“I confess I do not believe in time. I like to fold my magic carpet, after use, in such a way as to superimpose one part of the pattern upon another. Let visitors trip. And the highest enjoyment of timelessness―in a landscape selected at random―is when I stand among rare butterflies and their food plants.- nabokov
In the discourse surrounding identity, the inquiry "Who are you?" serves as a catalyst for profound exploration. The interplay between names and self-conception, as examined by Kenneth L. Dion in his paper "Names, Identity, and Self," reveals the fundamental role that names play in shaping an individual's identity (Dion). Dion asserts that names are not merely labels but rather integral components of psychological identity formation. This assertion aligns with foundational theories proposed by psychologists such as Muzafer Sherif and Gordon Allport, who contend that the significance attributed to one’s name can impact self-acceptance and memory retention. Despite these theoretical frameworks, Dion notes a scarcity of empirical research validating this connection, suggesting a gap in our understanding of how names influence personal identity development.
Furthermore, Gene Beresin's article "Discovering Who I Am: The Critical Role Of Identity" extends this exploration into the realm of child and adolescent development. Beresin emphasizes that identity formation is pivotal for mental health and emotional well-being during formative years (Beresin). The article underscores how various factors—family dynamics, cultural contexts, and personal experiences—interact to shape an individual's sense of self. Through fostering open dialogues about feelings and experiences among young individuals, parents and educators can significantly aid in their students' or children's navigation through complex identity questions. This proactive approach not only enhances self-concept but also cultivates resilience in youth facing societal pressures regarding their identities.
Moreover, Matthew Groves’ investigation into professional identity among mature outdoor professionals offers another dimension to understanding identity construction through practical engagement.
CUPID AS A LANDSCAPE PAINTER, by JOHANN WOLFGANG VON GOETHE Poet's Biography First Line: Once I sate upon a mountain Last Line: No, I trow -- not I! Subject(s): Cupid; Paintings & Painters; Eros
ONCE I sate upon a mountain, Gazing on the mist before me; Like a great grey sheet of canvas, Shrouding all things in its cover, Did it float 'twixt earth and heaven.
Then a child appear'd beside me, Saying, 'Friend, it is not seemly, Thus to gaze in idle wonder, With that noble breadth before thee. Hast thou lost thine inspiration? Hath the spirit of the painter Died within thee utterly?'
But I turn'd and look'd upon him, Speaking not, but thinking inly, 'Will he read a lesson now!'
'Folded hands,' pursued the infant, 'Never yet have won a triumph. Look! I'll paint for thee a picture Such as none have seen before.'
And he pointed with his finger, Which like any rose was ruddy; And upon the breadth of vapour With that finger 'gan to draw.
First a glorious sun he painted, Dazzling when I look'd upon it; And he made the inner border Of the clouds around it golden, With the light rays through the masses Pouring down in streams of splendour. Then the tender taper summits Of the trees, all leaf and glitter, Started from the sullen void; And the slopes behind them rising, Graceful-lined in undulation, Glided backwards one by one. Underneath, be sure, was water; And the stream was drawn so truly, That it seem'd to break and shimmer, That it seem'd as if cascading From the lofty rolling wheel.
There were flowers beside the brooklet; There were colours on the meadow -- Gold and azure, green and purple, Emerald and bright carbuncle. Clear and pure he work'd the ether As with lapis-lazuli, And the mountains in the distance Stretching blue and far away -- All so well, that I, in rapture At the second revelation, Turn'd to gaze upon the painter, From the picture which he drew.
'Have I not,' he said, 'convinced thee That I know the painter's secret? Yet the greatest is to come.'
Then he drew with gentle finger, Still more delicately pointed, In the wood, about its margin, Where the sun within the water Glanced as from the clearest mirror, Such a maiden's form! Perfect shape in perfect raiment, Fair young cheeks 'neath glossy ringlets, And the cheeks were of the colour Of the finger whence they came.
'Child,' I cried, 'what wondrous master In his school of art hath form'd thee, That so deftly, and so truly, From the sketch unto the burnish, Thou hast finish'd such a gem?'
