Pride

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 129 of 174 · 20 per page

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  3. magnify, a. man Jb 7"; b. God ץ‎ 34! 69°. Pu. Pe. pl. mda brought up 144%. Hiph. Pf הנדיל‎ y 41” +,ete.; Impf. הידיל‎ 427 Dn8”, etc. ; Inf. הניל‎ 1Ch22°Am8>; Pz. DID גנ מֶנְליל == ) "פנש‎ || 5 ("קק‎ ple מנִדּילִים‎ 35";—1. make great, e.g. shekel Am 8% pile for fire Ez 24°, joy Is 9°, counsel Is 28”, wisdom Ee 1", works Ee 2*. house of Yahweh 1 Ch 22°; the heel w 41” either lifted high (Ges), or (ef. De Now) gave me insidiously a great fall; cf. ג' פיך‎ Ob" i.e. utter proud words רחב .צ)‎ Hiph.) 2. mag- nify, salvation y 18", merey Gn 19” (J), teaching Is 42”', the word of Yahweh y 138°. 3. do great things הדיל לעשות‎ a. in a good sense, of God y 1267" 10 2", also pregn. without Inf.1 S127. b. in bad sense, of ‘the northern one’ Jo2™, also pregn. without Inf. La 1° Zp 2%" Dnig43 על ור‎ of enemies / 35” 355" Jb19° 16 48% ; Ez 35% of speaking בַּפִיכֶם‎ dy 5 c. also, with Inf. implied, wept greatly 15 20%. Hithp. Pf. ‘APN Ez 38" 1 will magnify myself, shew myself greatand powerful (of God); Impf, 7730, with על‎ in a bad sense, magnify oneself against Is 10° Dn 11%; 27a) Dn ."זז‎ Est 3' 5" 10%.‏ וד toa pt.m. or adj.verbal. becoming great, growing up, Gu 26" (J) 1S 2” (ef. Dr) 2Chr7™; also great, pl. estr. wa 13 Ez 16” great of flesh. . tos n.m. greatness—Dt 32°+5t.; sf. ma Dt 57+ 5 t.; DR ץצ‎ 150"';—1. greatness, magnitude, tree Ez 31‘, arm of God 79", mercy of God Nu 14”. 2. magnificence, a. king Ez 317"; b. God Diag mrss W150. 3. ina bad sense, mab ּדָל‎ = pride, insolence of heart Is 9° 10”. toda n.[m.|pl. twisted threads (NH "13, Bab. ‘gidlu, cord on which onions were strung, a string of onions, Zehnpfund*®4S**"; Aram. בם-צבי [ ְּדִילָא‎ thread, cord, rope, also plaited locks, 110 id.)—1. tassels Dt 22" on border of garment ) || צִיצָת‎ Nu 15°). 2. Jestoons, on capitals of columns 1 K 7”. גדל‎ adj. great—1Gn 4"+ 279%; Par Dt 2684 22 t.; estr. bina Ez 18% ל‎ Bx re" Je, 4% on Prro”, “73 vy 145° Na 1°; sf. pois 16 69+ 2 %; pl. ּדולים‎ Ex 74+ Er t., pot Gn 12" + 22 t.: estr. ar] 2 K 10°; sf. YT 2K 10" Jon 37; mina Na 3™; + nding Nu 22%+ 96 =; ִּלֶה‎ Gn 1 55+ 31 t.; pl. גּדולת‎ Neo” 12% nips, גדול

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  The present Editors consider themselves fortunate in thus having the oppor- tunity afforded by an evident demand. Arrangements have been made whereby the rights connected with * Robinson’s Gesenius’ are carried over to the present work, and exclusive authority to use the most recent German editions has been secured!. They have felt, however, that the task which they had undertaken could not be rightly discharged by merely adding new knowledge to the old, or by substituting more recent opinions for others grown obsolete, or by any other form of superficial revision. At an early stage of the work they reached the conviction that their first and perhaps chief duty was to make a fresh and, as far as possible, exhaustive study of the Old Testament materials, determine the actual uses of words by detailed examination of every passage, comparing, at the same time, their employment in the related languages, and thus fix their proper meanings in Hebrew. In the matter of etymologies they have endeavoured to carry out the method of sound philology, making it their aim to exclude arbitrary and fanciful con- jectures, and in cases of uncertainty to afford the student the means of judging of the materials on which a decision depends. They could not have been satisfied to pursue the course chosen by Professors Siegfried and Stade in excluding the etymological feature almost entirely from their lexicon. This method deprives the student of all knowledge as to the extra-Biblical history and relationship of his words, and of the stimulus to study the cognate lan- guages, and ‘lessens his opportunity of growing familiar with the modes of word-formation. It greatly simplifies, of course, the task of the lexicographer. The Editors acknowledge, at once, that their labours would have ended much sooner if they had not included the etymology of words, and they are sensible of the exposure to criticism at a thousand points which results from their undertaking to do so. They have cheerfully assumed this burden, and are ready to accept this criticism, from which they hope to learn much. Here, if anywhere, it is certain that results must, in many cases, long remain provisional. They have preferred to make what contribution they could to the final settlement of these difficult questions. For like reasons they have been unwilling to follow Buhl in excluding the explanation of the meaning of proper names, hazardous as such explanations often are.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  eyes and ears and didn’t help me. On the contrary, all I ever got were admonitions not to be so noisy. I was noisy only to keep myself from being miserable all the time. I was overconfident to keep from having to listen to the voice inside me. I’ve been putting on an act for the last year and a half, day in, day out. I’ve never complained or dropped my mask, nothing of the kind, and now. . . now the battle is over. I’ve won! I’m independent, in both body and mind. I don’t need a mother anymore, and I’ve emerged from the struggle a stronger person. Now that it’s over, now that I know the battle has been won, I want to go my own way, to follow the path that seems right to me. Don’t think of me as a fourteen-year-old, since all these troubles have made me older; I won’t regret my actions, I’ll behave the way I think I should! Gentle persuasion won’t keep me from going upstairs. You’ll either have to forbid it, or trust me through thick and thin. Whatever you do, just leave me alone! Yours, Anne M. Frank SATURDAY, MAY 6, 1944 Dearest Kitty, Last night before dinner I tucked the letter I’d written into Father’s pocket. According to Margot, he read it and was upset for the rest of the evening. (I was upstairs doing the dishes!) Poor Pim, I might have known what the effect of such an epistle would be. He’s so sensitive! I immediately told Peter not to ask any questions or say anything more. Pim’s said nothing else to me about the matter. Is he going to? Everything here is more or less back to normal. We can hardly believe what Jan, Mr. Kugler and Mr. Kleiman tell us about the prices and the people on the outside; half a pound of tea costs 350.00 guilders, half a pound of coffee 80.00 guilders, a pound of butter 35.00 guilders, one egg 1.45 guilders. People are paying 14.00 guilders an ounce for Bulgarian tobacco! Everyone’s trading on the black market; every errand boy has something to offer. The delivery boy from the bakery has supplied us with darning thread-90 cents for one measly skein-the

