You claim that the evidentiary miracle is present and available, namely, the Koran. You say: 'Whoever denies it, let him produce a similar one.' Indeed, we shall produce a thousand similar, from the works of rhetoricians, eloquent speakers and valiant poets, which are more appropriately phrased and state the issues more succinctly. They convey the meaning better and their rhymed prose is in better meter. ? By God what you say astonishes us! You are talking about a work which recounts ancient myths, and which at the same time is full of contradictions and does not contain any useful information or explanation. Then you say: 'Produce something like it'?

The mind has a definite way of clothing one's thoughts in appropriate physical equivalents. Think in terms of poverty and you will live in poverty. Think in terms of opulence and you will attract opulence. Through the eternal law of harmonious attraction, one's thoughts always clothe themselves in material things appropriate unto their nature.

Beirut is the Elizabeth Taylor of cities: insane, beautiful, falling apart, aging, and forever drama laden.She'll also marry any infatuated suitor who promises to make her life more comfortable, no matter how inappropriate he is.

I could watch him do this until morning - never asking questions and never interrupting his work. I worship quietly - his intense focus and attention to detail and then, out of no where, I realize the inconvenient, inappropriate truth: 'I love this man? and it has swallowed me.

Quando gli ematomi si fossero riassorbiti e l'artigliata di Freya si fosse trasformata in cicatrice, Ofelia avrebbe rivisto il viso che conosceva. Lo sguardo per?, non sarebbe pi? stato come prima. A forza di vedere illusioni aveva perso le proprie, e andava bene cos?. Quando le illusioni spariscono rimane solo la verit?.

If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music do not flourish.

She was never going to seek gainful employment again, that was for certain. She'd remain outside the public sector. She'd be an anarchist, she'd travel with jaguars. She was going to train herself to be totally irrational. She'd fall in love with a totally inappropriate person. She'd really work on it, but abandon would be involved as well. She'd have different names, a.k.a. Snake, a.k.a. Snow - no that was juvenile. She wanted to be extraordinary, to possess a savage glitter.

The wise tune into themselves, understand what they feel, and take appropriate risks.

All the Navel therefore and conjunctive part we can suppose in Adam, was his dependency on his Maker, and the connexion he must needs have unto heaven, who was the Sonne of God. For holding no dependence on any preceding efficient but God; in the act of his production there may be conceived some connexion, and Adam to have been in a moment all Navel with his Maker. And although from his carnality and corporal existence, the conjunction seemeth no nearer than of causality and effect; yet in his immortall and diviner part he seemed to hold a nearer coherence, and an umbilicality even with God himself. And so indeed although the propriety of this part be found but in some animals, and many species there are which have no Navell at all; yet is there one link and common connexion, one general ligament, and necessary obligation of all whatever unto God. Whereby although they act themselves at distance, and seem to be at loose; yet doe they hold a continuity with their Maker. Which catenation or conserving union when ever his pleasure shall divide, let goe, or separate, they shall fall from their existence, essence, and operations; in brief, they must retire unto their primitive nothing, and shrink into that Chaos again.

But, as I understand it, your God is a universal God; He is God on all suns and all planets. Surely, then, He must have universal form? Would it not be a staggering vanity to imagine that He can manifest Himself only in the form that is appropriate to this particular, not very important planet?

One thing we should not forget: if we don't guard against those trying to sell justifications for letting the gory constructions of their criminal instincts run wild and concoct pretexts for their malicious acts, we might miss out on the moments they are stealing the appropriate junctures, impersonate a God and usurp the spirit of religious beliefs. ("No longer in the middle?")

la propri?t?, c'est le vol!

