UN experts urge Iraq to establish the whereabouts of the seven missing residents of Camp Ashraf http://dezayasalfred.wordpress.com/2013/12/09/un-experts-urge-iraq-to-establish-the-whereabouts-of-the-seven-missing-residents-of-camp-ashraf/.
2013
Source: The Parables of Jesus: Sermons by Saint Gregory Palamas
Source: Postscript to the Name of the Rose
from the 1999 book Hating Whitey and Other Progressive Causes.
1990s
“A proper division of responsibilities.”
Report of the Superintendent of the New York and Erie Railroad to the Stockholders (1856)
Tjalling C. Koopmans, "Is the Theory of Competitive Equilibrium With It?," The American Economic Review, Vol. 64, No. 2, May 1974; p. 327
Source: John F. Kennedy 1917-63: Chronology-documents-bibliographical aids
Science and the Unseen World (1929), III, p.33
Prismatic and Diffraction Spectra: Memoirs (1899) Tr. & Ed. J. S. Ames p. 10
5th Public Talk Saanen (26th July 1970); also in "Fear and Pleasure", The Collected Works, Vol. X
1970s
Context: Do you decide to observe? Or do you merely observe? Do you decide and say, "I am going to observe and learn"? For then there is the question: "Who is deciding?" Is it will that says, "I must"? And when it fails, it chastises itself further and says, "I must, must, must"; in that there is conflict; therefore the state of mind that has decided to observe is not observation at all. You are walking down the road, somebody passes you by, you observe and you may say to yourself, "How ugly he is; how he smells; I wish he would not do this or that". You are aware of your responses to that passer-by, you are aware that you are judging, condemning or justifying; you are observing. You do not say, "I must not judge, I must not justify". In being aware of your responses, there is no decision at all. You see somebody who insulted you yesterday. Immediately all your hackles are up, you become nervous or anxious, you begin to dislike; be aware of your dislike, be aware of all that, do not "decide" to be aware. Observe, and in that observation there is neither the "observer" nor the "observed" — there is only observation taking place. The "observer" exists only when you accumulate in the observation; when you say, "He is my friend because he has flattered me", or, "He is not my friend, because he has said something ugly about me, or something true which I do not like." That is accumulation through observation and that accumulation is the observer. When you observe without accumulation, then there is no judgement.