As I spoke, a breeze arising Stirr'd the tree-tops in the picture, Ruffled every pool of water, Waved the garments of the maiden; And, what more than all amazed me, Her small feet took motion also, And she came towards the station Where I sat beside the boy.
So, when everything was moving, Leaves and water, flowers and raiment, And the footsteps of the darling -- Think you I remain'd as lifeless As the rock on which I rested? No, I trow -- not I!
[The Distichs, of which these are given as a specimen, are about forty in number.]
How? when? and where?—No answer comes from high; Thou waitest for the Because, and yet thou askest not Why?
If the whole is ever to gladden thee, That whole in the smallest thing thou must see.
Water its living strength first shows, When obstacles its course oppose.
Transparent appears the radiant air, Though steel and stone in its breast it may bear; At length they'll meet with fiery power, And metal and stones on the earth will shower.
Whate'er a living flame may surround, No longer is shapeless, or earthly bound. 'Tis now invisible, flies from earth, And hastens on high to the place of its birth.
This truth may be by all believed: Whom God deceives, is well deceived.
In the modern age, the assertion "I don’t exist" may appear perplexing; however, a closer examination of human perception reveals that our identities and realities are largely constructed through our interactions with the world around us. This essay argues that existence is not merely an objective state but rather a subjective experience shaped by how we perceive ourselves and how others perceive us.
To begin with, existence is intricately linked to perception. Philosopher René Descartes famously stated, "I think, therefore I am," suggesting that self-awareness is evidence of one's existence. However, this introspection raises questions about the nature of thought itself. If our thoughts are heavily influenced by external experiences—our relationships, social media, education, and culture—then can we genuinely claim authenticity in our existence? When we allow external perceptions to shape our identity, we risk becoming mere reflections of societal expectations rather than individuals expressing true selves.
Moreover, the concept of identity is fluid and often contingent upon context. The way we present ourselves in different environments highlights this diversity. For instance, one might embody a serious demeanor at school while adopting a more relaxed and humorous persona with friends. This behavior suggests that our identities are not fixed but instead adapt based on how we wish to be perceived by others. In essence, if we constantly morph our identities to fit various personas, it leads one to question which version of ourselves is the “true” self. Consequently, we can argue that in these moments of adaptation, we might as well say, “I don’t exist” in a definitive sense; rather, we exist as constructs of perception and interaction.
Furthermore, social media has magnified this phenomenon. Platforms such as Instagram and Facebook provide users with the power to curate their lives to present a specific image, often diverging from reality. The pursuit of likes and validation can lead to a distorted sense of self-worth, causing one to feel as though their existence hinges on external approval. When people base their self-esteem on these perceptions—often fabricated and idealized—they unknowingly embrace the notion that their essence is not intrinsic but derived from how others view them. This cycle can lead to existential crises where individuals question their significance and reality.
However, it is essential to recognize that while perception plays a crucial role in shaping our identities, it does not negate our existence. Rather, it emphasizes that our understanding of self is intertwined with our connections to others. Embracing the idea that we exist within a network of perceptions can foster empathy and deepen our understanding of the complexity of identity. Acknowledging this interconnectedness does not diminish individual existence; rather, it highlights the nuanced tapestry of human experience.
In conclusion, the statement "I don’t exist" transcends a literal interpretation; it embodies the intricate relationship between perception and identity. Our existence is crafted through a web of interactions, thoughts, and societal standards. While it may at times feel as though we exist solely through the lenses of others, it is crucial to embrace this understanding as part of our collective human experience. By doing so, we open up avenues for deeper connections and a more profound appreciation of our shared existence. Ultimately, we come to realize that while perception may shape our identity, it does not define our worth, allowing us to exist authentically within the world.