• From The Sexual Life of Catherine M. (2001)

  The body in piecesIf each of us drew our own body as if by dictation from our own internal perspective, we would produce a real gallery of monsters! I myself would be hydrocephalic and callipygian, and these two protuberances would be joined by an insubstantial mollusc-like arm (I have trouble making my breasts count for anything), and the whole thing would be planted on two posts which impede movement more than they facilitate it (I have had a complex about my legs for a long time). Perhaps it’s my cerebral nature which has led me to according priority to the organs of the head, the eyes and the mouth. There could even be a compensatory relationship between them. When I was very young people used to compliment me for my big eyes; people noticed them because they were dark brown. As I grew up my eyes became proportionately less important within my face and, as an adolescent, my wounded narcissism had to accept that no one made so much fuss about them any more. So I made my mouth, which I thought was rather fetching, a possible means of attraction. And I learned to open it wide, closing my eyes at the same time, at least in certain circumstances, while my backside came to represent the image I had of myself, its rotundity all the more accentuated by my pronounced waist. This backside which I extend ever further into the unknown regions of the outback (the name Australians give to the desert that lies behind them), which I will never see. Jacques once gave me a postcard of a sketch Picasso made for Les Demoiselles d’Avignon: a woman seen from behind, her torso the shape of an isosceles triangle, her buttocks curving dramatically above knuckles of ham. My portrait, said he. My arse, another side of who I am. Claude used to say I had a ‘so-so face, but what an arse!’ I like it when Jacques is on the job and he uses the word arse unspecifically to designate the whole lower part of my body which he is penetrating, and when he accompanies his declarations of love addressed to it with sharp slaps on my buttocks. I make a point of asking for this sort of attention. ‘Do for my arse’ is one of my most frequent requests. In response, he grabs my buttocks and shakes their malleable mass as if he were trying to whip up two mountains of cream. If he finishes off the job by inserting two fingers in a duck’s head formation and then opens the bill – i.e. parts the two fingers – in the narrow corridor which leads from the parting of the buttocks to the opening of the cunt, then I’m well ready to be shafted.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  I had little time for reflection over the next ten years. I ran a voter registration project in the 1992 election cycle, began a civil rights practice, and started teaching constitutional law at the University of Chicago. My wife and I bought a house, were blessed with two gorgeous, healthy, and mischievous daughters, and struggled to pay the bills. When a seat in the state legislature opened up in 1996, some friends persuaded me to run for the office, and I won. I had been warned, before taking office, that state politics lacks the glamour of its Washington counterpart; one labors largely in obscurity, mostly on topics that mean a great deal to some but that the average man or woman on the street can safely ignore (the regulation of mobile homes, say, or the tax consequences of farm equipment depreciation). Nonetheless, I found the work satisfying, mostly because the scale of state politics allows for concrete results—an expansion of health insurance for poor children, or a reform of laws that send innocent men to death row—within a meaningful time frame. And too, because within the capitol building of a big, industrial state, one sees every day the face of a nation in constant conversation: inner-city mothers and corn and bean farmers, immigrant day laborers alongside suburban investment bankers—all jostling to be heard, all ready to tell their stories. A few months ago, I won the Democratic nomination for a seat as the U.S. senator from Illinois. It was a difficult race, in a crowded field of well-funded, skilled, and prominent candidates; without organizational backing or personal wealth, a black man with a funny name, I was considered a long shot. And so, when I won a majority of the votes in the Democratic primary, winning in white areas as well as black, in the suburbs as well as Chicago, the reaction that followed echoed the response to my election to the Law Review. Mainstream commentators expressed surprise and genuine hope that my victory signaled a broader change in our racial politics. Within the black community, there was a sense of pride regarding my accomplishment, a pride mingled with frustration that fifty years after Brown v. Board of Education and forty years after the passage of the Voting Rights Act, we should still be celebrating the possibility (and only the possibility, for I have a tough general election coming up) that I might be the sole African American—and only the third since Reconstruction—to serve in the Senate. My family, friends, and I were mildly bewildered by the attention, and constantly aware of the gulf between the hard sheen of media reports and the messy, mundane realities of life as it is truly lived.

