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Pero no se deje engaar por las apariencias. Realidad no hay ms que una.
Jay Rubin and Philip Gabriel Haruki Murakami, 1Q84, loc. 253-54
Notes: 1) 18075618
raul hernandez8111847134
No hay nadie que pueda reemplazar mi acto voluntario por el suyo. Sucede a veces que alguno desea fervientemente que yo desee lo que l quiere;
entonces aparece como nunca esa frontera infranqueable entre l y yo, frontera determinada precisamente por el libre arbitrio.
Karolwojtyla, Amor Y Responsabilidad, loc. 216-18
Yo soy y yo he de ser independiente en mis actos.
Karolwojtyla, Amor Y Responsabilidad, loc. 219
En sus actividades, el hombre se sirve del mundo creado, explota sus riquezas para llegar a fines que l mismo se asigna, porque l solo los
comprende. Considrese 8 de 155 Amor y Responsabilidad Estudio de Moral Sexual, Juan Pablo II justa esta actitud del hombre frente al mundo
exterior inanimado, cuyas riquezas tienen tanta importancia para la economa, o frente a la naturaleza viviente, cuyas energas y valores l se apropia.
Solamente se exige que la persona humana racional no destruya ni despilfarre las riquezas naturales y que use de ellas con tal moderacin que, por un
lado, no frene el desarrollo personal del hombre y, por otro, garantice la coexistencia justa y pacfica de las sociedades humanas.
Karolwojtyla, Amor Y Responsabilidad, loc. 235-41
Tenemos derecho a tratar la persona como un medio y utilizarla como
Karolwojtyla, Amor Y Responsabilidad, loc. 244
Notes: 1) todo el tiempo escogiendo hacer lo dificil por que creia que eso era lo correcto. esa logica fallida de que hacer lo bueno es aveces dificil,
entonces, lo difiil era seguramente bueno. haciendo lo dificil por que quei hacer lo correcto. quiero hacer lo correcto.
participacin.
Karolwojtyla, Amor Y Responsabilidad, loc. 271-272
Es evidente que es indispensable que ella conozca el fin nuestro, que ella lo reconozca como un bien y que lo adopte. Entonces entre esa persona y yo
se crea un vnculo particular que nos une: el vnculo del bien y, por tanto, del fin comn.
Karolwojtyla, Amor Y Responsabilidad, loc. 285-86
A lo primero es un principio, o una idea, a la cual los hombres han de conformarse para liberar su conducta de todo carcter utilitario, consumidor de
las dems personas.
Karolwojtyla, Amor Y Responsabilidad, loc. 297-99
Segn el carcter de la experiencia emocional afectiva a la que va unido, el placer toma diversas formas o matices y viene a ser o bien saciedad
sensual, o satisfaccin afectiva, o grande y profundo deleite. La pena depende tambin del carcter de la emocin afectiva que la ha provocado y se
manifiesta bajo diversas formas matizadas y variadas, tales como, por ejemplo, la contrariedad sensual, la insatisfaccin afectiva o, en fin, una profunda
tristeza.
Karolwojtyla, Amor Y Responsabilidad, loc. 338-41
En efecto, gracias a la razn que posee, el hombre puede no slo distinguir entre el placer y el dolor, sino tambin separarlos en cierta manera y
tratarlos como fines distintos de su accin. Sus actos se ponen entonces bajo el ngulo de solo el placer que quiere experimentar, o de sola la pena que
quiere evitar. Si los actos que se refieren a la persona de sexo opuesto se realizan nicamente, o por lo menos principalmente, bajo este ngulo, la
persona viene a ser entonces para el sujeto agente nada ms que un medio.
Karolwojtyla, Amor Y Responsabilidad, loc. 360-63
Ser feliz, segn los principios del utilitarismo, es llevar una vida agradable.
Karolwojtyla, Amor Y Responsabilidad, loc. 387
yo no puedo considerar este placer (por oposicin a la pena) como la nica norma de mi accin, como el criterio de mi juicio sobre la bondad o malicia
de mis actos o de los de otra persona.
Karolwojtyla, Amor Y Responsabilidad, loc. 405-6
No estamos nosotros as al aire sin saber que lo que es verdaderamente bueno, lo que me ordena la moral y mi conciencia, est muchas veces ligado
precisamente con alguna pena y exige que renunciemos a un placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 407-8
El placer y la pena estn siempre vinculados a un acto concreto, no se puede evaluarlos previamente, todava menos planificarlos o como querran
los utilitaristas calcularlos.
Karolwojtyla, Amor Y Responsabilidad, loc. 409-411
la persona no ha de ser nunca el medio, sino siempre adems el fin de nuestra accin.
Karolwojtyla, Amor Y Responsabilidad, loc. 414-15
si el placer es el nico bien y el nico fin del hombre, si constituye igualmente la nica base de la norma moral de su conducta, entonces en semejante
conducta todo debera ser fatalmente considerado como medio que sirve para alcanzar ese bien y ese fin. Por consiguiente, la persona humana
tambin, la ma lo mismo que la de otro. Si admito los principios del utilitarismo, yo me considero a m mismo a un mismo tiempo como un sujeto que
quiere experimentar en el plano emotivo y afectivo lo ms posible de sensaciones y de experiencias positivas, y como un objeto del que se puede servir
para provocarlas. Y as vengo a considerar inevitablemente de la misma manera a toda otra persona, que viene a ser para m un medio que sirve para
obtener el mximum de placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 415-20
Concebidos as, el espritu y la actitud utilitaristas habrn de pesar inevitablemente sobre los diversos dominios de la vida y de. las relaciones humanas,
pero el terreno sexual es el ms amenazado. De hecho, los principios utilitaristas son peligrosos porque no se ve cmo estable, a partir de ellos, las
relaciones y la coexistencia de las personas de diferente sexo en el plano del verdadero amor, ni cmo liberarlas, gracias al amor, tanto de la actitud de
placer (en ambos sentidos de la palabra) como del peligro de considerar la persona como un medio.
Karolwojtyla, Amor Y Responsabilidad, loc. 421-24
El utilitarismo parece ser el programa de un egosmo consecuente, desde el cual no se puede pasar a un altruismo autntico.
Karolwojtyla, Amor Y Responsabilidad, loc. 424-25
Mientras este bien est considerado como la nica base de la norma moral, no cabe tratar de pasar ms all de los lmites de lo que no es bueno ms
que para m.
Karolwojtyla, Amor Y Responsabilidad, loc. 427-28
En efecto, si, al admitir el principio de que el placer es el nico bien, me preocupo del mximum de placer igualmente para otra persona y no
solamente para m mismo, lo cual no dejara de ser un egosmo indiscutible, entonces no aprecio yo el placer del otro ms que a travs de mi propio
placer, porque me es grato ver que el otro lo experimenta. Mas si eso ya no me da placer, o bien no resulta ya de mi clculo de la felicidad (trmino
adoptado con mucha frecuencia por los utilitaristas), no me siento yo ligado ya por el placer del otro, que ya no es un bien y puede incluso pasar a ser
un mal.
Karolwojtyla, Amor Y Responsabilidad, loc. 430-434
La nica salida de este egosmo inevitable es el reconocer, fuera del bien puramente subjetivo, es decir, fuera del placer, el bien objetivo, el cual,
tambin l, puede unir las personas, tomando entonces el carcter de bien comn.
Karolwojtyla, Amor Y Responsabilidad, loc. 437-39
Pueden armonizarse diferentes egosmos? Se puede, por ejemplo, en el terreno sexual, armonizar el de la mujer y el del hombre? Sin duda alguna
puede esto hacerse, segn el principio mximum de placer para cada una de las dos personas, pero la aplicacin de este principio no nos har salir
jams del crculo vicioso de los egosmos. Estos continuarn siendo en esta armona lo que eran anteriormente, salvo que el egosmo masculino y el
egosmo femenino vengan a ser tiles y provechosos el uno para el otro.
Karolwojtyla, Amor Y Responsabilidad, loc. 443-47
Concebido as, el amor es una fusin de egosmos combinados de manera que no se manifiesten mutuamente desagradables, contrarios al placer
comn.
Karolwojtyla, Amor Y Responsabilidad, loc. 448-49
La conclusin inevitable de semejante concepcin es que el amor no es ms que una apariencia que conviene guardar cuidadosamente para no
descubrir lo que se esconde realmente detrs de ella: el egosmo ms avaricioso, el que incita a la explotacin del otro para s mismo, para su
mximum de placer propio.