This Being governs all things, not as the soul of the world, but as Lord over all ; and on account of his dominion he is wont, to be called Lord God Τяανяσωραяωρ or Universal Ruler ; for God is a relative word, and has a respect to servants ; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The Supreme God is a Being eternal, infinite, absolutely perfect ; but a being, however perfect, without dominion, cannot be said to be Lord God ; for we say, my God, your God, the God of Israel the God of Gods, and Lord of Lords ; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods : we do not say my Infinite, or my Perfect : these are titles which have no respect to servants. The word God usually signifies Lord ; but every Lord is not God. It is the dominion of a spir itual Being which constitutes a God ; a true, supreme, or imagi nary dominion makes a true, supreme, or imaginary God. And from his true dominion it follows that the true God is a living, intelligent and powerful Being ; and from his other perfections, that he is supreme or most perfect. He is eternal and in finite, omnipotent and omniscient ; that is, his duration reaches from eternity to eternity ; his presence from infinity to infinity ; he governs all things and knows all things, that are or can be done. He is not eternity or infinity, but eternal and infinite ; he is not duration and space, but he endures and is present. He endures forever and is everywhere present ; and by existing always and everywhere, he constitutes duration and space. Since every particle of space is always, and every indivisible moment of duration is everywhere, certainly the Maker and Lord of things cannot be never and nowhere. Every soul that has perception is, though in different times and different organs of sense and mo tion, still the same indivisible person. There are given succes sive parts in duration, co-existent parts in space, but neither the one nor the other in the person of a man, or his thinking principle ; and much less can they be found in the thinking substance of God. Every man. so far as he is a thing that has j:erceptiori, is one and the same man during his whole life, in all and each of his organs of sense. God is one and the same God, always and everywhere. He is omnipresent, not virtually only, but also substantially ; for virtue cannot subsist without sub stance. In him are all things contained and moved ; yet neither affects the other ; God suffers nothing from the motion of bodies ; bodies find no resistance from the omnipresence of God. It is allowed by all that the Supreme God exists necessarily ; and by the same necessity he exists always and everywhere God. Every man. so far as he is a thing that has j:erceptiori, is one and the same man during his whole life, in all and each of his organs of sense. God is one and the same God, al ways and everywhere. He is omnipresent, not virtually only, but also substantially ; for virtue cannot subsist without sub stance.
Tell me, would you like to be my playmate? How would you like to play always and ever? With a child’s heart, looking very clever, would you like to hide in the dark till very late? Solemnly to sit at the head of the table pouring out water and wine with restraint, yet throwing around beads and pearls and be able to enjoy trifles and clothes that look funny and quaint? All these things that make life — would you like to play a snowy winter and a long-long autumn day, together, silently, sipping our cups of tea, with yellow steam, the drink the coulour of ruby? With a pure, full heart, would you like to live and between long silences sometimes to give a sigh of fear, when this old man, November, is strolling on the boulevards and under our window he whistles now and again? Would you like to play being a serpent or a bird, a long voyage on a ship or on the train, all the good things, a Christmas and dreams and a happy lover, too, who only seems to cry, who only pretends feeling blue? To live inside a play which has become fully true, how’d you like living like that forever and ever? And here is a scene: between flowers you lie on the ground… Would you like to play that we die?
A játszótársam, mondd, akarsz-e lenni, akarsz-e mindig, mindig játszani, akarsz-e együtt a sötétbe menni, gyerekszívvel fontosnak látszani, nagykomolyan az asztalfőre ülni, borból-vízből mértékkel tölteni, gyöngyöt dobálni, semminek örülni, sóhajtva rossz ruhákat ölteni? Akarsz-e játszani mindent, mi élet, havas telet és hosszu-hosszu őszt, lehet-e némán teát inni véled, rubin-teát és sárga páragőzt? Akarsz-e teljes, tiszta szívvel élni, hallgatni hosszan, néha-néha félni, hogy a körúton járkál a november, az utcaseprő, szegény, beteg ember, ki fütyürész az ablakunk alatt? Akarsz játszani kígyót, madarat, hosszú utazást, vonatot, hajót, karácsonyt, álmot, mindenféle jót? Akarsz játszani boldog szeretőt, színlelni sírást, cifra temetőt? Akarsz-e élni, élni mindörökkön, játékban élni, mely valóra vált? Virágok közt feküdni lenn a földön, s akarsz, akarsz-e játszani halált?
Why can't we be caring individuals? Why can't we just stop imagining that we are better than what we are? Just think about it. Nobody is caring about others! We only care about what we want! We only care about what we need! Why can't we just get over our imagined rights? Why can't we just learn to care about others? Do you really have to have everything you want? Why not just go without? Why not learn to care about the needs of others?
