63
" In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call " participation mystique," we were as one with our world as a child in the mother's womb.Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights.Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy. "
65
" The spiritual energy of our time, as I've come to understand it, is not a rejection of the rational disciplines by which we've ordered our common life for many decades - law, politics, economics, science. It is, rather, a realization that these disciplines have a limited scope. They can't ask ultimate questions...they don't begin to tell us how to order our astonishments, what matters in life, what matters in a death, how to love, how we can be of service to each other. These are the kinds of questions religion arose to address and religions traditions are keepers of conversation across generations about them. "
― , Speaking of Faith
67
" The apostle Paul often appears in Christian thought as the one chiefly responsible for the de-Judaization of the gospel and even for the transmutation of the person of Jesus from a rabbi in the Jewish sense to a divine being in the Greek sense. Such an interpretation of Paul became almost canonical in certain schools of biblical criticism during the nineteenth century, especially that of Ferdinand Christian Baur, who saw the controversy between Paul and Peter as a conflict between the party of Peter, with its 'Judaizing' distortion of the gospel into a new law, and the party of Paul, with its universal vision of the gospel as a message about Jesus for all humanity. Very often, of course, this description of the opposition between Peter and Paul and between law and gospel was cast in the language of the opposition between Roman Catholicism (which traced its succession to Peter as the first pope) and Protestantism (which arose from Luther's interpretation of the epistles of Paul). Luther's favorite among those epistles, the letter to the Romans, became the charter for this supposed declaration of independence from Judaism. "
― Jaroslav Pelikan , Jesus Through the Centuries: His Place in the History of Culture
68
" The commercialization of molecular biology is the most stunning ethical event in the history of science, and it has happened with astonishing speed. For four hundred years since Galileo, science has always proceeded as a free and open inquiry into the workings of nature. Scientists have always ignored national boundaries, holding themselves above the transitory concerns of politics and even wars. Scientists have always rebelled against secrecy in research, and have even frowned on the idea of patenting their discoveries, seeing themselves as working to the benefit of all mankind. And for many generations, the discoveries of scientists did indeed have a peculiarly selfless quality... Suddenly it seemed as if everyone wanted to become rich. New companies were announced almost weekly, and scientists flocked to exploit genetic research... It is necessary to emphasize how significant this shift in attitude actually was. In the past, pure
scientists took a snobbish view of business. They saw the pursuit of money as intellectually
uninteresting, suited only to shopkeepers. And to do research for industry, even at the prestigious Bell or IBM labs, was only for those who couldn't get a university appointment. Thus the attitude of pure scientists was fundamentally critical toward the work of applied scientists, and to industry in general. Their long-standing antagonism kept university scientists free of contaminating industry ties, and whenever debate arose about technological matters, disinterested scientists were available to discuss the issues at the highest levels. But that is no longer true. There are very few molecular biologists and very few research institutions without commercial affiliations. The old days are gone. Genetic research continues, at a more furious pace than ever. But it is done in secret, and in haste, and for profit. "
― Michael Crichton , Jurassic Park (Jurassic Park, #1)
74
" Twas the night before Christmas, when all through the houseNot a creature was stirring, not even a mouse;The stockings were hung by the chimney with care,In hopes that St. Nicholas soon would be there;The children were nestled all snug in their beds;While visions of sugar-plums danced in their heads;And mamma in her 'kerchief, and I in my cap,Had just settled our brains for a long winter's nap,When out on the lawn there arose such a clatter,I sprang from my bed to see what was the matter.Away to the window I flew like a flash,Tore open the shutters and threw up the sash.The moon on the breast of the new-fallen snow,Gave a lustre of midday to objects below,When what to my wondering eyes did appear,But a miniature sleigh and eight tiny rein-deer,With a little old driver so lively and quick,I knew in a moment he must be St. Nick.More rapid than eagles his coursers they came,And he whistled, and shouted, and called them by name:" Now, Dasher! now, Dancer! now Prancer and Vixen!On, Comet! on, Cupid! on, Donder and Blixen!To the top of the porch! to the top of the wall!Now dash away! dash away! dash away all!" As leaves that before the wild hurricane fly,When they meet with an obstacle, mount to the sky;So up to the housetop the coursers they flewWith the sleigh full of toys, and St. Nicholas too—And then, in a twinkling, I heard on the roofThe prancing and pawing of each little hoof.As I drew in my head, and was turning around,Down the chimney St. Nicholas came with a bound.He was dressed all in fur, from his head to his foot,And his clothes were all tarnished with ashes and soot;A bundle of toys he had flung on his back,And he looked like a pedler just opening his pack.His eyes—how they twinkled! his dimples, how merry!His cheeks were like roses, his nose like a cherry!His droll little mouth was drawn up like a bow,And the beard on his chin was as white as the snow;The stump of a pipe he held tight in his teeth,And the smoke, it encircled his head like a wreath;He had a broad face and a little round bellyThat shook when he laughed, like a bowl full of jelly.He was chubby and plump, a right jolly old elf,And I laughed when I saw him, in spite of myself;A wink of his eye and a twist of his headSoon gave me to know I had nothing to dread;He spoke not a word, but went straight to his work,And filled all the stockings; then turned with a jerk,And laying his finger aside of his nose,And giving a nod, up the chimney he rose;He sprang to his sleigh, to his team gave a whistle,And away they all flew like the down of a thistle.But I heard him exclaim, ere he drove out of sight—“Happy Christmas to all, and to all a good night! "