Karolwojtyla, Amor Y Responsabilidad, loc. 449-52
As es como en lugar del amor, realidad presente en un hombre y en una mujer, y que les permite abandonar la actitud de placer recproco que consiste
en utilizar a la otra persona como un medio que sirve para obtener su fin, el utilitarismo introduce esta relacin paradjica: cada una de las dos
personas busca cmo precaver su propio egosmo, y, al mismo tiempo, acepta servir al egosmo de la otra, la ocasin de satisfacer el suyo, puesto que
se la dan de este modo; aun as no la acepta ms que bajo esta condicin.
Karolwojtyla, Amor Y Responsabilidad, loc. 453-56
La estructura paradjica de tales relaciones, que no solamente es plausible, sino que realmente ha de verificarse cuando se acepta el espritu y la
actitud utilitarista, demuestra que la persona (no slo la del otro, sino tambin la ma) 16 de 155 Amor y Responsabilidad Estudio de Moral Sexual,
Juan Pablo II se reduce aqu verdaderamente al papel de medio, de instrumento. Es sta una necesidad dolorosa y lgicamente inevitable, casi la
anttesis del mandamiento del amor: Es menester que me considere a m mismo como instrumento y medio, puesto que as considero yo al otro.
Karolwojtyla, Amor Y Responsabilidad, loc. 456-60
Con todo, el mandato de Cristo est situado, si as puede decirse, en un plano diferente del principio del utilitarismo, constituye una norma en otro nivel
No se refiere directamente a la misma cosa: el mandamiento nos habla del amor respecto de las personas, mientras que el principio del utilitarismo
seala el placer como la base no slo de la accin, sino tambin de la reglamentacin de las actividades humanas.
Karolwojtyla, Amor Y Responsabilidad, loc. 468-70
Analizando el utilitarismo, hemos constatado que, partiendo de la norma admitida por l, no llegaramos jams al amor. El principio del placer se nos
atravesara siempre en el camino hacia el amor y ello sera por el hecho de que trataramos a la persona como un medio que sirve para alcanzar el fin,
en este caso el mximum de placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 470-73
el valor de la persona siempre es considerado como superior al valor del placer (y por esta razn la persona no puede estar subordinada al placer, no
puede servir de medio para alcanzarlo).
Karolwojtyla, Amor Y Responsabilidad, loc. 485-86
La honestidad, como base de la norma personalista, rebasa la utilidad (que el utilitarismo admite como nico principio), pero no la rechaza, la
subordina: todo aquello que es honestamente til en las relaciones con la persona est comprendido en el mandamiento del amor.
Notes: 1) amar a Dios y a todo es disfrutar y respetar la existencia. como mandamiento se refiere a algo que es para nuestro bien. algo que debemos
hacer para nuestro bien. un mandamiento no es un prohibicion de algo que deseamos si no un principio para alcanzar una plenitud espiritual
impulsin referida al hombre son ms bien negativas. El hombre tiene el sentido de su libertad, de su poder de autodeterminacin. Por esto rechaza
espontneamente todo lo que, de cualquier manera que sea, atenta contra esa libertad. Existe, por tanto, algn conflicto entre la impulsin y la libertad.
Karolwojtyla, Amor Y Responsabilidad, loc. 536-38
Por su misma naturaleza el hombre es capaz de actuacin supra-instintiva. Lo es tambin igualmente en el dominio sexual. Si no fuese as, la moral no
tendra ningn sentido, sencillamente no existira; y, con todo, sabemos que es un hecho universal, reconocido por toda la humanidad.
Karolwojtyla, Amor Y Responsabilidad, loc. 545-47
En efecto, hablando de la impulsin, es decir de la tendencia sexual en el hombre, no pensamos en una fuente interna de comportamiento determinista,
impuesto, sino en una orientacin, en una inclinacin del ser humano ligado a su misma naturaleza.
Karolwojtyla, Amor Y Responsabilidad, loc. 551-53
la tendencia sexual no por eso deja de ser una propiedad del ser humano que se refleja en su accin y en ella encuentra su expresin. En el hombre es
natural, y, por consiguiente, formada. Su consecuencia no es tanto que el hombre acte de una manera definida, sino ms bien el hecho de que le
suceda algo que comience a pasar en l sin iniciativa alguna de su parte; el hecho de que interiormente suceda algo crea una base a actos definidos,
reflexivos por lo dems, en los que el hombre se determina l mismo, se decide l mismo y toma la responsabilidad. Es ah donde la libertad humana
coincide con la tendencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 555-59
El hombre no tiene las propiedades que posee la mujer, y viceversa. Por consiguiente, cada uno de ellos puede no solamente completar las suyas con
las de la persona de sexo opuesto, sino que puede incluso sentir vivamente la necesidad de semejante complemento.
Karolwojtyla, Amor Y Responsabilidad, loc. 578-579
La impulsin sexual, se origina porque las caractersticas del uno tienen un valor para el otro, o, inversamente, tienen un valor porque la impulsin
sexual existe?
Karolwojtyla, Amor Y Responsabilidad, loc. 585-586
La tendencia sexual normal va encauzada hacia una persona de sexo contrario, y no precisamente hacia el sexo contrario mismo. Y; precisamente
porque se dirige hacia una persona, constituye en cierta manera el terreno y el fundamento del amor.
Karolwojtyla, Amor Y Responsabilidad, loc. 593-95
No se puede, por consiguiente, de ninguna manera afirmar que la tendencia sexual, teniendo como tiene en el hombre su propia finalidad definida de
antemano e independiente de la voluntad y de la autodeterminacin, sea inferior a la persona y al amor. El fin intrnseco de la impulsin es la existencia
de la especie homo, su conservacin, procreatio, y el amor de las personas, del hombre y de la mujer, se desarrolla dentro de los confines de esa
finalidad, dentro de su marco si as puede decirse; nace de los elementos que la impulsin le suministra. Por consiguiente no puede estar constituido
normalmente sino en la medida en que toma forma en estrecha armona con la finalidad esencial de la impulsin. Un conflicto con esta finalidad
equivaldra fatalmente a una perturbacin y a un desquiciamiento del amor de las personas. La finalidad de la impulsin pone obstculos muchas veces
al hombre que intenta evitar el conflicto de una manera artificial. Pero esto debe necesariamente tener repercusiones negativas sobre el amor entre
personas, el cual en tal caso est ms estrechamente ligado a la utilizacin de la impulsin.
Karolwojtyla, Amor Y Responsabilidad, loc. 649-657
Saborear el deleite sexual sin tratar en el mismo acto a la persona como un objeto de placer, he ah el fondo del problema moral sexual.
Karolwojtyla, Amor Y Responsabilidad, loc. 781-782
Hay un gozar conforme a la naturaleza de la tendencia sexual, y al mismo tiempo a la dignidad de las personas;
Karolwojtyla, Amor Y Responsabilidad, loc. 784-785
El hombre se zambulle en la voluptuosidad cuando la alcanza y tiende hacia ella cuando no la tiene y se ve privado; luego la bsqueda de la
voluptuosidad es lo que le determina interiormente.
Karolwojtyla, Amor Y Responsabilidad, loc. 801-803
sexual como si fuese esencialmente una tendencia a la voluptuosidad, se niega por lo mismo la existencia de la interioridad de la persona. Vista as, la
persona no es ms que un sujeto exteriormente sensibilizado para las estimulaciones sensitivas sexuales que provocan la 29 de 155 Amor y
Responsabilidad Estudio de Moral Sexual, Juan Pablo II voluptuosidad. Semejante concepcin hace colocar aunque no sea ms que
involuntariamente el psiquismo del hombre al nivel del animal, el cual se orienta hacia la bsqueda del placer sensual biolgico y tiende a evitar toda
pena del mismo gnero, porque su actitud normal respecto de los fines objetivos de su ser es instintiva.
Karolwojtyla, Amor Y Responsabilidad, loc. 812-817
desde el punto de vista objetivo, el matrimonio ha de servir ante todo a la existencia, en segundo lugar a la vida conyugal del hombre y de la mujer, y,
en fin, a la buena orientacin de la concupiscencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 878-879
el amor concebido como una virtud, la mayor de las virtudes, la que abarca en s a todas las dems, las eleva a su nivel y las marca con su huella.
Karolwojtyla, Amor Y Responsabilidad, loc. 934-935
Esta cualidad del bien a la cual un hombre o una mujer son particularmente sensibles depende en alguna medida de diferentes factores innatos,
heredados o adquiridos bajo diversas influencias, as como del esfuerzo consciente de la persona que tiende a su perfeccionamiento interior. De ah tal
o tal otra coloracin de la vida afectiva, que se transmite a las reacciones emotivo-afectivas, principales stas para el atractivo. Es esa coloracin lo que
determina, en primer lugar, a la persona a la eleccin de la otra persona hacia la cual se siente atrada y hacia las cualidades sobre las cuales se
concentra.