• From Tipping the Velvet (1998)

  We want to see working women’s babies thriving - and workhouses pulled to the ground, ‘cause no one needs ’em!’ There were cheers at that, and he raised his hands. ‘You are cheering now,’ he said; ‘it is rather easy to cheer, perhaps, when the weather is so gay. But you must do more than cheer. You must act. Those of you that work - men and women alike - join unions! Those of you that have votes - use ’em! Use ‘em to put your own people into parliament. And campaign for your womenfolk - for your sisters and daughters and wives - that they might have votes of their own, to help you!’ ‘Go home tonight,’ I went on, moving forward again, ‘and ask yourselves the question that Mr Banner has asked you today: Why Socialism? And you will find yourselves obliged to answer it as we have. “Because Britain’s people,” you will say, “have laboured under the capitalist and the landlord system and grown only poorer and sicker and more miserable and afraid. Because it is not by charity and paltry reforms that we shall improve conditions for the weakest classes - not by taxes, not by electing one capitalist government over another, not even by abolishing the House of Lords! - but by turning over the land, and industry, to the people who work it. Because socialism is the only system for a fair society: a society in which the good things of the world are shared, not amongst the idlers of the world, but amongst the workers ” - amongst yourselves: you, who have made the rich man rich, and been kept, for your labours, only ill and half-starved!’ There was a second’s silence, then a burst of thunderous applause. I looked at Ralph - his cheeks were red, now, and his lashes wet with tears - then seized his hand, and raised it. And then, as the cheers at last died down, I looked at Florence, who had moved to join Annie and Cyril, and was watching me with her fingers at her lips. Behind us, the chairman approached to shake our hands; and when this was done we made our way off the platform, and were surrounded at once by smiles and congratulations and more applause. ‘What a triumph!’ Annie called, stepping forward to greet us first. ‘Ralph, you were magnificent!’ Ralph blushed. ‘It was all Nancy’s doing,’ he said self-consciously. Annie smirked, and turned to me. ‘Bravo!’ she said. ‘What a performance! If I had had a flower, I would have thrown it!’ She could not say any more, however, for behind her had come an elderly lady, who now pushed forward to catch my eye.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  After all, I don’t want to be with someone who doesn’t want to be with me.” “So you’re saying you would get through it?” “I guess I would.” This was a big ask: not only was I inviting her to stop the behavior that she found so (temporarily) self-soothing, I was also prompting her support network to engage with her in a whole new way. I wasn’t doing this to be malicious. I wanted her to see that she was much more capable than she realized. I needed her to know that she could handle pain and uncertainty—both of which are inevitable in life. Even though she didn’t believe me at first, I wanted her to hold that she could be okay, even if she didn’t have her lifeguard buoying her up. Something powerful happened after this interaction. Casey decided to start swimming on her own. Before long, she began doing her own makeup, picking out her own clothes, and making her own meals—all without the input of the people around her. This may seem trivial to someone who doesn’t struggle with this particular evolution of anxiety, but it was a big deal for her. She wasn’t calling friends and family multiple times a day, asking for their input. It wasn’t just the daily changes, either. After assessing her own values and interests, she chose to pursue obstetrics and gynecology, instead of relying on what her mom recommended from afar. As she came into her own, it didn’t mean that she wasn’t welcoming of support. It’s just that she wasn’t relying on it to function. She told me that her relationships started to improve because the dynamic was shifting. It was less about asking for help and more about simply being together. There was no longer the inequality of the “helper” and the “helped.” Whether it was with her boyfriend, her mom, or her roommates, Casey was showing up on the same level, rather than begging on her knees for what she should do with her day (or low-key, her life). She was standing on her own two feet. The next problem, though, was that Casey didn’t like her feet. Or her stomach. Or her face. Or anything about how she looked, really. WE ARE GENERATION ANXIETY BECAUSE WE ARE GENERATION APPEARANCE It’s not by happenstance that Casey was struggling with how she looked. She had been primed to feel insecure. Especially regarding how she physically looked, she had internalized at a young age, as many of us do, that her worth was connected to how others viewed her. Perhaps you can resonate with this as well.

• From Tipping the Velvet (1998)