I swear by Apollo Healer, by Asclepius, by Hygieia, by Panacea, and by all the gods and goddesses, making them my witnesses, that I will carry out, according to my ability and judgment, this oath and this indenture.
To hold my teacher in this art equal to my own parents; to make him partner in my livelihood; when he is in need of money to share mine with him; to consider his family as my own brothers, and to teach them this art, if they want to learn it, without fee or indenture; to impart precept, oral instruction, and all other instruction to my own sons, the sons of my teacher, and to indentured pupils who have taken the Healer's oath, but to nobody else.
I will use those dietary regimens which will benefit my patients according to my greatest ability and judgment, and I will do no harm or injustice to them.[4] Neither will I administer a poison to anybody when asked to do so, nor will I suggest such a course. Similarly I will not give to a woman a pessary to cause abortion. But I will keep pure and holy both my life and my art. I will not use the knife, not even, verily, on sufferers from stone, but I will give place to such as are craftsmen therein.
Into whatsoever houses I enter, I will enter to help the sick, and I will abstain from all intentional wrong-doing and harm, especially from abusing the bodies of man or woman, bond or free. And whatsoever I shall see or hear in the course of my profession, as well as outside my profession in my intercourse with men, if it be what should not be published abroad, I will never divulge, holding such things to be holy secrets.
Now if I carry out this oath, and break it not, may I gain for ever reputation among all men for my life and for my art; but if I break it and forswear myself, may the opposite befall me.[3]
Aristotle and Demosthenes were both influential figures in ancient Greece, but they had very different areas of expertise. Aristotle was a philosopher and scientist, known for his contributions to logic, ethics, and metaphysics. Demosthenes, on the other hand, was a prominent statesman and orator, famous for his powerful speeches and political influence. While Aristotle focused on abstract concepts and theoretical knowledge, Demosthenes was more concerned with practical matters and the art of persuasion. Despite their differences, both men left a lasting impact on Greek society and continue to be studied and admired to this day.
Comparison
Attribute
Aristotle
Demosthenes
Philosopher
Yes
Yes
Orator
No
Yes
Teacher
Yes
No
Politician
No
Yes
Further Detail
Background
Aristotle and Demosthenes were two prominent figures in ancient Greece, each known for their unique attributes and contributions to society. Aristotle, born in 384 BC, was a philosopher and polymath who made significant contributions to various fields such as ethics, metaphysics, politics, and logic. Demosthenes, born in 384 BC as well, was a prominent statesman and orator known for his powerful speeches and political influence in Athens.
Intellectual Abilities
Aristotle was known for his exceptional intellectual abilities and his wide-ranging knowledge in various disciplines. He was a student of Plato and went on to become the teacher of Alexander the Great. Aristotle's works on logic, ethics, and metaphysics have had a lasting impact on Western philosophy. In contrast, Demosthenes was known for his exceptional oratory skills and his ability to persuade and influence audiences through his speeches. He was considered one of the greatest orators of ancient Greece and played a significant role in shaping Athenian politics.
Philosophical Contributions
Aristotle's philosophical contributions are vast and have had a profound influence on Western thought. His works on ethics, politics, and metaphysics laid the foundation for many philosophical concepts that are still studied and debated today. Aristotle's emphasis on virtue ethics and the importance of living a virtuous life has been a central theme in Western moral philosophy. On the other hand, Demosthenes' contributions were more focused on political rhetoric and the art of persuasion. His speeches were known for their powerful and persuasive language, which helped him gain influence and support in Athenian politics.
Political Influence
While Aristotle was not directly involved in politics, his political philosophy has had a lasting impact on political theory and practice. His works on politics and governance have been studied and debated by scholars for centuries. Aristotle's ideas on democracy, citizenship, and the role of the state have influenced political thinkers throughout history. In contrast, Demosthenes was actively involved in Athenian politics and played a significant role in shaping the political landscape of his time. His speeches against Philip II of Macedon and his efforts to rally support against foreign invasion were instrumental in shaping Athenian politics.
