Newton on God

 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.

Dezső Kosztolányi: Would You Like To Play?

 Dezső Kosztolányi: Would You Like To Play?

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?

Translator: Kabdebó Tamás

Kosztolányi Dezső: Akarsz-e játszani?

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?

Ki11er Found D3ad In Storage Space

 

The dark ages

 

Meditation on things

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?

Chivalry

 

Hippocratic Oath

 ὄμνυμι Ἀπόλλωνα ἰητρὸν καὶ Ἀσκληπιὸν καὶ Ὑγείαν καὶ Πανάκειαν καὶ θεοὺς πάντας τε καὶ πάσας, ἵστορας ποιεύμενος, ἐπιτελέα ποιήσειν κατὰ δύναμιν καὶ κρίσιν ἐμὴν ὅρκον τόνδε καὶ συγγραφὴν τήνδε:

ἡγήσεσθαι μὲν τὸν διδάξαντά με τὴν τέχνην ταύτην ἴσα γενέτῃσιν ἐμοῖς, καὶ βίου κοινώσεσθαι, καὶ χρεῶν χρηΐζοντι μετάδοσιν ποιήσεσθαι, καὶ γένος τὸ ἐξ αὐτοῦ ἀδελφοῖς ἴσον ἐπικρινεῖν ἄρρεσι, καὶ διδάξειν τὴν τέχνην ταύτην, ἢν χρηΐζωσι μανθάνειν, ἄνευ μισθοῦ καὶ συγγραφῆς, παραγγελίης τε καὶ ἀκροήσιος καὶ τῆς λοίπης ἁπάσης μαθήσιος μετάδοσιν ποιήσεσθαι υἱοῖς τε ἐμοῖς καὶ τοῖς τοῦ ἐμὲ διδάξαντος, καὶ μαθητῇσι συγγεγραμμένοις τε καὶ ὡρκισμένοις νόμῳ ἰητρικῷ, ἄλλῳ δὲ οὐδενί.

διαιτήμασί τε χρήσομαι ἐπ᾽ ὠφελείῃ καμνόντων κατὰ δύναμιν καὶ κρίσιν ἐμήν, ἐπὶ δηλήσει δὲ καὶ ἀδικίῃ εἴρξειν.

οὐ δώσω δὲ οὐδὲ φάρμακον οὐδενὶ αἰτηθεὶς θανάσιμον, οὐδὲ ὑφηγήσομαι συμβουλίην τοιήνδε: ὁμοίως δὲ οὐδὲ γυναικὶ πεσσὸν φθόριον δώσω.

ἁγνῶς δὲ καὶ ὁσίως διατηρήσω βίον τὸν ἐμὸν καὶ τέχνην τὴν ἐμήν.

οὐ τεμέω δὲ οὐδὲ μὴν λιθιῶντας, ἐκχωρήσω δὲ ἐργάτῃσιν ἀνδράσι πρήξιος τῆσδε.

ἐς οἰκίας δὲ ὁκόσας ἂν ἐσίω, ἐσελεύσομαι ἐπ᾽ ὠφελείῃ καμνόντων, ἐκτὸς ἐὼν πάσης ἀδικίης ἑκουσίης καὶ φθορίης, τῆς τε ἄλλης καὶ ἀφροδισίων ἔργων ἐπί τε γυναικείων σωμάτων καὶ ἀνδρῴων, ἐλευθέρων τε καὶ δούλων.

ἃ δ᾽ ἂν ἐνθεραπείῃ ἴδω ἢ ἀκούσω, ἢ καὶ ἄνευ θεραπείης κατὰ βίον ἀνθρώπων, ἃ μὴ χρή ποτε ἐκλαλεῖσθαι ἔξω, σιγήσομαι, ἄρρητα ἡγεύμενος εἶναι τὰ τοιαῦτα.

ὅρκον μὲν οὖν μοι τόνδε ἐπιτελέα ποιέοντι, καὶ μὴ συγχέοντι, εἴη ἐπαύρασθαι καὶ βίου καὶ τέχνης δοξαζομένῳ παρὰ πᾶσιν ἀνθρώποις ἐς τὸν αἰεὶ χρόνον: παραβαίνοντι δὲ καὶ ἐπιορκέοντι, τἀναντία τούτων.^[3]

Translation:

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]

—Translation by W.H.S. Jones

 

Vladimir Nabokov
My friend, I`m really just sorry...

My friend, I'm really just sorry
about who, in secret blindness,
passing all length of the green alley,
just can not notice on leaves
the striking network of the streaks
and points of the tubercles
or even the serrated tracks
from saws of the blue-horned slugs.

METAPHYSICS by Herford, Oliver,

 METAPHYSICS.

Why and Wherefore set one day

To hunt for a wild Negation.

 They agreed to meet at a cool retreat

On the Point of Interrogation.

But the night was dark and they missed their mark,

 And, driven well-nigh to distraction.

 They lost their ways in a murky maze 

Of utter abstruse abstraction.

Then they took a boat and were soon afloat

On a sea of Speculation, 

But the sea grew rough, and their boat, though tough,

Was split into an Equation.

As they floundered about in the waves of doubt

Rose a fearful Hypothesis, 

Who gibbered with glee as they sank in the sea,

As tliey floundered about in the waves of doubt

Rose a fearful Hypothesis,

Who gibbered with glee as they sank in the sea,

And the last they saw was this:

On a rock-bound reef of Unbelief

There sat the wild Negation ;

Then they sank once more and were washed ashore x

At the Point of Interrogation

And the last they saw was this:

On a rock-bound reef of Unbelief

There sat the wild Negation ; 

Then they sank once more and were washed ashore

At the Point of Interrogation

Was split into an Equation.

Algebraic poem

 

Nabokov