  The card I sent her was a favourite of mine, a picture of Kitty and me in Oxford bags and boaters, in which Kitty stood with her hands in her pockets and I leaned with my arm through hers, a cigarette between my fingers. I signed it ‘To Ada, from one “King” to another’; and it was very odd to think that it would be pinned to a wall, or put in a frame, so that unknown girl might gaze at it while she fastened her frock or lay dreaming.Then there were other requests, for odder things. Would I send a collar-stud, a button from my suit, a curl of hair? Would I, on Thursday night - or Friday night - wear a scarlet necktie - or a green neck-tie, or a yellow rose in my lapel; would I make a special sign, or dance a special step? - for then the writer would see, and know that I had received her note.‘Throw them away,’ Kitty would say when I showed her these letters. ‘They’re cracked, those girls, and you mustn’t encourage them.’ But I knew that the girls were not cracked, as she said; they were only as I had been, a year before - but braver or more reckless. That, in itself, impressed me; what astonished and thrilled me now was the thought that girls might look at me at all - the thought that in every darkened hall there might be one or two female hearts that beat exclusively for me, one or two pairs of eyes that lingered, perhaps immodestly, over my face and figure and suit. Did they know why they looked? Did they know what they looked for? Above all, when they saw me stride across the stage in trousers, singing of girls whose eyes I had sent winking, whose hearts I had broken, what did they see? Did they see that - something - that I saw in them?‘They had better not!’ said Kitty, when I put my idea to her; and though she laughed as she said it, the laughter was a little strained. She didn’t like to talk about such things.She didn’t like it, either, when one night in the change-room of a theatre we met a pair of women - a comic singer and her dresser - who, I thought, were rather like ourselves. The singer was flashy, and had a frock with spangles on it that must be fastened very tightly over her stays.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  I know you don’t believe it—but most of the time, you can. And that’s why knowing what your values are is everything. If you are clear on what you care about, you’re going to be able to endure the pain of change because you know it is moving you toward the life that you aspire to have. When you’re clear on what’s core for you, the pain isn’t just bearable; it may even be worth it. Let’s put this into context. Let’s say you value intimacy, connection, and passion and you’re in a relationship that looks great on paper but is missing all three of those core values. Though it’s going to hurt like heck when you end that relationship because your values aren’t being met, those same values will ground you when you’re crying in your car, wondering how you’ll ever get over the heartbreak. Though it will still suck, you’ll feel proud of yourself for choosing your values over convenience or reputation. If you value creativity, independence, and leadership, you’re going to be able to endure that tough conversation with your boss to tell them that this job isn’t working for you anymore. If you value humor, risk-taking, and fun but you have a strong case of social anxiety, you’ll be that much more inclined to get on the stage for your stand-up routine because you know what matters the most to you. Values can be our compass that helps us know what to do when we’ve got a tough decision to make. Whether you are indecisive (which is one of the hallmarks of anxiety), tend to make decisions to appease others (hello, people pleasers!), or make decisions out of haste because the anticipation is too much for you, your values can recenter you. When you’ve got a choice to make about starting a new job, moving to a different city, or, yes, even getting a pet, ask yourself honestly, “How do my values align or not align with this decision that I’m considering?” If your values are absent from the option you’re planning to choose, that gives you some helpful data that anxiety may be inserting itself in the narrative as a “value.” Now, some of you may be thinking, “But what about when my values conflict?! What about when I value challenge but I also value safety and comfort? What if I value dependability but I also seek spontaneity? What if I’m considering taking on a new promotion but I also want to protect my mental health and self-care? What if I want to start a family but I’m just getting started with this next step in my career?” I’ve got two things for you here. One, implement the 10/10/10 rule. Ask yourself: “If I were to make my decision in this way, how would I feel about it ten minutes from now? How about ten months from now? What about ten years from now?”

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Tana n.f. end, destruction (for ,בה‎ perh. on account of difference of meaning, perh. fr. analogy of nbs with like sense; cf. Di)— AWS) nna Is 5° and I will make it (the vineyard) a destruction, a waste, or (Che) make an end of it. HWB oe): pride, Pr 8”.‏ .11.4 גּאַהז T mma n.f.majesty, pride (cf. Syr. 1 In) —Jb 417+ 6t.; estr. MINA Pr29%+ 2%.; sf. DIN3 Ts 13°+ 8 t.;—1. rising up, swelling of the sea 46% 2. majesty, of Israel Dt 33%, Moab Is 16°—Je 48”, scales of crocodile Jb 41’, of God Dt 337° ץש‎ 6% 3. pride, haughtiness vy "סז‎ 31194 36” 73° Pr 143 29% 5 9° 13"! 25M; עליזי‎ באותי‎ my proudly exulting ones Is 13° cf. Zp 3". TPA n.m.*°*° exaltation—Jb 40+ 5t.; estr. fi82 Ly 26% + 31 t.; sf. 7283 ete. Ex 157 +9 t.; pl. 85 גָּאוכִיף‎ Ez 16% ;--- 1. exaltation, 7 a excellence, a. of Hees their wealth, power, magnificence of buildings, e.g. Egypt Ez 32”, Chaldeans Is 13%" 14", Philis- tines Zc 9°, Assyria Ze to", Jacob py 47° Am גאות 6% 87 Na 2% Israel Ho 5° 7" (prob. appellation of %), Na 2’, Judah Je 13°, Jerusalem v? Ez 16% TRY JIN) pride of her strength Ez 30°" 33°; ory גאון‎ Ez 7 (but @ Ew Hi Co rd. ory); גאון עזכם‎ Ly 26% Ez 24”; the fruit of land of Judah will become לגאון ולתפארת‎ majestic and beautiful Is 42; גאון כל צבי‎ the majesty of all the splendour (of Tyre) Is 23°; Zion 1s to become באון עולם‎ an everlasting excellency 460. b. of God Ex 15’ Is 24™ Mi 53; הר‎ גָּאנו‎ Ts 220921, Going Dipa יְרְעֶם‎ Jb 374; 82 Tp maa) גְּאוּן‎ Th 40. גאון הירדן .ס‎ majesty of the Jordan, referring to the green and shady banks, clothed with willows, tamarisks, and cane, in which the lions made their covert Je 49” 50% Ze 11% and therefore dangerous Je 12* (Ew thinks of the swelling of its agitated waters) ; בְאון ּלֶיךּ‎ majesty of thy waves Jb 38". 2. pride (bad sense) Jb 35” ש‎ 59% Pr 8% 16% Ez 7” 16" Zp 2°; of Moab Is 16°*=Je 48”. / NANA n.f. majesty, / 93 + 7 >;--1- lift- ing up }@Y גאות‎ column of smoke 1" ; O27 גּאוּת‎ swelling of the sea 89". 2. majesty of God 93! 1826; MWY MANA he hath done majestically * Ts 12°; MANA NIOY crown of majesty 18 28'* (Samaria, on a round hill majestically com- manding the country). 3. pride דְבָרוּ בְגָאוּת‎ speak proudly 17"; so for MN} 74° Bi Che. n.pr.m. (majesty of El) the spy‏ גּאוּאֶל1 of the tribe of Gad Nu 13”.‏ TPN?) adj. proud, Dm N7-¥ 123" (Kt ef. Baer’s note, yet rd. prob. D'S}; but Qr better, D2? בְּאִי‎ proudest oppressors, v. TS). v. foregoing, and also TSA.‏ באייונים MA n.£. pride (contr. for MSA Hy 8.78?