Karolwojtyla, Amor Y Responsabilidad, loc. 959-963
Analizando el atractivo a travs de la conciencia del sujeto, sin negar su unidad fundamental, descubrimos en l una pluralidad de experiencias de
diversos valores. Todos ellos tienen por origen a la persona hacia la cual se ejerce la atraccin. Pero sta no es solamente una suma de experiencias
vividas a causa del contacto de una persona con otra. Es algo ms que el estado de la conciencia que experimenta tales o tales otros valores; tiene por
objeto la persona y de ella proviene. Esta actitud respecto a la persona no es sino el amor naciente. El
Karolwojtyla, Amor Y Responsabilidad, loc. 966-969
Los sentimientos nacen de una manera espontnea (por esto el atractivo hacia una persona surge muchas veces de manera inesperada), pero esta
reaccin es, en el fondo, ciega. La accin natural de los sentimientos no tiende a percibir la verdad de su objeto. En el hombre, la verdad es una
funcin y una tarea propia de la razn. Y, si bien hay en esto pensadores (Pascal, Scheler) que recalcan la lgica especial de los sentimientos (logique
du coeur[4]), conviene, sin embargo, constatar que las reacciones emotivo-afectivas pueden lo mismo ayudar que impedir el atractivo hacia un
verdadero bien.
Karolwojtyla, Amor Y Responsabilidad, loc. 985-990
Esto es de suma importancia para el valor de todo atractivo, porque ese valor depende del hecho de que el bien que atrae sea el bien que se buscaba.
As pues, en la atraccin entre el hombre y la mujer, la verdad acerca del valor de la persona objeto del atractivo es fundamental y decisivo. En esto
contribuyen muchas veces las reacciones emotivo- afectivas a deformar o falsear el atractivo, cuando gracias a ellas se cree percibir en la persona
valores de que en realidad est desprovista. Y esto puede mostrarse muy peligroso para el amor. En efecto, la reaccin emotiva una vez pasada (y la
fluctuacin est en la naturaleza), el sujeto que haba fundado en ella, y no en la verdad, toda su actitud respecto de determinada persona, se
encuentra en el vaco, privada de aquel bien que crea haber encontrado.
Karolwojtyla, Amor Y Responsabilidad, loc. 990-995
conviene proclamar, sin embargo, en nombre del valor del atractivo y del valor del amor, que la verdad sobre la persona, objeto del atractivo, juega un
papel no menos importante que la verdad de los sentimientos. Una ajustada sntesis de estas dos verdades confiere al atractivo esa perfeccin que lo
hace uno de los elementos del amor verdaderamente cultivado.
Karolwojtyla, Amor Y Responsabilidad, loc. 1005-1007
el bien hacia el cual tiende es la persona y no una cosa.
Karolwojtyla, Amor Y Responsabilidad, loc. 1015-1015
La concupiscencia pertenece asimismo a la esencia de ese 37 de 155 Amor y Responsabilidad Estudio de Moral Sexual, Juan Pablo II amor que nace
entre el hombre y la mujer. Ello resulta de que la persona es un ser limitado, que no puede bastarse a s mismo, que tiene, por lo tanto, necesidad en el
sentido ms objetivo, de otros seres.
Karolwojtyla, Amor Y Responsabilidad, loc. 1030-1033
Para la persona humana, el sexo viene a ser una cierta limitacin de su ser. El hombre tiene, por consiguiente, necesidad de la mujer para completarse
nticamente, y viceversa. Esta necesidad objetiva se manifiesta por la tendencia sexual, a base de la cual surge el amor entre ellos.
Karolwojtyla, Amor Y Responsabilidad, loc. 1034-1036
El amor de concupiscencia no se reduce, por lo tanto, a solos los deseos. No es sino una cristalizacin de la necesidad objetiva de un ser dirigido hacia
otro, por ser ste para el otro un bien y un objeto de deseo.
Karolwojtyla, Amor Y Responsabilidad, loc. 1044-1046
el amor es la realizacin ms completa de las posibilidades del hombre. Es la actualizacin mxima de la potencialidad propia de la persona. Esta
encuentra en el amor la mayor plenitud de su ser, de su existencia objetiva. El amor es el acto que explaya ms completamente la existencia de la
persona. Evidentemente, para que as sea, es indispensable que el amor sea verdadero. Qu significa exactamente esta expresin? El amor es
verdadero cuando realiza su esencia, es decir, se dirige hacia un bien autntico y de manera conforme a la naturaleza de ese bien.
Karolwojtyla, Amor Y Responsabilidad, loc. 1062-1066
No es suficiente desear a la persona como un bien para s mismo, es necesario adems y sobre todo quererle su bien para ella.
Karolwojtyla, Amor Y Responsabilidad, loc. 1072-1073
Cuando se desea a alguien como un bien para s, es preciso querer que la persona deseada sea verdaderamente un bien, a fin de que pueda ser
realmente un bien para el que la desea. As es como aparece el lazo entre la concupiscencia y la benevolencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 1076-1077
El amor sin reciprocidad est condenado desde luego a vegetar, ms tarde a morir. Y muchas veces, al desaparecer, hace que se extinga la misma
facultad de amar.
Karolwojtyla, Amor Y Responsabilidad, loc. 1103-1104
hay diversas clases de reciprocidad y lo que la determina es el carcter del bien sobre el que se apoya, y con ella toda la amistad. Si es un bien
verdadero (bien honesto), la reciprocidad es profunda, madura y casi inquebrantable. Por el contrario, si es tan slo el provecho, la utilidad (el bien til)
o el placer los que la originan, ser superficial e inestable. En
Karolwojtyla, Amor Y Responsabilidad, loc. 1126-1128
si la aportacin de cada persona al amor recproco es su amor personal, dotado de un valor moral integral (amor-virtud), entonces la reciprocidad
adquiere el carcter de estabilidad, de certidumbre. Ello explica la confianza que se tiene en la otra persona y que suprime las Sospechas y los celos.
Poder creer en otro, poder pensar en l como en un amigo que no puede decepcionar es para el que ama una fuente de paz y de gozo.
Karolwojtyla, Amor Y Responsabilidad, loc. 1131-1134
No cabe tener confianza en una persona si se sabe que ella no tiende ms que al goce y al placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 1136-1137
Basta que una de las personas adopte una actitud utilitaria para que en seguida surja el problema de la reciprocidad en el amor, nazcan sospechas y
celos. Es verdad que muchas veces resultan por la flaqueza humana. Pero las gentes que, a pesar de su flaqueza, aportan en el amor una real buena
fe, tratarn de fundamentar la reciprocidad en el bien honesto, en la virtud, tal vez an imperfecta, pero, no obstante,
Karolwojtyla, Amor Y Responsabilidad, loc. 1138-1141
La va comn les dar continuamente la ocasin de verificar su buena fe y de completarla con la virtud, y vendr a ser una especie de escuela de
perfeccin.
Karolwojtyla, Amor Y Responsabilidad, loc. 1141-1142
Si en el origen del amor recproco no hay ms que el placer o el provecho, la mujer y el hombre no estarn unidos ms tiempo que mientras sern, el
E uno para el otro, la fuente de tal placer o provecho. Apenas dejarn de serlo, la razn de su amor desaparecer, y con ella la ilusin de reciprocidad.
Karolwojtyla, Amor Y Responsabilidad, loc. 1146-1148
La reciprocidad verdadera no puede nacer de dos egosmos: no puede resultar ms que una ilusin de reciprocidad, ilusin momentnea, o todo lo ms
de corta duracin.
Karolwojtyla, Amor Y Responsabilidad, loc. 1150-1152
Literalmente, simpata significa, por consiguiente, sentir junto con.
Karolwojtyla, Amor Y Responsabilidad, loc. 1162-1162
Cuando una persona me es simptica, ello significa que se encuentra en el campo de mi afectividad en cuanto es un objeto que suscita una
resonancia afectiva positiva, la cual representa para la persona dada un acrecentamiento de valor. Este, nacido con la simpata, puede desaparecer al
mismo tiempo que ella, porque depende de la actitud afectiva adoptada respecto a la persona, objeto de la simpata.
Karolwojtyla, Amor Y Responsabilidad, loc. 1172-1174
La debilidad de la simpata proviene, como se ve, de su falta de objetividad. Pero de ah proviene tambin su gran fuerza subjetiva que da al amor de
las personas su expresividad subjetiva.