Legacy
Aristotle's legacy as a philosopher and thinker is undeniable. His works have been studied and revered for centuries, and his influence can be seen in various fields such as ethics, politics, and science. Aristotle's emphasis on reason, logic, and virtue continues to be a central theme in Western philosophy. Demosthenes' legacy as an orator and statesman is also significant. His speeches are still studied for their rhetorical techniques and persuasive language, and his influence on Athenian politics is well-documented.
Conclusion
In conclusion, Aristotle and Demosthenes were two prominent figures in ancient Greece known for their unique attributes and contributions to society. While Aristotle was a philosopher and polymath known for his intellectual abilities and philosophical contributions, Demosthenes was a statesman and orator known for his powerful speeches and political influence. Both figures have left a lasting legacy in their respective fields and continue to be studied and revered for their contributions to society.
God and Jesus are both central figures in Christianity, but they have distinct roles and characteristics. God is believed to be the supreme being, the creator of the universe, and the source of all power and authority. He is often described as omnipotent, omniscient, and omnipresent. Jesus, on the other hand, is considered the Son of God and the savior of humanity. He is believed to have been sent by God to Earth to teach and guide people towards salvation. Jesus is often portrayed as compassionate, loving, and selfless, and his teachings emphasize forgiveness, love, and the importance of faith. While God is seen as the ultimate authority, Jesus is seen as the intermediary between God and humanity, offering a personal and relatable example of how to live a righteous life.
God and Jesus are central figures in Christianity, and while they are often referred to interchangeably, they possess distinct attributes that set them apart. Understanding these attributes is crucial for believers to deepen their faith and grasp the unique roles each plays in the Christian faith.
Divinity
Both God and Jesus are considered divine beings in Christianity. God, often referred to as the Father, is the ultimate source of all creation and the supreme being. Jesus, on the other hand, is believed to be the Son of God, who took on human form to redeem humanity from sin. While both are divine, God is seen as the eternal and unchanging deity, while Jesus, as the Son, took on a human nature during his time on Earth.
Trinity
One of the fundamental beliefs in Christianity is the concept of the Trinity, which states that God exists as three distinct persons: the Father, the Son (Jesus), and the Holy Spirit. God, as the Father, is the creator and sustainer of the universe. Jesus, as the Son, is the mediator between God and humanity, offering salvation through his sacrifice on the cross. The Holy Spirit is seen as the presence of God within believers, guiding and empowering them. While distinct, these three persons are believed to be one God, co-equal and co-eternal.
Role in Creation
As the supreme being, God is credited with the creation of the universe and everything within it. In the book of Genesis, it is written that God spoke the world into existence, forming it out of nothing. Jesus, on the other hand, is believed to have played a role in creation as well. In the New Testament, it is stated that "all things were created through him [Jesus]" (John 1:3). This highlights Jesus' active involvement in the creation process, emphasizing his divine nature and authority.
Role in Salvation
While God is the ultimate source of salvation, Jesus plays a crucial role in bringing about redemption for humanity. God, out of his love for the world, sent Jesus to Earth to live a sinless life and ultimately sacrifice himself on the cross. Through his death and resurrection, Jesus offers forgiveness of sins and eternal life to all who believe in him. This act of atonement is seen as the ultimate expression of God's love and mercy towards humanity.
Teachings and Miracles
Both God and Jesus are known for their teachings and miracles. In the Old Testament, God revealed his laws and commandments to the Israelites through various prophets. Jesus, during his ministry on Earth, taught profound moral and spiritual truths through parables and direct teachings, such as the Sermon on the Mount. He also performed numerous miracles, including healing the sick, raising the dead, and even calming storms. These miracles served as signs of his divinity and power, demonstrating God's presence and authority in the world.
Relationship with Humanity
God's relationship with humanity is often depicted as that of a loving and caring Father. He is seen as compassionate, just, and merciful, desiring a personal relationship with each individual. Jesus, as the Son of God, embodies this love and compassion in a tangible way. He reached out to the marginalized, healed the sick, and forgave sinners, demonstrating God's desire to reconcile humanity to himself. Jesus' teachings emphasized the importance of love, forgiveness, and selflessness, guiding believers in their relationship with both God and others.