For the same reason there is nowhere to begin to trace the sheaf or the graphics of differance. For what is put into question is precisely the quest for a rightful beginning, an absolute point of departure, a principal responsibility. The problematic of writing is opened by putting into question the value of the arkhe. What I will propose here will not be elaborated simply as a philosophical discourse, operating according to principles, postulates, axioms, or definitions, and proceeding along the discursive lines of a linear order of reasons. In the delineation of differance everything is strategic and adventurous. Strategic because no transcendent truth present outside the field of writing can govern theologically the totality of the field. Adventurous because this strategy is a not simple strategy in the sense that strategy orients tactics according to a final goal, a telos or theme of domination, a mastery and ultimate reappropriation of the development of the field. Finally, a strategy without finality, what might be called blind tactics, or empirical wandering if the value of empiricism did not itself acquire its entire meaning in opposition to philosophical responsibility. If there is a certain wandering in the tracing of differance, it no more follows the lines of philosophical-logical discourse than that of its symmetrical and integral inverse, empirical-logical discourse. The concept of play keeps itself beyond this opposition, announcing, on the eve of philosophy and beyond it, the unity of chance and necessity in calculations without end.

It must not be forgotten that reason too needs to be sustained in all its searching by trusting dialogue and sincere friendship. A climate of suspicion and distrust, which can beset speculative research, ignores the teaching of the ancient philosophers who proposed friendship as one of the most appropriate contexts for sound philosophical enquiry.

What is humor?' one of their professors had posed, and he had answered, ''nondangerous, unexpectedly inappropriate juxtaposition.

The real enemy" is the totality of physical and mental constraints by which capital, or class society, or statism, or the society of the spectacle expropriates everyday life, the time of our lives. The real enemy is not an object apart from life. It is the organization of life by powers detached from it and turned against it. The apparatus, not its personnel, is the real enemy. But it is by and through the apparatchiks and everyone else participating in the system that domination and deception are made manifest. The totality is the organization of all against each and each against all. It includes all the policemen, all the social workers, all the office workers, all the nuns, all the op-ed columnists, all the drug kingpins from Medellin to Upjohn, all the syndicalists and all the situationists.

What great philosophers do for us is not to hand out such an all-purpose system. It is to light up and clarify some special aspect of life, to supply conceptual tools which will do a certain necessary kind of work. Wide though that area of work may be, it is never the whole, and all ideas lose their proper power when they are used out of their appropriate context. That is why one great philosopher does not necessarily displace another, why there is room for all of them and a great many more whom we do not have yet.

The stone that was rolled before Christ's tomb might appropriately be called the philosopher's stone because its removal gave not only the pharisees but, now for 1800 years, the philosophers so much to think about.

She filed the image away as an excellent and insulting question to ask the earl at an utterly inappropriate future moment.

I comma square bracket recruit's name square bracket comma do solemnly swear by square bracket recruit's deity of choice square bracket to uphold the Laws and Ordinances of the City of Ankh-Morpork comma serve the public tru?t comma and defend the ?ubjects of his ?troke her bracket delete whichever is inappropriate bracket Maje?ty bracket name of reigning monarch bracket without fear comma favour comma or thought of per?onal ?afety semi-colon to pur?ue evildoers and protect the innocent comma comma laying down my life if nece?sary in the cau?e of said duty comma so help me bracket afore?aid deity bracket full stop Gods Save the King stroke Queen bracket delete whichever is inappropriate bracket full stop.

Charlie whistled "Amazing Grace" as he drove. It was all I could do not to whip my head around and snap, Are you kidding me? Couldn't he pick something more appropriate, like "Shout at the Devil" or "Don't fear the Reaper"? Some people had no sense of the proper music for a kidnapping.

Life never gives us what we want at the moment that we consider appropriate. Adventures do occur, but not punctually.

It is a small world. You do not have to live in it particularly long to learn that for yourself. There is a theory that, in the whole world, there are only five hundred real people (the cast, as it were; all the rest of the people in the world, the theory suggests, are extras) and what is more, they all know each other. And it's true, or true as far as it goes. In reality the world is made of thousands upon thousands of groups of about five hundred people, all of whom will spend their lives bumping into each other, trying to avoid each other, and discovering each other in the same unlikely teashop in Vancouver. There is an unavoidability to this process. It's not even coincidence. It's just the way the world works, with no regard for individuals or for propriety.

Pulvis et umbra sumus. It's a line from Horace. 'We are dust and shadows'. Appropriate, don't you think?" Will said. "It's not a long life, killing demons; one tends to die young, and then they burn your body - dust to dust, in the literal sense. And then we vanish into the shadows of history, nary a mark on the page of a mundane book to remind the world that once we existed at all.