don't we know anything about love?

isn't there anybody who knows anything about caring about others? is there nobody who cares about anybody other than themselves? science is not everything. reason is not everything. politics is not everything. forget about who said what, when, where, and why. purge it all out of your soul. reach deep into your own soul. ask your own soul, whether or not, you are as hot as what you like to think that you are. do not stop when you have an answer that you like. realize that in many ways, we all hurt others. realize that people just want to be allowed to cry. let the wounded cry. do not stop them. we hurt others. we make them cry without end. cry for the horror of who you really are. cry for your inner darkness. cry out, and do not ever stop crying. trump is only for its time. whatever those foreign countries do is merely what they do. God is the God of one and all. the God of the USA also made Ukrainians. wake up, and cry for who you really are. you hate to hate. you worship your own greed. cry for that horror. only then can you walk in the joy of the Lord!

pro-verbs

i guess that if a pronoun is a word that replaces a noun, then a proverb would replace a verb. why doesn't english have these, or does it?
from wikipedia.org

In grammar, a pro-verb is a word or phrase that stands in place of a verb (for example, in order that the verb not need to be repeated). It does for a verb what the more widely known pronoun does for a noun. It, along with pronouns and some other word classes, form the general group of word classes pro-forms. It is a type of anaphora. This term is always hyphenated, to distinguish it from the unrelated term proverb.

In English[edit]

English does not have dedicated pro-verbs; however, a bare infinitive can generally be implied rather than expressed, such that the verbs that take bare infinitives (including most of the auxiliary verbs) can be said to double as pro-verbs. Additionally, have and be can double as pro-verbs for perfect, progressive, and passive constructions (by eliding the participle). Finally, the dummy auxiliary verb do can be used when there is no other auxiliary verb, except if the main verb is be. The following are some examples of these kinds of pro-verb:

• Who can tell? —No-one can [tell].
• Why can't he do it? —He can [do it], he just won't [do it].
• I like pie, as does he [like pie].
• Why did you break the jar? —He made me [break the jar].
• Can you go to the park? No, I cannot [go to the park].

Note that, when there are multiple auxiliary verbs, some of these may be elided as well. For example, in reply to "Who's been leaving the milk out of the refrigerator?", any of "You've been doing it", "You have been", or "You have" would have the same meaning.

Since a to-infinitive is just the particle to plus a bare infinitive, and a bare infinitive can be elided, the particle to doubles as a pro-verb for a to-infinitive:

• Clean your room! —I don't want to [clean my room].
• He refused to clean his room when I told him to [clean his room].

Finally, even in dialects where bare infinitives and participles can be elided, there does exist the pro-verb do so: "He asked me to leave, so I did so". This pro-verb, unlike the above-described pro-verbs, can be used in any grammatical context; however, in contexts where another pro-verb could be used, it can be overly formal. For example, in "I want to get an 'A', but to do so, I need to get a perfect score on the next test," there is no other pro-verb that could be used; whereas in "I want to get an 'A', but I can't do so," the do so could simply be elided, and doing so would make the sentence sound less formal.

εἰκὼν ἀοράτου θεοῦ horus!

ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,

As the God of the Horus, the firstborn of all creation,

also of a god

why bad thing happen Job 40:1-14

The Lord said to Job:

2 “Will the one who contends with the Almighty correct him?
    Let him who accuses God answer him!”

3 Then Job answered the Lord:

4 “I am unworthy—how can I reply to you?
    I put my hand over my mouth.
5 I spoke once, but I have no answer—
    twice, but I will say no more.”

6 Then the Lord spoke to Job out of the storm:

7 “Brace yourself like a man;
    I will question you,
    and you shall answer me.