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  vb. Pi. beautify, glorify ;—‏ [פָּאר] ור Pf. 3 ms. sf. JAINA (obj. Isr.) Is 55° 60°; ¢. acc.‏ of temple; Jmpf. 1s. WBN 607; Inf. estr. NB‏ 8By149'. Hithp.‏ ענוים בִּישוּעָה 80 Ezr7”;‏ לי pers.:= boast, Jmpf.3 ms.‏ על.6 glorify oneself,‏ .1 WEN! Juz? Isto; as polite address to king,‏ Imv. ms. WENT Ex 8° (J), assume the honour‏ פארור over me (to decide) when, etc. 2. get glory to oneself, be glorified, by means of (3), of ”, WWE ANTE Ts 44%, so = אְֶפְאָר‎ 49% of people [by "[, 18% estr. הַתְפָּאָר‎ 607 1% TASB nm. 7 head-dress, turban (? orig. ornament) ;—abs. ‘B of bridegroom Is 61”, sign of joy v* (opp. mourning, and so) JISB Ez 24”, pl. sf. D8 ys (worn by men of position) ; of priests DAD “INB Ez 44%, “3B הַמִנְבָעַת שש‎ Ex 39% (P); pl. abs. פָּאָרִים‎ Is 3” (of luxurious women). n.f. beauty, glory;—’M Is 28°‏ תִפַּאּרַה1 Je 48"; ו‎ abs. and 036. תִּפָּאָרֶת‎ Is 3*+ 20 +; תִּפַאְרֶת‎ Pr 287+ 6t.; sf. ‘NSA Ts 4684 20% 36 1. beauty, ae Is 33; of garments 5 ו‎ Ez 16% 23s 65 2 Ch 3°; flock Je13”; a man Is 44"; city of Samaria 28%; diadem ."ץד‎ 2. glory: a. of rank: appa of h.p. Ex 28°°(P); “ NOY crown of glory Pr 4° 167 Is 62° Je 13° Ez16" 23”; greatness of monarch Est 1*; house of David and in- habitants of Jerus. Ze 127, 1b. of renown my ny? Dt 26" 1 Ch 22° "בי‎ 0. attri- bute of "718 1Chzg"3 ai DY T3631 Ch 20% ץ ת' עז‎ 8g"; זְרועַ ת'‎ Is 63”; hence ת'‎ in ‘’s sanctuary ץ‎ 96°, ISDA בִּית‎ Is 607 ef. 63° (of heavenly temple), 64°; “has 0's gift to Isr. 46° cf. 60° (also y 89" supr.); of future fruit of land 47; design. of ark of *~ 78". 3. a. honourof nation Isr. La 2 b. ae ying, boasting, of individ., Is 20° Pr 17° Tg" 20” 28"; warrior ות ה‎ Is 10”; nations Is 13 Ez24%, ת'‎ bap rod (sceptre) of olen Je48" (others 1). (doubtful +/).‏ פאר זז 1 [פארה]‎ n.f. bough ;—pl., all in fig.: of vine, abs. פארלת‎ Ez 17° (Baer (פראות‎ of cedar. Sf, פארתו‎ 31°(Kt; Y— Qr); פּארתָיו‎ v5, NHN va ור .1 שף TD‏ ,8% פארה1 Is 10% (van 4. 11 pat TSB).‏ T [פאר]‎ vb. denom. Pi. go over the boughs ;—Jmpf. 2 ms. "83 Dt 24” thow shalt not go over the boughs after thee (i.e. glean). TANG n.[m.] mng. dub.; only “A *83? Na 2% Jo 2°; Thes, all faces gather a glow - (glow with dread, fr. assumed ,(פאר/4‎ so We - SE Se . פארן ow; AE Hi al. gather in (their) beauty (+/I. 5; grow pale); Vrss AV gather blackness | 6 WS ₪ pot !), v. Dr; all very uncertain.

• From The Great Transformation (2006)

  One of the finest Legalist scholars was Han Fei (280–233), who became a minister of King Huang-Di of Qin. He was far less cynical than Lord Shang and believed that he had a noble mission to help humanity. In his essay “Solitary Indignation,” he saw himself as quite different from the other wandering shi who peddled what in his view were useless, impractical ideas. He and the other Legalists should be men of unimpeachable morality, and must dedicate themselves unswervingly to the highest interests of the prince.9 Han Fei knew that it was highly unlikely that a king would be a paragon of virtue, but he wanted to help an ordinary human being to become an effective ruler by setting up an efficient system. The ruler must find the right officials to work for him, and should be inspired by the desire to help his people. “He simply looks ahead for what will benefit the people. Therefore, when he imposes punishments on them, it is not out of hatred of the people, but he does so simply out of concern for them.”10 He should be impartial and unselfish, punishing friends and family if necessary and rewarding his enemies. A poem attributed to Han Fei gave the ruler’s wu wei almost mystical significance: By doing without knowledge, he possesses clear-sightedness, By doing without worthiness, he gets results, By doing without courage, he achieves strength.11 The law was not supposed to be a method of punishment and suppression. It was an education that would accustom king and subjects to behave in a different way. Once this reformation was complete, there would be no further need for punishments; everybody would act in accordance with the best interests of the state. Yet for all his good intentions, Han Fei also suffered a violent end; he was slandered and imprisoned, and in 233, rather than submit to execution, accepted the option of committing suicide. Before he had become a Legalist, Han Fei had studied under the most distinguished Confucian philosopher of his time and probably acquired much of his idealism from his teacher. Xunzi (c. 340–245), a passionate, poetic, yet rigorously rational thinker, managed to absorb insights of other philosophers into his own Confucian perspective and created a powerful synthesis.12 He did not think that Mohists, Yangists, and Legalists were wrong; they simply stressed only one side of a complex argument, and it was possible to learn something from them all. Xunzi was also profoundly influenced by Daoist ideas. His book was more cogently argued and organized than any other text of Axial Age China, yet at times his prose modulated easily into poetry and his logic into mystical insight.