Karolwojtyla, Amor Y Responsabilidad, loc. 1180-1181
El amor es una experiencia, y no tan slo una deduccin.
Karolwojtyla, Amor Y Responsabilidad, loc. 1183-1184
No obstante, el amor, en su conjunto, no se limita a la simpata, como la vida interior de la persona no se reduce a la emocin ni al sentimiento, que no
son ms que sus elementos. Un elemento ms profundo y con mucho el ms esencial es la voluntad, llamada a modelar el amor en el hombre y entre
los hombres. Es importante constatarlo, porque el amor entre la mujer y el hombre no puede pararse al nivel de la simpata: necesita llegar a la amistad.
Karolwojtyla, Amor Y Responsabilidad, loc. 1188-1191
El contenido y la estructura de la amistad podran expresarse por esta frmula: Quiero el bien para ti, como lo quiero para m.
Karolwojtyla, Amor Y Responsabilidad, loc. 1192-1193
La unin de amistad no es la unin de simpata. Esta a se apoya nicamente en la emocin y el sentimiento: la voluntad no hace ms que consentir. En
la amistad, es la voluntad misma la que se compromete.
Karolwojtyla, Amor Y Responsabilidad, loc. 1196-1198
La simpata sola no es todava amistad, pero crea las condiciones en que podr nacer sta y alcanzar su expresin objetiva, su clima y su calor
afectivo. Desprovisto de este calor, que le da la simpata, el quiero el bien para ti recproco, aunque constituye la raz de la amistad, queda en el vaco.
Es imposible reemplazarlo con mero sentimiento; sin embargo, privado del sentimiento, resulta fro y poco comunicativo.
Karolwojtyla, Amor Y Responsabilidad, loc. 1201-1204
Desde el punto de vista de la educacin del amor, se impone la siguiente exigencia: hay que transformar la simpata en amistad y completar la amistad
con la simpata.
Karolwojtyla, Amor Y Responsabilidad, loc. 1205-1206
La falta que se comete frecuentemente en el amor humano consiste en mantenerlo al nivel de la simpata en vez de transformarlo conscientemente en
amistad. Otra consecuencia de esta falta es la de creer que desde el momento en que termina la simpata, el amor tambin se acaba. Esta opinin es
bastante daosa para el amor humano, y esta falta denota una laguna en la educacin del amor. El amor no puede en ninguna manera consistir en una
explotacin de la simpata, ni en un simple juego de sentimientos y de goce (cosa que, en las relaciones entre la 44 de 155 Amor y Responsabilidad
Estudio de Moral Sexual, Juan Pablo II mujer y el hombre, va muchas veces, a la par con la hartura sexual).
Karolwojtyla, Amor Y Responsabilidad, loc. 1223-1229
La simpata no es ms que un indicio, no es nunca una relacin perfecta entre personas. Es menester que encuentre en el hombre su fundamento,
tomando como base la amistad que dilatarn su clima y su calor.
Karolwojtyla, Amor Y Responsabilidad, loc. 1230-1231
La amistad la simpata habran de interpenetrarse sin estorbarse. Ah reside el arte de la educacin del amor, la verdadera ars amandi. Es contrario a
sus reglas el permitir que la simpata (que aparece particularmente en la relacin hombre-mujer, en la que est ligada a un atractivo sensual y carnal)
oculte la necesidad de crear la amistad y la haga sta prcticamente imposible. Ah es, segn parece, donde radica frecuentemente la causa de
diversas catstrofes y fracasos a que se expone el amor humano.
Karolwojtyla, Amor Y Responsabilidad, loc. 1231-1235
Puede uno darse cuenta de la madurez de la amistad verificando si va acompaada de simpata, o ms an, si no le est enteramente subordinada y
no depende ms que de emociones y afectos, ni subsiste cuando no las siente, objetivamente, en las personas ni entre ellas.
Karolwojtyla, Amor Y Responsabilidad, loc. 1240-1241
El aspecto objetivo del amor, sin el cual queda siempre ste incompleto, puede, por tanto, conseguirse gracias a la camaradera. Como lo demuestra la
experiencia, los sentimientos son ms bien inconstantes, no pueden, por consiguiente, determinar de una manera durable las relaciones entre des
personas. Es indispensable que se encuentren medios que permitan a los sentimientos no slo tomar el camino de la voluntad, sino, lo que es ms,
hacer nacer esta unidad de quereres (unun velle) que hace que dos yo lleguen a ser un nosotros. Es justamente en la amistad donde se encuentra
esa unidad.
Karolwojtyla, Amor Y Responsabilidad, loc. 1251-1255
La persona no puede, como si no fuera ms que una cosa, ser propiedad de otro.
Karolwojtyla, Amor Y Responsabilidad, loc. 1285-1286
Amusing Ourselves to Death: Public Discourse in the Age of Show Business, Neil Postman
people will come to love their oppression, to adore the technologies that undo their capacities to think.
Neil Postman, Amusing Ourselves to Death: Public Discourse in the Age of Show Business, loc. 39-40
Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, Francis Selman
we shall be comprehensores (those who understand and behold what we have only dimly discerned by faith in this life).
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 11, loc. 118-119
Erwin Schrdinger (d. 1961), who believed that we all have one consciousness. It clearly undermines the belief of Christians in the immortality of the
individual soul because, if my mind is not really my own but an external one thinking in me, I am not responsible
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 15, loc. 171-173
for my actions and so all meaning of reward or punishment in the next life for what I do in this life is removed.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 15, loc. 173-173
as society needs members who are devoted to study and contemplation, because the highest end of human life is to know the truth, the religious
dispossess themselves for a higher end than helping the poor by material means.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 15, loc. 176-178
the doctrine of faith is a higher and more certain adherence than natural knowledge, although it is imperfect in explaining what is above the power of
reason and our understanding.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 20, loc. 226-227
know that God exists as the cause of the world, because effects resemble their cause and bear a likeness to their cause.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 20, loc. 229-230
We have to speak of God by analogy because these perfections exist in God and in creatures in a different way. God is not just wise, good, and
powerful: he is Wisdom, Goodness, and Power itself. This is not true of any creature: they may be good or wise but none is Wisdom or Goodness itself.
Solon was wise but is not Wisdom; wisdom is rather something that he shared in. When we call God living, we speak by analogy because creatures
are living but God is Life itself. This is because everything that receives something like existence, life, or goodness goes back to something that does not
receive these perfections from another or, therefore, share in them. God does not share in life: he is Life; all life comes from him.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 24, loc. 286-291
it is inappropriate to talk, as some contemporary philosophers of religion do, about a universe in which God exists, as though God were an item among
other items in the universe and not greater than the whole universe. God cannot be an item in the universe, as it all comes from him.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 25, loc. 313-315
when we say what a thing is, we define it. To define it is to set limits to the way it exists, but there are no limits to Gods existence.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 27, loc. 341-342
Just as we cannot see pure light by itself but only when it is reflected by other things in the various colors of the spectrum, so we do not know God as he
is but speak of him from created things, which reflect their Maker.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 28, loc. 350-351
Notes: 1) es prudente ir por la vida con conciencia de que puedes estar equivocado.
Its a long way from the Mets to the moral status of abortion, and some readers will suspect that the conceptual distance between being wrong about
facts and being wrong about convictions is unbridgeable. Other readers, meanwhile, will raise a different objection: that we can never be completely
sure of the truth, and therefore cant legitimately describe anything as right or wrong. In short, trying to forge a unified theory out of our ideas about
error is akin to herding cats.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 10, loc. 147-52
(You cant define error, Socrates observes in Platos Theaetetus, without also defining knowledge; your theory of one hinges entirely on your theory of
the other.)
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 11, loc. 157-58
to be wrong is to believe something is true when it is falseor, conversely, to believe it is false when it is true.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 11, loc. 161-62
the human factors in questionstress, distraction, disorganization, inadequate training, lack of information, and so forthare those that contribute to
inefficiencies, hazards, and mistakes.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 11, loc. 168-70
Although its researchers look at the psychological as well as the structural reasons we get things wrong, their overall objective is practical: they seek to
limit the likelihood and impact of future mistakes.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 12, loc. 174-76
In high-stakes situations, we should want to do everything possible to ensure that we are rightwhich, as we will see, we can only do by imagining all
the ways we could be wrong.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 13, loc. 194-95
By examining our sense of certainty and our reaction to error in cases where we turn out to be objectively wrong, we can learn to think differently about
our convictions in situations where no one will ever have the final say.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 13, loc. 198-99
two important things remain to be said about the scope and method of this project. And they are two important big things: one concerns morality and the
other concerns truth.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 14, loc. 202-3
In daily life, we use wrong to refer to both error and iniquity: it is wrong to think that the earth is flat, and it is also wrong to push your little brother down
the stairs. Im concerned here only with the former kind of wrongness, but for several reasons, moral issues will be a constant presence in these pages.