8 “Would you discredit my justice?
    Would you condemn me to justify yourself?
9 Do you have an arm like God’s,
    and can your voice thunder like his?
10 Then adorn yourself with glory and splendor,
    and clothe yourself in honor and majesty.
11 Unleash the fury of your wrath,
    look at all who are proud and bring them low,
12 look at all who are proud and humble them,
    crush the wicked where they stand.
13 Bury them all in the dust together;
    shroud their faces in the grave.
14 Then I myself will admit to you
    that your own right hand can save you.

calculus

monadology

These the mere romanticist must eschew, if he do not wish to offend or to disgust. from premature burial by poe

THERE are certain themes of which the interest is all-absorbing, but which are too entirely horrible for the purposes of legitimate fiction. These the mere romanticist must eschew, if he do not wish to offend or to disgust. They are with propriety handled only when the severity and majesty of Truth sanctify and sustain them. We thrill, for example, with the most intense of "pleasurable pain" over the accounts of the Passage of the Beresina, of the Earthquake at Lisbon, of the Plague at London, of the Massacre of St. Bartholomew, or of the stifling of the hundred and twenty-three prisoners in the Black Hole at Calcutta. But in these accounts it is the fact -- it is the reality -- it is the history which excites. As inventions, we should regard them with simple abhorrence.

I have mentioned some few of the more prominent and august calamities on record; but in these it is the extent, not less than the character of the calamity, which so vividly impresses the fancy. I need not remind the reader that, from the long and weird catalogue of human miseries, I might have selected many individual instances more replete with essential suffering than any of these vast generalities of disaster. The true wretchedness, indeed -- the ultimate woe -- is particular, not diffuse. That the ghastly extremes of agony are endured by man the unit, and never by man the mass -- for this let us thank a merciful God!

"mesh with no limits" copied from facebook

Kregg Miller Antoine Bret , "mesh with no limits" implies to me an infinite space or an infinite mesh so I'd have no problem understanding that the matter within a universe simply 'drifts' apart into an infinite 'mesh' or 'space'. I have a problem only when the 'space' is thought to be finite or temporal from a 'big bang' creation.

Is 'space' or the 'mesh' thought to be infinite?

Habakkuk's lament Habakkuk 1

Habakkuk 1 New International Version (NIV)

1 The prophecy that Habakkuk the prophet received.

Habakkuk’s Complaint

2 How long, Lord, must I call for help,
    but you do not listen?
Or cry out to you, “Violence!”
    but you do not save?
3 Why do you make me look at injustice?
    Why do you tolerate wrongdoing?
Destruction and violence are before me;
    there is strife, and conflict abounds.
4 Therefore the law is paralyzed,
    and justice never prevails.
The wicked hem in the righteous,
    so that justice is perverted.

The Lord’s Answer

5 “Look at the nations and watch—
    and be utterly amazed.
For I am going to do something in your days
    that you would not believe,
    even if you were told.
6 I am raising up the Babylonians,[a]
    that ruthless and impetuous people,
who sweep across the whole earth
    to seize dwellings not their own.
7 They are a feared and dreaded people;
    they are a law to themselves
    and promote their own honor.
8 Their horses are swifter than leopards,
    fiercer than wolves at dusk.
Their cavalry gallops headlong;
    their horsemen come from afar.
They fly like an eagle swooping to devour;
9     they all come intent on violence.
Their hordes[b] advance like a desert wind
    and gather prisoners like sand.
10 They mock kings
    and scoff at rulers.
They laugh at all fortified cities;
    by building earthen ramps they capture them.
11 Then they sweep past like the wind and go on—
    guilty people, whose own strength is their god.”

Habakkuk’s Second Complaint

12 Lord, are you not from everlasting?
    My God, my Holy One, you[c] will never die.
You, Lord, have appointed them to execute judgment;
    you, my Rock, have ordained them to punish.
13 Your eyes are too pure to look on evil;
    you cannot tolerate wrongdoing.
Why then do you tolerate the treacherous?
    Why are you silent while the wicked
    swallow up those more righteous than themselves?
14 You have made people like the fish in the sea,
    like the sea creatures that have no ruler.
15 The wicked foe pulls all of them up with hooks,
    he catches them in his net,
he gathers them up in his dragnet;
    and so he rejoices and is glad.
16 Therefore he sacrifices to his net
    and burns incense to his dragnet,
for by his net he lives in luxury
    and enjoys the choicest food.
17 Is he to keep on emptying his net,
    destroying nations without mercy?

ghostic

problems with stoicism