• From Pleasure Activism (2017)

  I swear that there is an energy to clothes when I see them—if I am listening and open. Sometimes you find yourself drawn to a garment that looks like not much on the hanger, and then you put it on and you realize it was calling you. I like to pay attention to that. amb. You mentioned how African Americans have a standard on being “clean” and “cool”—I agree, I feel like Black people work through so much related to class, combating white supremacy and setting culture with our clothing. Can you speak to any particularities of being a Black fashionista and dressing other Black bodies? Maori. I mentioned that my paternal grandfather was a haberdasher—he and his business partner replicated Italian-style suits for an all-Black clientele in the 1940s in Los Angeles. I didn’t know him, but I have also heard stories that he was someone who was meticulous in his dress—all the way down to matching his underwear to his outfit. I can relate to this attention to detail and love that it clearly was passed to me through Spirit. I also know that so much of this concern with appearance is an attempt to be more acceptable as a member of a marginalized community and isn’t unique to Black folks in the United States. I don’t necessarily consider myself a fashionista, but I do recognize my specific aesthetic references stemming from my mother exposing me to events like the National Black Arts Festival in Atlanta when I was very young, her subscription to the Essence magazine of the 1980s and early 1990s, and coming of age at the height of so-called conscious hip-hop. My affinity for bangles and mixing of prints and bold earrings all come from this. At the same time, I also find myself particularly drawn to Japanese and Scandinavian designers, and I am not sure how much this has to do with my own Black body or is purely aesthetics. amb. I used to feel that as someone working to change the world I didn’t have time or energy for fashion or shouldn’t care. Have you experienced this? Maori. Yes! Somewhat, although it is less about time and energy versus “deserving” or “justice” around having beautiful things or caring about them instead of being focused on “the movement.” I find this to be an experience I have shared with other folks in the field as well. It’s a secret “Ooh, I like your bag,” which turns into a full-on dish session about secretly shopping and feeling badly about it. A lot of the stuff I shared earlier has to do with my ongoing conflict around fashion being seen as vapid or capitalist versus my actual passion for the dressed body. I often wonder, if I hadn’t been exposed to certain writing or activism at such a young age, would I have taken a different direction professionally.

• From Pleasure Activism (2017)

  Dallas. Exactly. In Standing Rock, the other thing was that the kind of generally agreed upon tactic was the numbers. The strategy of having people there but also having the numbers with us because we’re in a fucking rural-ass area and you can only … there’s only so much that fifteen Native folks can do until we’re all fucking arrested and locked up. And so we had to make it accessible. We had to basically create a narrative that was accessible by all different levels. And “Water is life” built upon that.100 That was a role that I didn’t really plan. But it’s like a conscious effort. How do you make this successful? And also, like, the real-ass shit of misinformation and how destructive that can be. It’s like, all right, my role is to give reliable, as best as I can, information and do it in a way that’s also accessible. And humor is a part of that. Like, right in the heart of it, I’m like fucking sitting there and I’m like, man, you know what, I wanna just fucking livestream me doing some sledding down the hills and showing people having fun because that’s what happening in the camp, like, people were having fun. People were enjoying themselves, but yet the camera comes on and they play the narrative. They played into the dogma of it: We have to be hard. We have to be serious. amb. There’s something about being an Indigenous man, being an Indigenous leader and bringing that humor … it’s like, oh, this is actually one of our survival strategies. I had not really worked with Indigenous organizers before Ruckus.101 And then coming to Ruckus and being like, “Oh y’all are clowning me. And you’re clowning each other. Oh, everyone’s just laughing.” I mean, like, it’s all fun and games in direct response to how intense the trauma and pressure is. Does that resonate? Dallas. It resonates strongly. Honestly, I feel like Native communities would not have gotten to where we are if it wasn’t for the power to make light of the situation. And through that lens of humor and laughter critique the world around us. We didn’t have the agency to change the situation, we at least have the agency to critique it through laughter and humor. Native folks are some of the most cynical people on the planet, you can’t help but be when you’re going through the shit we’ve gone through. And you know every funeral, every dark moment, I think—from our community, the role of the spokesperson, or in our language the Évapaha, is the MC, and there’s an art to it. In our communities, my specific Dakota communities, you had your elected leaders, but then there was the spokesperson. And they were the speaker on behalf of everybody, and it’s still … that tradition carries today. Everything they say is fed to them. amb. It’s being fed through the community process?

• From Pleasure Activism (2017)

