrong ones, its reasonable part - the understanding that shared life interests of the highest order can only be realized within a horizon of universal co-operative asceticisms - will have to assert itself anew sooner or later. It presses for a macrostructure of global immunizations : co-immunism.
Dissociative identity disorder is conceptualized as a childhood onset, posttraumatic developmental disorder in which the child is unable to consolidate a unified sense of self. Detachment from emotional and physical pain during trauma can result in alterations in memory encoding and storage. In turn, this leads to fragmentation and compartmentalization of memory and impairments in retrieving memory.2,4,19 Exposure to early, usually repeated trauma results in the creation of discrete behavioral states that can persist and, over later development, become elaborated, ultimately developing into the alternate identities of dissociative identity disorder.
Empathy means realizing no trauma has discrete edges. Trauma bleeds. out of wounds and across boundaries. Sadness becomes seizure. Empathy demands another kind of porousness in response. My Stephanie script is twelve pages long. I think mainly about what it doesn't say.
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