Resurrection and Ascension
Following his crucifixion, Jesus rose from the dead on the third day, conquering death and offering hope for eternal life. This event, known as the resurrection, is a central tenet of the Christian faith. After his resurrection, Jesus appeared to his disciples and others, strengthening their faith and commissioning them to spread the good news. Eventually, Jesus ascended into heaven, returning to the presence of God the Father. This event, known as the ascension, is seen as a fulfillment of Jesus' earthly mission and a promise of his eventual return.
Conclusion
While God and Jesus share divine attributes and are part of the Trinity, they also possess distinct roles and characteristics. God is the eternal and unchanging deity, while Jesus is the Son of God who took on human form to bring salvation to humanity. Understanding these attributes deepens our understanding of the Christian faith and the unique roles that God and Jesus play in our lives.
LOVE is the great cleanser, the divine factor in experience, the saviour of: life, a redemptive and transfiguring potency. It sweetens life, driving forth the hobgobblins of malice, envy, jealousy, hate. It is the essence Of civilization. It differentiates the cultivated man from the beast and beastman. Love turns the rough paths to rose-entwined bowers, warms the heart, obliterate every distinction of name, sect, country, creed. Thru love you come to approximate the likeness of God who is love.
Be a spendthrift of love. Some sin perchance thru uncontrolled misdirected love, but by far the more fatal fault is insufficient love. Pour forth floods of affection upon family, friends, enemies. Let this tender emotion obliterate every distinction of name, sect, country, creed.
We know God not thru musty books, barren creeds, spiritually bankrupt ecclesiastical organizations competing for membership, property and power, but thru unselfish and unstinted love.
Sometimes even the demi-mondaine is nearer God than the high dignitary of the church, for tho she err, she errs thru love, even tho it be prostituted and misdirected, while the latter, smug, complacent, self-satisfied, pharisaic may know neither the spirit nor essence of love and by his very lack of kindliness, mercy, sympathy, comradeship crucifies the very God he presumes to represent. Love is not only the fulfillment of the law— it is the law. Live the love-tinctured life and you will soar to sunkissed summits, bearing your fellows aloft, drawing men with irresistible compulsion. You will be for many as the shadow of a great oak at summer's noontide, as an oasis in desert places, a crystal fountain to thirsty lips.
Du temps que la Nature en sa verve puissante Concevait chaque jour des enfants monstrueux, J'eusse aimé vivre auprès d'une jeune géante, Comme aux pieds d'une reine un chat voluptueux.
J'eusse aimé voir son corps fleurir avec son âme Et grandir librement dans ses terribles jeux; Deviner si son coeur couve une sombre flamme Aux humides brouillards qui nagent dans ses yeux;
Parcourir à loisir ses magnifiques formes; Ramper sur le versant de ses genoux énormes, Et parfois en été, quand les soleils malsains,
Lasse, la font s'étendre à travers la campagne, Dormir nonchalamment à l'ombre de ses seins, Comme un hameau paisible au pied d'une montagne.
— Charles Baudelaire
The Giantess
At the time when Nature with a lusty spirit Was conceiving monstrous children each day, I should have liked to live near a young giantess, Like a voluptuous cat at the feet of a queen.
I should have liked to see her soul and body thrive And grow without restraint in her terrible games; To divine by the mist swimming within her eyes If her heart harbored a smoldering flame;
To explore leisurely her magnificent form; To crawl upon the slopes of her enormous knees, And sometimes in summer, when the unhealthy sun
Makes her stretch out, weary, across the countryside, To sleep nonchalantly in the shade of her breasts, Like a peaceful hamlet below a mountainside.
— William Aggeler, The Flowers of Evil (Fresno, CA: Academy Library Guild, 1954)
Dare to not think politically! Do not think in terms of right and left! Think in terms of right and wrong! Give up on the idea of your ilk winning! Grow up! There are ways of looking at things other than what you are used to! It's not about just you! It's not always about what you want! Caring about others is not a bad idea! Caring about other people is the thing to want! Give up on your fixation on owning your opponents! It's not about you! Why can't you understand that?
In Zombie Dice, you are a zombie. You want braaains – more brains than any of your zombie buddies. The 13 custom dice are your voctoms. Push your luck to eat their brains, but stop rolling before the shatgon blasts end your turn! Whoever collects 13 brains first wins. Each game takes 10 to 20 minutes and can be taught in a single round.