  So do sex workers feel pleasure at work? Yeah. Because you know what feels amazing? Surviving capitalism. Reclaiming the Gold Digger Is that wrong? For wanting more for myself? Wanting people to treat me with respect? But you know what? Next time they know better. —Nicki Minaj, “Pickle Juice,” 2010 A good girl stays grateful with crumbs. She may be broke, but damn she’s a good girl! Fuck that. Gold-digging whores hack the system and ask for too much—all the money, pleasure, and attention they damn well want. They recognize the value of their body and beauty, but also maybe more than anything else, the value of their time and attention. They know these are gold. Whores ask: Is this worth it? What’s in this for me? It isn’t always about money. Respecting and protecting our work and our bodies doesn’t always mean getting paid. But consider that women and femmes will always be under pressure to give up their sexuality and care for free. Under capitalism, putting a price on something is the best way to make work visible. Things change when we recognize our own worth, even just for ourselves. Women and femmes—all of us—deserve enough money to buy delicious food, a comfortable roof over our heads, and health care when we need it. We deserve enough money to take care of our families and friends. We deserve the money for ease, leisure, and luxuries in our lives. We deserve the pleasure of having enough. And we have the right to use our sexuality to get it. Thank you to M’Kali Hashiki, Pluma Sumaq, Clare Bayard, Karen Pittelman, Isaac Lev Szmonko, and the members of the Lambda Literary Retreat Non-Fiction “ho-hort” of 2017 for their invaluable feedback on this essay. 40 For the purposes of this essay, I will be using this definition of “femme” from Leah Lakshmi Piepzna-Samarasinha: Femme: A person who has one of a million kinds of queer femme or feminine genders. Part of a multiverse of femme gendered people who have histories and communities in every culture since the dawn of time. A queer gender that often breaks away from white, able bodied, upper middle class, cis ideas of femininity, remixing it to harken to fat or working class or Black or brown or trans or non-binary or disabled or sex worker or other genders of femme to grant strength, vulnerability and power to the person embodying them. A revolutionary gender universe. See Leah Lakshmi Piepzna-Samarasinha, “A Modest Proposal for a Fair Trade Emotional Labour Economy,” Bitch, July 13, 2017, https://www.bitchmedia.org/article/modest-proposal-fair-trade-emotional-labor-economy/centered-disabled-femme-color-working.

• From Pleasure Activism (2017)

  The erotic has often been misnamed by men and used against women. It has been made into the confused, the trivial, the psychotic, the plasticized sensation. For this reason, we have often turned away from the exploration and consideration of the erotic as a source of power and information, confusing it with its opposite, the pornographic. But pornography is a direct denial of the power of the erotic, for it represents the suppression of true feeling. Pornography emphasizes sensation without feeling.24 The erotic is a measure between the beginnings of our sense of self and the chaos of our strongest feelings. It is an internal sense of satisfaction to which, once we have experienced it, we know we can aspire. For having experienced the fullness of this depth of feeling and recognizing its power, in honor and self-respect we can require no less of ourselves.25 It is never easy to demand the most from ourselves, from our lives, from our work. To encourage excellence is to go beyond the encouraged mediocrity of our society. But giving in to the fear of feeling and working to capacity is a luxury only the unintentional can afford, and the unintentional are those who do not wish to guide their own destinies.26 This internal requirement toward excellence which we learn from the erotic must not be misconstrued as demanding the impossible from ourselves nor from others. Such a demand incapacitates everyone in the process. For the erotic is not a question only of what we do; it is a question of how acutely and fully we can feel in the doing. Once we know the extent to which we are capable of feeling that sense of satisfaction and completion, we can then observe which of our various life endeavors bring us closest to that fullness. The aim of each thing which we do is to make our lives and the lives of our children richer and more possible. Within the celebration of the erotic in all our endeavors, my work becomes a conscious decision—a longed-for bed which I enter gratefully and from which I rise up empowered. Of course, women so empowered are dangerous. So we are taught to separate the erotic demand from most vital areas of our lives other than sex. And the lack of concern for the erotic root and satisfactions of our work is felt in our disaffection from so much of what we do. For instance, how often do we truly love our work even at its most difficult?

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  As someone who couldn’t run more than two miles, I felt that running a half-marathon was practically impossible—but possibly doable. Now, for some of you that would be a cakewalk. For others it would be way too much. The point is not to compare yourself to anyone else—it’s more about setting a physical challenge that is specific to you. And so, tired of becoming a corpse on the couch, I literally searched on Pinterest “half-marathon training for beginners.” Lo and behold, I began running, slowly adding miles over the three months of training. It wasn’t easy. I was about the slowest runner on the block, but I put in the time. Eventually the effort paid off. I’ll never forget the feeling when I crossed the finish line and ran the 13.1 miles (with some walking involved around miles ten and eleven, let’s be real). I remember feeling shocked by what my body could do. All those years when I underestimated myself and said that I “wasn’t a runner”—it was simply untrue. My body was stronger than I ever realized. And the best part? I’ve never had less anxiety than during that training time. Not only was the time spent exercising a meditative practice in its own way (I loved listening to music while I ran), my body felt more in balance than it had in years. While I was skeptical before of how much exercise could really help with anxiety, this experience made me a believer. Perhaps this will inspire you to come up with your own misogi. Or you can shoot for the recommended thirty minutes of exercise, three to five days a week to help reduce depressive and anxious symptoms. If your time is limited, even ten to fifteen minutes can make a difference. 166 If you were to do a misogi, what would yours be? YOU DO YOU When I first met Suma, she told me that she felt such pressure to just do therapy or take medication. She was especially hesitant to take medication. I totally respected her decision, reminding her that while it’s my job to let clients know all the treatment options available to them, it’s also important they pick self-care and healing strategies that work for them. This is where the incorporation of complementary and alternative medicine (CAM) practices can be helpful. Many of these treatments have extensive histories. For example, China developed traditional Chinese medicine (TCM) in 200 BC. Korea, Japan, India, and Vietnam also have their own long-standing traditional treatment interventions as well.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The patriarch of Constantinople enjoyed indeed the favor of the emperor, and all the benefit of the imperial residence. New Rome was most beautifully and most advantageously situated for a metropolis of government, of commerce, and of culture, on the bridge between two continents; and it formed a powerful bulwark against the barbarian conquests. It was never desecrated by an idol temple, but was founded a Christian city. It fostered the sciences and arts, at a time when the West was whelmed by the wild waves of barbarism; it preserved the knowledge of the Greek language and literature through the middle ages; and after the invasion of the Turks it kindled by its fugitive scholars the enthusiasm of classic studies in the Latin church, till Greece rose from the dead with the New Testament in her hand, and held the torch for the Reformation. But the Roman patriarch had yet greater advantages. In him were united, as even the Greek historian Theodoret concedes,522 all the outward and the inward, the political and the spiritual conditions of the highest eminence. In the first place, his authority rested on an ecclesiastical and spiritual basis, reaching back, as public opinion granted, through an unbroken succession, to Peter the apostle; while Constantinople was in no sense an apostolica sedes, but had a purely political origin, though, by transfer, and in a measure by usurpation, it had possessed itself of the metropolitan rights of Ephesus523 Hence the popes after Leo appealed almost exclusively to the divine origin of their dignity, and to the primacy of the prince of the apostles over the whole church. Then, too, considered even in a political point of view, old Rome had a far longer and grander imperial tradition to show, and was identified in memory with the bloom of the empire; while New Rome marked the beginning of its decline. When the Western empire fell into the hands of the barbarians, the Roman bishop was the only surviving heir of this imperial past, or, in the well-known dictum of Hobbes, "the ghost of the deceased Roman empire, sitting crowned upon the grave thereof." Again, the very remoteness of Rome from the imperial court was favorable to the development of a hierarchy independent of all political influence and intrigue; while the bishop of Constantinople had to purchase the political advantages of the residence at the cost of ecclesiastical freedom. The tradition of the donatio Constantini, though a fabrication of the eighth century, has thus much truth: that the transfer of the imperial residence to the East broke the way for the temporal power and the political independence of the papacy.