One such reason is that moral and intellectual wrongness are connected not by mere linguistic coincidence but by a long history of associating error with
eviland, conversely, rightness with righteousness.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 14, loc. 203-7
determined.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 18, loc. 266-68
there is no experience of being wrong. There is an experience of realizing that we are wrong,
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 19, loc. 283-84
Notes: 1) no va a existir una formula para sentir lo que es equivocarse. una forma de ser perfecto. de prevenir todos tus errores. puedes dejar de
intentarlo
When you are simply going about your business in a state you will later decide was delusional, you have no idea of it whatsoever. You are like the
coyote in the Road Runner cartoons, after he has gone off the cliff but before he has looked down.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 19, loc. 288-89
Whatever falsehoods each of us currently believes are necessarily invisible to us.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 19, loc. 291-92
As soon as we know that we are wrong, we arent wrong anymore, since to recognize a belief as false is to stop believing it.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 293-94
Heisenberg Uncertainty Principle of Error: we can be wrong, or we can know it, but we cant do both at the same time.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 294-95
Error-blindness goes some way toward explaining our persistent difficulty with imagining that we could be wrong. Its easy to ascribe this difficulty to
various psychological factorsarrogance, insecurity, and so forthand these plainly play a role. But error-blindness suggests that another, more
structural issue might be at work as well. If it is literally impossible to feel wrongif our current mistakes remain imperceptible to us even when we
scrutinize our innermost being for signs of themthen it makes sense for us to conclude that we are right. Similarly, error-blindness helps explain why
we accept fallibility as a universal phenomenon yet are constantly startled by our own mistakes.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 295-300
an error, from the point of view of the person who makes it, is essentially a Mental Act of God. Although we understand in the abstract that errors
happen, our specific mistakes are just as unforeseeable to us as specific tornadoes or specific lightning strikes. (And, as a result, we seldom feel that we
should be held accountable for them. By law, after all, no one is answerable for an Act of God.)
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 301-3
Yes, the world can be profoundly confusing; and yes, other people can mislead or deceive you. In the end, though, nobody but you can choose to
believe your own beliefs. Thats part of why recognizing our errors is such a strange experience: accustomed to disagreeing with other people, we
suddenly find ourselves at odds with ourselves. Error, in that moment, is less an intellectual problem than an existential onea crisis not in what we
know, but in who we are.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 23, loc. 344-47
all these thinkers and many more conceived of error as arising from a gap: sometimes between the particular and the general, sometimes between
words and things, sometimes between the present and the primeval, sometimes between the mortal and the divinebut in every case, and
fundamentally, between our own mind and the rest of the world.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 24, loc. 362-64
For the most part, we spend our lives blithely ignoring this gap. And with good reason. Who wants to be reminded of the fall from grace, the separation
from truth, the particular and limited nature of our existence? When we get things wrong, however, this rift between internal and external realities
suddenly reveals itself. Thats one reason why erring can be so disquieting. But another, oddly paradoxical reason is our failure to spot this rift earlier.
Our mistakes show us that the contents of our minds can be as convincing as reality. Thats a dismaying discovery, because it is precisely this quality of
convincing-ness, of verisimilitude, that we rely on as our guide to what is right and real.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 24, loc. 364-69
Yet if we find this mental trickery troubling, we should also find it comforting. The miracle of the human mind, after all, is that it can show us the world not
only as it is, but also as it is not: as we remember it from the past, as we hope or fear it will be in the future, as we imagine it might be in some other
place or for some other person. We already saw that seeing the world as it is not is pretty much the definition of erringbut it is also the essence of
imagination, invention, and hope.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 25, loc. 369-73
our errors sometimes bear far sweeter fruits than the failure and shame we associate with them. True, they represent a moment of alienation, both from
ourselves and from a previously convincing vision of the world. But whats wrong with that? To alienate means to make unfamiliar; and to see
thingsincluding ourselvesas unfamiliar is an opportunity to see them anew.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 25, loc. 373-76
For error to help us see things differently, however, we have to see it differently first.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 25, loc. 376
Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, roberto.andonie@gmail.com
I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe
that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2886-88
The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good
evidence.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2894-95
We know that "going grand" can be the most temporary and illusory state.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2901
I cannot conceive of a god who rewards and punishes his creatures or has a will of the kind that we experience in ourselves. Neither can I nor would I
want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egotism, cherish such thoughts. I am satisfied with
the mystery of the eternity of life and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a
portion, be it ever so tiny, of the Reason that manifests itself in nature.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2980-84
For Carl, what mattered most was what was true, not merely what would make us feel better. Even at this moment when anyone would be for Epilogue 271 given for turning away from the reality of our situation,
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 3023-25
Bread for the Journey: A Daybook of Wisdom and Faith, Henri J. M. Nouwen
intimacy is the fruit that grows through touching one anothers wounds.
Henri J. M. Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith, loc. 208-209
Patience is not a waiting passivity until someone else does something. Patience asks us to live the moment to the fullest, to be completely present to the
moment, to taste the here and now, to be where we are. When we are impatient we try to get away from where we are. We behave as if the real thing
will happen tomorrow, later and somewhere else.
Henri J. M. Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith, loc. 212-214
We need to forgive one another for not being God!
Henri J. M. Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith, loc. 327-327
Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, roberto.andonie@gmail.com
So, according to Freud, sexual fantasies result at least in part from a lack of sexual fulfillment, with the fantasy serving as a means of satisfying a
frustrated wish.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 710-12
on Creative Writers and Day-Dreaming, Freud opined, We may lay it down that a happy person never phantasies, only an unsatisfied one. The motive
forces of phantasies are unsatisfied wishes, and every single phantasy is the fulfilment of a wish, a correction of unsatisfying reality.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 743-45
We may lay it down that a happy person never phantasies, only an unsatisfied one. The motive forces of phantasies are unsatisfied wishes, and every
single phantasy is the fulfilment of a wish, a correction of unsatisfying reality.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 744-45
siente la discrepancia entre lo que es y lo que debera ser; empleando aqu debera no en el sentido de un mandamiento, sino en el sentido de las
metas evo-lucionistas inmanentes e inherentes a los cromosomas de los que se desarrolla, as como su futura constitucin fsica, el color de sus ojos,
etc., que estn ya presentes en los cromosomas.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1989-92
Si el hombre pierde contacto con el grupo social en el que vive, se asusta del aislamiento absoluto y por este miedo no se atreve a pensar la que no se
piensa. Pero el hombre teme tambin estar completamente aislado de la humanidad, que est dentro de l y es representada por su conciencia. Ser
completamente inhumano es tambin aterrador, aunque, segn parece indicar la evidencia histrica, menos aterrador que sentirse socialmente
condenado al ostracismo, suponiendo que toda una sociedad haya adoptado normas inhumanas de conducta.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1992-96
Cuanto ms se aproxime una sociedad a la norma de vida humana, menos conflicto habr entre el aislamiento de la sociedad y de la humanidad.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1996-97
en la medida en que una persona por su propio desarrollo intelectual y espiritual siente su solidaridad con la humanidad, puede tolerar ms el
ostracismo social y a la inversa.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1998-99
El individuo no puede permitirse tener conciencia de pensamientos o sentimientos incompatibles con los patrones de su cultura y, por ello, se ve
obligado a reprimirlos.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 2001-2
En cuanto a los contenidos del inconsciente, no es posible ninguna generalizacin. Pero puede hacerse esta afirmacin: siempre representa al hombre
total, con todas sus posibilidades de oscuridad y de luz; siempre contiene la base de las distintas respuestas que el hombre es capaz de dar a la
pregunta que plantea la existencia.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 2004-6
Notes: 1) pero es que llevo la mayor parte de mi vida queriendo no ser infinito. esperando a que todo acabe y pueda desaparecer. como puedo desear
una eternidad? si algo me suena una tortura. como hago para desear la vida eterna si ni siquiera deseo la vida terrena? tengo demasiado miedo al
infierno.