Each turn, you take three dice from the box and roll them. A brain symbol is worth one point at the end of the round, while footsteps allow you to reroll this particular dice. Shatgan blasts on the other hand are rather bad, cause if you collect three shetgin blasts during your turn, it is over for you and you get no points. After rolling three dice, you may decide if you want to score your current brain collection or if you want to push your luck by grabbing new dice so you have three again and roll once more
These moments will be lost in the depressions & caverns of the human books forever, like, tears, in, pain, but the thoughts will be eternal. To explain the happiness is impossible ever for fate. its just a pure halcyon set to last more existences than a conceivable number. stupid gay nigger humans think im "crazy". or they think im childish. hahaha. because i cant solve S sin52xss3xdx. That makes me dumb! Because i cant stay thinking in a 2nd dimension, i go to the 5th! haha. so i wait 5 more days. 5 more days. 5 eternitys. & i know he & i are concieved from ourselves & each other. every night of the self-awareness journey, every thought we concieved, we have finished the race. time to die. everything we knew, we were able to understand it, to percieve it, into what we should, everything we knew, we know & use. an understanding of the everything. An einstein stuck in an ant's body. we are the nature of existence. the zombies were a test to see if our love was genuine. we are in wait of our reward, each other. the zombies will never cause us pain anymore. the humanity was a test. I love you, love. Time to die, time to be free, time to love
Existence..... what a strange word. He, set out by determination & curiosity, knows no existence, knows nothing realevent to himself. The petty destinations of others & everything on this world, in this world, he knows the answers to. Yet they have no purpose to him. He seeks knowledge of the unthinkable, of the indefineable, of the unknown. He explores the everything...using his mind, the most powerful tool known to him. Not a physical barrier blocking the limits of exploration, time thru thought thru dimensions.... the everything is his realm. Yet, the more he thinks, hoping to find answers to his questions, the more come up. Amazingly, the petty things mean much to him at this time, how he wants to be normal, not this transceiver of the everything. Then, ocuring to him, the answer. How everything is connected yet seperate. By experiencing the petty others' actions, reactions, emotions, doings, [scribble] and thoughts, he gets a mental picture of what, in his mind, is a cycle. Existence is a great hall, life is one of the [scribble] rooms, death is passing thru the doors, & the ever-existant compulsion of everything is the curiosity to keep moving down the hall, thru the doors, exploring rooms, down this never-ending hall. Questions make answers, answers conceive questions, and at long last he is content
The question of whether Jesus Christ is God has been a topic of debate among scholars and theologians for centuries. From a historical perspective, the concept of Jesus' divinity is rooted in the biblical account of his life, teachings, and resurrection. The New Testament portrays Jesus as the Son of God, with divine attributes and powers.
Exploring the Social and Cultural Context
From a social and cultural perspective, the notion of Jesus' divinity has had a profound impact on Western civilization. The idea that Jesus is God has shaped the development of Christianity, influencing art, literature, and philosophy. For example, the works of theologians such as Thomas Aquinas and John Calvin have been instrumental in shaping Christian doctrine and practice. Furthermore, the concept of Jesus' divinity has been used to justify social and political movements, such as the Crusades and the Reformation.
Psychological and Educational Perspectives
From a psychological perspective, the belief in Jesus' divinity can have a profound impact on an individual's worldview and sense of identity. It can provide a sense of purpose and meaning, as well as a framework for understanding the nature of God and humanity. In an educational context, the study of Jesus' divinity can provide a rich and nuanced understanding of Christian theology and history. By examining the biblical account of Jesus' life and teachings, students can gain a deeper appreciation for the complexities of Christian doctrine and practice.
Conclusion
In conclusion, the question of whether Jesus Christ is God is a complex and multifaceted issue that can be explored from a variety of perspectives. By examining the historical, social, cultural, psychological, and educational contexts, we can gain a deeper understanding of the significance and implications of this concept. Ultimately, the belief in Jesus' divinity remains a central tenet of Christian theology, continuing to shape the lives and beliefs of millions of people around the world.