• From Tipping the Velvet (1998)

  I had once sat drooping on her parlour chair, expecting her to send me home with a sovereign. Now, when the ladies whispered of ‘this freak of Diana Lethaby’s’, I brushed the lint from the sleeve of my coat, drew my monogrammed hankie from my pocket, and smiled. When the autumn of 1892 became the winter, and then the spring of ’93, and still I kept my favoured place at Diana’s side, the ladies’ whispers faded. I became at last not Diana’s caprice; but simply, her boy.‘Come to supper, Diana.’‘Come for breakfast, Diana.’‘Come at nine, Diana; and bring the boy.’For it was always as a boy that I travelled with her now, even when we ventured into the public world, the ordinary world beyond the circle of Cavendish Sapphists, the world of shops and supper-rooms and drives in the park. To anyone who asked after me, she would boldly introduce me as ‘My ward, Neville King’; she had several requests for introductions, I believe, from ladies with eligible daughters. These she turned aside: ‘He’s an Anglo-Catholic, ma’am,’ she’d whisper, ‘and destined for the Church. This is his final Season, before taking Holy Orders ...’It was with Diana that I returned to the theatre again - flinching to find her lead me to a box beside the foot-lights, flinching again as the chandeliers were dimmed. But they were terribly grand, the theatres she preferred. They were lit with electricity rather than gas; and the crowd sat hushed. I could not see the pleasure in it. The plays I liked well enough; but I would more often turn my gaze to the audience - and there was always plenty of eyes and glasses, of course, that were lifted from the stage and fastened on me. I saw several faces that I knew from my old renter days. One time I stood washing my hands in the lavatory of a theatre and felt a gent look me over - he didn’t know that he had had my lips on him already, in an alley off Jermyn Street; later I saw him in the audience, with his wife. One time, too, I saw Sweet Alice, the mary-anne who had been so kind to me in Leicester Square. He also sat in a box; and when he recognised me, he blew a kiss. He was with two gents: I raised my brows, he rolled his eyes.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Abel Lefranc: La Jeunesse de Calvin. Paris (33 rue de Seine), 228 pp. Comp. the biographies of Calvin by Henry, large work, vol. I. chs. I.–VIII. (small ed. 1846, pp. 12–29); Dyer (1850), pp. 4–10; Stähelin (1862) I. 3–12; *Kampschulte (1869), I. 221–225. "As David was taken from the sheepfold and elevated to the rank of supreme authority; so God having taken me from my originally obscure and humble condition, has reckoned me worthy of being invested with the honorable office of a preacher and minister of the gospel. When I was yet a very little boy, my father had destined me for the study of theology. But afterwards, when he considered that the legal profession commonly raised those who follow it, to wealth, this prospect induced him suddenly to change his purpose. Thus it came to pass, that I was withdrawn from the study of philosophy and was put to the study of law. To this pursuit I endeavored faithfully to apply myself, in obedience to the will of my father; but God, by the secret guidance of his providence, at length gave a different direction to my course. And first, since I was too obstinately devoted to the superstitions of popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more burdened in such matters than might have been expected from one at my early period of life. Having thus received some taste and knowledge of true godliness, I was immediately inflamed with so intense a desire to make progress therein, that though I did not altogether leave off other studies, I yet pursued them with less ardor."380 This is the meagre account which Calvin himself incidentally gives of his youth and conversion, in the Preface to his Commentary on the Psalms, when speaking of the life of David, in which he read his own spiritual experience. Only once more he alludes, very briefly, to his change of religion. In his Answer to Cardinal Sadoletus, he assures him that he did not consult his temporal interest when he left the papal party. "I might," he said, "have reached without difficulty the summit of my wishes, namely, the enjoyment of literary ease, with something of a free and honorable station."381 Luther indulged much more freely in reminiscences of his hard youth, his early monastic life, and his discovery of the doctrine of justification by faith alone, which gave peace and rest to his troubled conscience. John Calvin382 was born July 10, 1509,—twenty-five years after Luther and Zwingli,—at Noyon, an ancient cathedral city, called Noyon-la-Sainte, on account of its many churches, convents, priests, and monks, in the northern province of Picardy, which has given birth to the crusading monk, Peter of Amiens, to the leaders of the French Reformation and Counter-Reformation (the Ligue), and to many revolutionary as well as reactionary characters.383