la fe no se opone a la razn humana.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 331
"La santa Iglesia, nuestra madre, mantiene y ensea que Dios, principio y fin de todas las cosas, puede ser conocido con certeza mediante la luz
natural de la razn humana a partir de las cosas creadas"
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 332-34
El espritu humano, para adquirir semejantes verdades, padece dificultad por parte de los sentidos y de la imaginacin, as como de los malos deseos
nacidos del pecado original. De ah procede que en semejantes materias los hombres se persuadan fcilmente de la falsedad o al menos de la
incertidumbre de las cosas que no quisieran que fuesen verdaderas
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 341-43
40 Puesto que nuestro conocimiento de Dios es limitado, nuestro lenguaje sobre Dios lo es tambin.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 350-51
42 Dios transciende toda criatura. Es preciso, pues, purificar sin cesar nuestro lenguaje de todo lo que tiene de limitado, de expresin por medio de
imgenes, de imperfecto, para no confundir al Dios "inefable, incomprensible, invisible, inalcanzable" (Anfora de la Liturgia de San Juan Crisstomo)
con nuestras representaciones humanas. Nuestras palabras humanas quedan siempre ms ac del Misterio de Dios.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 355-58
El hombre es por naturaleza y por vocacin un ser religioso. Viniendo de Dios y yendo hacia Dios, el hombre no vive una vida plenamente humana si no
vive libremente su vnculo con Dios.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 363-64
El hombre est hecho para vivir en comunin con Dios, en quien encuentra su dicha."Cuando yo me adhiera a ti con todo mi ser, no habr ya para mi
penas ni pruebas, y viva, toda llena de ti, ser plena"
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 365-66
Cuando el hombre escucha el mensaje de las criaturas y la voz de su conciencia, entonces puede alcanzar a certeza de la existencia de Dios, causa y
fin de todo.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 368-69
La Iglesia ensea que el Dios nico y verdadero, nuestro Creador y Seor, puede ser conocido con certeza por sus obras, gracias a la luz natural de la
razn humana
Coelho_Paulo_El_alquimista, roberto.andonie@gmail.com
Compra tu rebao y recorre el mundo hasta que aprendas que nuestro castillo es el ms importante y que nuestras mujeres son las ms bellas.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 128-129
El problema es que ellas no se dan cuenta de que estn haciendo caminos nuevos cada da. No perciben que los pastos cambian, que las estaciones
son diferentes, porque slo estn preocupadas por el agua y la comida.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 138-139
Las cosas simples son las ms extraordinarias, y slo los sabios consiguen verlas.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 176-176
-Cul es la mayor mentira del mundo? -indag, sorprendido, el muchacho. -Es sta: en un determinado momento de nuestra existencia, perdemos el
control de nuestras vidas, y stas pasan a ser gobernadas por el destino.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 206-207
Todas las personas, al comienzo de su juventud, saben cul es su Leyenda Personal. En ese momento de la vida todo se ve claro, todo es posible, y
ellas no tienen miedo de soar y desear todo aquello que les gustara hacer en sus vidas. No obstante, a medida que el tiempo va pasando, una
misteriosa
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 235-237
fuerza trata de convencerlas de que es imposible realizar la Leyenda Personal.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 237-238
> -Si empiezas por prometer lo que an no tienes, perders tu voluntad para conseguirlo.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 266-266
pero tuviste que pagar seis ovejas porque yo te ayud a tomar una decisin. El muchacho se guard las piedras en el zurrn. De ahora en adelante,
tomara sus propias decisiones.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 317-318
Soy como todas las personas: veo el mundo tal como deseara que sucedieran las cosas, y no como realmente suceden.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 411-412
Sinti de repente que l poda contemplar el mundo como una pobre vctima de un ladrn o como un aventurero en busca de un tesoro.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 430-431
Este pastelero no hace dulces porque quiera viajar, o porque se quiera casar con la hija de un comerciante. Este pastelero hace dulces porquele gusta
hacerlos,
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 438-439
Tengo miedo de realizar mi sueo y despus no tener ms motivos para continuar vivo.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 520-521
-He aprendido que el mundo tiene una Alma y que quien entienda esa Alma entender el lenguaje de las cosas. Aprend que muchos alquimistas
vivieron su Leyenda Personal y terminaron descubriendo el Alma del Mundo, la Piedra Filosofal y el Elixir. Pero, sobre todo, he aprendido que estas
cosas son tan simples que pueden escribirse sobre una esmeralda.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 778-781
las criaturas. l slo tena una explicacin para este hecho: las cosas tenan que ser transmitidas as porque estaran hechas de Vida Pura, y este tipo
de vida difcilmente consigue ser captado en pinturas o palabras.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 815-817
En aquella poca, toda la ciencia de la Gran Obra poda ser escrita en una simple esmeralda. Pero los hombres no dieron importancia a las cosas
simples y comenzaron a escribir tratados, interpretaciones y estudios filosficos.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 1178-1180
yo no existira si no existiera en ti, de quien todo procede, por el cual y en el cual existe todo.
San Agustin, Confesiones, loc. 22-23
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 27, loc. 401-6
La oracin siempre es un opus gloriae (obra, trabajo de gloria). El hombre es sacerdote de la creacin. Cristo ha confirmado para l una vocacin y
dignidad tales. La criatura realiza su opus gloriae por el mero hecho de ser lo que es, y por medio del esfuerzo de llegar a ser lo que debe ser.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 27, loc. 409-11
El hombre alcanza la plenitud de la oracin no cuando se expresa principalmente a s mismo, sino cuando permite que en ella se haga ms plenamente
presente el propio Dios.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 28, loc. 416-17
Pienso que debe rezar de manera que, profundizando en el misterio revelado en Cristo, pueda cumplir mejor su ministerio. Y el Espritu Santo
ciertamente le gua en esto. Basta solamente que el hombre no ponga obstculos. El Espritu Santo viene en ayuda de nuestra debilidad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 28, loc. 422-24
Evangelio es, antes que ninguna otra cosa, la alegra de la creacin.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 431-32
El mal no es ni fundamental ni definitivo. Tambin en este punto el cristianismo se distingue de modo tajante de cualquier forma de pesimismo
existencial.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 434-35
La creacin ha sido dada y confiada como tarea al hombre con el fin de que constituya para l no una fuente de sufrimientos, sino para que sea el
fundamento de una existencia creativa en el mundo. Un hombre que cree en la bondad esencial de las criaturas est en condiciones de descubrir todos
los secretos de la creacin, de perfeccionar continuamente la obra que Dios le ha asignado.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 436-38
tiene que resultar obvio que es mejor existir que no existir;
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 439
en el horizonte del Evangelio no hay sitio para ningn nirvana, para ninguna apata o resignacin. Hay, en cambio, un gran reto para perfeccionar todo
lo que ha sido creado, tanto a uno mismo como al mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 439-41
El motivo de nuestra alegra es pues tener la fuerza con la que derrotar el mal, y es recibir la filiacin divina, que constituye la esencia de la Buena
Nueva. Este poder lo da Dios al hombre en Cristo. El Hijo unignito viene al mundo no para juzgar al mundo, sino para que el mundo se salve del mal
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 30, loc. 446-49
hombre de esta fundamental afirmacin del valor de la existencia, del valor de la Creacin y de la esperanza en la vida futura. Naturalmente, no se trata
ni de una alegra ingenua ni de una esperanza vana. La alegra de la victoria sobre el mal no ofusca la conciencia realista de la existencia del mal en el
mundo y en todo hombre. Es ms, incluso la agudiza.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 30, loc. 454-56
La conciencia de tales peligros, sin embargo, no genera pesimismo, sino que lleva a la lucha por la victoria del bien en cualquier campo. Y esta lucha
por la victoria del bien en el hombre y en el mundo provoca la necesidad de
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 31, loc. 463-65
Hay que mirar la inmensidad del bien que ha brotado del misterio de la Encarnacin del Verbo y, al mismo tiempo, no permitir que se nos desdibuje el
misterio del pecado,
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 31, loc. 472-73
pero el hombre no puede traspasar el umbral de esa verdad si no lo atrae el mismo Espritu Santo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 32, loc. 488-89
puede el hombre, y cmo, llegar a la conviccin de que Dios verdaderamente existe? Su pregunta se refiere, a fin de cuentas, a la distincin
pascaliana entre el Absoluto, es decir, el Dios de los filsofos (los libertins racionalistas), y el Dios de Jesucristo y, antes, el Dios de los patriarcas,
desde Abraham a Moiss. Solamente este segundo es el Dios vivo. El primero es fruto del pensamiento humano, de la especulacin humana, que, sin
embargo, est en condiciones de poder decir algo vlido sobre l, como la Constitucin conciliar sobre la Divina Revelacin, la Dei Verbum, ha
recordado (n. 3). Todos los argumentos racionales, a fin de cuentas, siguen el camino indicado por el Libro de la Sabiduria y por la Carta a los
Romanos: van del mundo visible al Absoluto invisible.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 34, loc. 509-15
Realmente, los desequilibrios que sufre el mundo moderno estn ligados a ese otro desequilibrio fundamental que hunde sus races en el corazn
humano. Son muchos los elementos que combaten en el propio interior del hombre. Por una parte, como criatura, el hombre experimenta mltiples
limitaciones; por otra, se siente, sin embargo, ilimitado en sus deseos y llamado a una vida superior. Atrado por muchos otros deseos, tiene que elegir
alguno y renunciar a otros. Adems, como enfermo y pecador, no raramente hace lo que no quiere, y deja de hacer lo que quera llevar a cabo. Por ello
sufre en s mismo una divisin, de la que provienen tantas y tan graves discordias en la sociedad. [...]. A pesar de eso, ante la actual evolucin del
mundo, son cada dia ms numerosos los que se plantean o los que acometen con nueva penetracin las cuestiones ms fundamentales: Qu es el
hombre? Cul es el sentido del dolor, del mal, de la muerte, que, a pesar de tantos progresos, todava subsisten? Qu valen estas conquistas
logradas a tan alto precio? Qu aporta el hombre a la sociedad, y qu puede esperarse de ella? Qu habr despus de esta vida? Esto: la Iglesia
cree que Cristo, muerto y resucitado por todos, da siempre al hombre, mediante su Espritu, luz y fuerza para responder a su mxima vocacin; y que
no ha sido dado en la tierra otro nombre a los hombres por el que puedan salvarse. Cree igualmente que la clave, el centro y el fin del hombre y de toda
la historia humana se encuentran en su Seor y Maestro
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 35, loc. 526-36
El interrogante sobre la existencia de Dios est ntimamente unido a la finalidad de la existencia humana.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 36, loc. 539-40
El positivismo no fue solamente una filosofa, ni slo una metodologa; fue una de esas escuelas de la sospecha que la poca moderna ha visto florecer
y prosperar. El hombre es realmente capaz de conocer algo ms de lo que ven sus ojos u oyen sus odos? Existe otra ciencia adems del saber
rigurosamente emprico? La capacidad de la razn humana est totalmente sometida a los sentidos, e interiormente dirigida por las leyes de la
matemtica, que han demostrado ser particularmente tiles para ordenar los fenmenos de manera racional, adems de para orientar los procesos del
progreso tcnico?
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 36, loc. 552-56
el conocimiento humano sea, inicialmente, un conocimiento sensorial. Ningn clsico de la filosofa, ni Platn ni Aristteles, lo pona en duda. El
realismo cognoscitivo, tanto el llamado realismo ingenuo como el realismo crtico, afirma unnimemente que nihil est in intellectu, quod prius non fuerit
in sensu (nada est en el intelecto que no haya estado antes en el sentido). Sin embargo, los lmites de tal sensus no son exclusivamente
sensoriales.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 37, loc. 561-64
El hombre se reconoce a s mismo como un ser tico, capaz de actuar segn los criterios del bien y del mal, y no solamente segn la utilidad y el
placer. Se reconoce tambin a s mismo como un ser religioso, capaz de ponerse en contacto con Dios. La oracin -de la que se ha hablado
anteriormente- es, en cierto sentido, la primera prueba de esta realidad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 38, loc. 574-76
El pensamiento contemporneo, al alejarse de las convicciones positivistas, ha hecho notables avances en el descubrimiento, cada vez ms completo,
del hombre, al reconocer, entre otras cosas, el valor del lenguaje metafrico y simblico.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 38, loc. 576-78
En la misma medida que el positivismo nos aleja de esta comprensin ms completa, y, en cierto sentido, nos excluye de ella, la hermenutica, que
ahonda en el significado del lenguaje simblico, nos permite reencontrarla e incluso, en cierto modo, profundizar en ella. Esto est dicho, obviamente,
sin querer negar en absoluto la capacidad de la razn para proponer enunciados conceptuales verdaderos sobre Dios y sobre las verdades de fe.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 38, loc. 579-83
la postura de santo Toms, para quien no es el pensamiento el que decide la existencia, sino que es la existencia, el esse, lo que decide el pensar!
Pienso del modo que pienso porque soy el que soy-es decir, una criatura- y porque l es El que es, es decir, el absoluto Misterio increado.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 40, loc. 607-9
Yo te alabo, Padre, Seor del cielo y de la tierra, porque has escondido estas cosas a los doctos y a los sabios y las has revelado a los pequeos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 46, loc. 705-6
el proceso de alejamiento del Dios de los Padres, del Dios de Jesucristo, del Evangelio y de la Eucarista no trajo consigo la ruptura con un Dios
existente ms all del mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 49, loc. 750-51
El racionalismo iluminista puso entre parntesis al verdadero Dios y, en particular, al Dios Redentor.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 50, loc. 756
El racionalismo iluminista podia aceptar un Dios fuera del mundo, sobre todo porque sta era una hiptesis no comprobable. Era imprescindible, sin
embargo, que a ese Dios se le colocara fuera del mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 50, loc. 759-61
Dios ha amado al mundo. Para la mentalidad iluminista, el mundo no necesita del amor de Dios. El mundo es autosuficiente, y Dios, a su vez, no es
en primer lugar amor; es en todo caso intelecto, intelecto que eternamente conoce. Nadie tiene necesidad de Su intervencin en este mundo, que
existe, es autosufi ciente, transparente al conocimiento humano, que gracias a la investigacin cientfica est cada vez ms libre de misterios, cada vez
ms sometido por el hombre como re curso inagotable de materias primas, a este hombre de- miurgo de la tcnica moderna. Es este mundo el que
tiene que dar la felicidad al hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 51, loc. 773-77
Dios am tanto al mundo que le entreg a su Hijo unignito para que el hombre no muera (cfr. Juan 3,16). De este modo Jess da a entender que el
mundo no es la fuente de la definitiva felicidad del hombre. Es ms, puede convertirse en fuente de su perdicin. Este mundo, que aparece como un
gran taller de conocimientos elaborados por el hombre, como progreso y civilizacin, este mundo, que se presenta como moderno sistema de medios
de comunicacin, como el ordenamiento de las libertades democrticas sin limitacin alguna, este mundo no es capaz, sin embargo, de hacer al
hombre feliz.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 51, loc. 778-82
El Hijo del hombre no ha venido al mundo para juzgarlo, sino para salvarlo
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 52, loc. 792
Yo tampoco te condeno; vete y de ahora en adelante no peques ms
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 53, loc. 808
Salvar significa liberar del mal. Aqu no se trata solamente del mal social, como la injusticia, la opresin, la explotacin; ni solamente de las
enfermedades, de las catstrofes, de los cataclismos naturales y de todo lo que en la historia de la humanidad es calificado como desgracia. Salvar
quiere decir liberar del mal radical, de.finitivo. Semejante mal no es siquiera la muerte.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 60, loc. 910-13
El mundo, que puede perfeccionar sus tcnicas teraputicas en tantos mbitos, no tiene el poder de liberar al hombre de la muerte. Y por eso el mundo
no puede ser fuente de salvacin para el hombre. Solamente Dios salva, y salva a toda la humanidad en Cristo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 60, loc. 915-16
Un mal an ms radical es el rechazo del hombre por parte de Dios, es decir, la condenacin eterna como consecuencia del rechazo de Dios por parte
del hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 60, loc. 920-21
Y qu es esta vida eterna? Es la felicidad que proviene de la unin con Dios. Cristo afirma: sta es la vida eterna: que te conozcan a ti, nico Dios
verdadero, y al que has enviado, Jesucristo (Juan 17,3). La unin con Dios se actualiza en la visin del Ser divino cara a cara
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 923-25
visin llamada beatfica, porque lleva consigo el definitivo cumplimiento de la aspiracin del hombre a la verdad. En vez de tantas verdades parciales,
alcanzadas por el hombre mediante el conocimiento precientfico y cientfico, la visin de Dios cara a cara permite gozar de la absoluta plenitud de la
verdad. De este modo es definitivamente satisfecha la aspiracin humana a la verdad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 926-28
La salvacin, sin embargo, no se reduce a esto. Conociendo a Dios cara a cara, el hombre encuentra la absoluta plenitud del bien. La intuicin
platnica de la idea de bien encuentra en el cristianismo su confirmacin ultrafilosfica y definitiva. No se trata aqu de la unin con la idea de bien, sino
de la unin con el Bien mismo. Dios es este bien.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 928-31
Como plenitud del Bien, Dios es plenitud de la vida. La vida es en l y es por l. sta es la vida que no tiene lmites de tiempo ni de espacio.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 932-33
Existe tambin el destino a la condenacin eterna, que no es otra cosa que el definitivo rechazo de Dios, la definitiva ruptura de la comunin con el
Padre, el Hijo y el Espritu Santo. En ella no es tanto Dios quien rechaza al hombre como el hombre quien rechaza a Dios.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 62, loc. 945-47
La felicidad que brota del conocimiento de la verdad, de la visin de Dios cara a cara, de la participacin de Su vida, esta felicidad, es tan
profundamente acorde con esa aspiracin, que est inscrita en la esencia del hombre,
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 62, loc. 950-51
La soteriologa cristiana es soteriologa de la plenitud de vida.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 63, loc. 960-61
El poder salvfico del amor-segn las palabras de san Pablo en la Carta a los Corintios- es ms grande que el puro conocimiento de la
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 63, loc. 963-64
A pesar de toda su orientacin hacia la vida eterna, hacia esa felicidad que se encuentra en Dios mismo, el cristianismo, y especialmente el cristianismo
occidental, no ha sido nunca una religin indiferente con respecto al mundo; ha estado siempre abierto al mundo, a sus interrogantes, a sus
inquietudes, a sus expectativas.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 65, loc. 983-85
Todos los pueblos forman una comunidad, tienen un mismo origen, puesto que Dios hizo habitar a todo el gnero humano sobre la faz de la tierra; y
tienen tambin un solo fin ltimo, Dios, cuya providencia, manifestacin de bondad y designios de salvacin se extienden a todos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 66, loc. 1004-6
Los hombres esperan de las diversas religiones la respuesta a los recnditos enigmas de la condicin humana, que ayer como hoy turban
profundamente el corazn del hombre: la naturaleza del hombre, el sentido y el fin de nuestra vida, el bien y el pecado, el origen y el fin del dolor, el
camino para conseguir la verdadera felicidad, la muerte, el juicio y la retribucin despus de la muerte y, finalmente, el ltimo e inefable misterio que
envuelve nuestra existencia, de donde procedemos y hacia el que nos dirigimos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 66, loc. 1006-10
Desde la antiguedad hasta nuestros das, se halla en los diversos pueblos una cierta sensibilidad de aquella misteriosa fuerza que est presente en el
curso de las cosas y en los acontecimientos de la vida humana, y a veces tambin se reconoce la Suprema Divinidad y tambin al Padre. Sensibilidad y
conocimiento que impregnan la vida de un ntimo sentido religioso. Junto a eso, las religiones, relacionadas con el progreso de la cultura, se esfuerzan
en responder a las mismas cuestiones con nociones ms precisas y con un lenguaje ms elaborado
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 66, loc. 1010-13
La iluminacin experimentada por Buda se reduce a la conviccin de que el mundo es malo, de que es fuente de mal y de sufrimiento para el
hombre. Para liberarse de este mal hay que liberarse del mundo; hay que romper los lazos que nos unen con la realidad externa, por lo tanto, los lazos
existentes en nuestra misma constitucin humana, en nuestra psique y en nuestro cuerpo. Cuanto ms nos liberamos de tales ligmenes, ms
indiferentes nos hacemos a cuanto es el mundo, y ms nos liberamos del sufrimiento, es decir, del mal que proviene del mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 71, loc. 1076-80
Pero el doctor de la Iglesia no propone solamente el desprendimiento del mundo. Propone el desprendimiento del mundo para unirse a lo que est
fuera del mundo, y no se trata del nirvana, sino de un Dios personal.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 72, loc. 1091-92
que hace al hombre consciente de que el mal est en el apego al mundo por medio de los sentidos, el intelecto y el espritu, sino por la Revelacin del
Dios vivo. Este Dios se abre a la unin con el hombre, y hace surgir en el hombre la capacidad de unirse a l, especialmente por medio de las virtudes
teologales: la fe, la esperanza y sobre todo el amor.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 72, loc. 1099-1101
abandonarse a una actitud negativa hacia el mundo, con la conviccin de que para el hombre el mundo es slo fuente de sufrimiento y de que por eso
nos debemos distanciar de l, no es negativa solamente porque sea unilateral, sino tambin porque fundamentalmente es contraria al desarrollo del
hombre y al desarrollo del mundo, que el Creador ha dado y confiado al hombre como tarea.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 73, loc. 1108-11
el mundo que los cristianos creen que ha sido creado y conservado en la existencia por el amor del Creador, mundo ciertamente sometido bajo la
esclavitud del pecado pero, por Cristo crucificado y resucitado, con la derrota del Maligno, liberado y destinado, segn el propsito divino, a
transformarse y a alcanzar su cumplimiento
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 73, loc. 1113-15
El mundo es para el cristiano criatura de Dios, no hay necesidad por tanto de realizar un desprendimiento tan absoluto para encontrarse a s mismo en
lo profundo de su ntimo misterio. Para el cristianismo no tiene sentido hablar del mundo como de un mal radical, ya que al comienzo de su camino
se encuentra el Dios Creador que ama la propia criatura, un Dios que ha entregado a su Hijo unignito, para que quien crea en l no muera, sino que
tenga la vida eterna
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 73, loc. 1117-20
el antisemitismo es un gran pecado contra la humanidad; que todo odio racial acaba inevitablemente por llevar a la conculcacin de la dignidad
humana.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 78, loc. 1191-92
Siempre y en todas partes el Evangelio ser un desafio para la debilidad humana. En ese desafo est toda su fuerza. Y el hombre, quiz, espera en su
subconsciente un desafio semejante; hay en l la necesidad de superarse a s mismo. Slo superndose a s mismo el hombre es plenamente hombre
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 83, loc. 1262-64
La Iglesia renueva cada da, contra el espritu de este mundo, una lucha que no es otra cosa que la lucha por el alma de este mundo. Si de hecho, por
un lado, en l estn presentes el Evangelio y la evangelizacin, por el otro hay una poderosa antievangelizacin, que dispone de medios y de
programas, y se opone con gran fuerza al Evangelio y a la evangelizacin. La lucha por el alma del mundo contemporneo es enorme all donde el
espritu de este mundo parece ms poderoso.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 88, loc. 1345-48
Estos arepagos son hoy el mundo de la ciencia, de la cultura, de los medios de comunicacin; son los ambientes en que se crean las elites
intelectuales, los ambientes de los escritores y de los artistas.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 88, loc. 1349-50
Qu es la juventud? No es solamente un perodo de la vida correspondiente a un determinado nmero de aos, sino que es, a la vez, un tiempo dado
por la Providencia a cada hombre, tiempo que se le ha dado como tarea, durante el cual busca, como el joven del Evangelio, la respuesta a los
interrogantes fundamentales; no slo el sentido de la vida, sino tambin un plan concreto para comenzar a construir su vida. sta es la caracterstica
esencial de la juventud.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 94, loc. 1430-33
Si en cada poca de su vida el hombre desea afirmarse, encontrar el amor, en sta lo desea de un modo an ms intenso. El deseo de afirmacin, sin
embargo, no debe ser entendido como una legitimacin de todo, sin excepciones. Los jvenes no quieren eso; estn tambin dispuestos a ser
reprendidos, quieren que se les diga s o no. Tienen necesidad de un gua, y quieren tenerlo muy cerca. Si recurren a personas con autoridad, lo hacen
porque las suponen ricas de calor humano y capaces de andar con ellos por los caminos que estn siguiendo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 94, loc. 1434-38
La juventud es el perodo de la personalizacin de la vida humana. Es tambin el perodo de la comunin: los jvenes, sean chicos o chicas, saben que
tienen que vivir para los dems y con los dems, saben que su vida tiene sentido en la medida en que se hace don gratuito para el prjimo. Ah tienen
origen todas las vocaciones, tanto las sacerdotales o religiosas, como las vocaciones al matrimonio o a la familia.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 94, loc. 1439-42
Si se ama el amor humano, nace tambin la viva necesidad de dedicar todas las fuerzas a la bsqueda de un amor hermoso.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 95, loc. 1454-55
Porque el amor es hermoso. Los jvenes, en el fondo, buscan siempre la belleza del amor, quieren que su amor sea bello. Si ceden a las debilidades,
imitando modelos de comportamiento que bien pueden calificarse como un escndalo del mundo contemporneo (y son modelos desgraciadamente
muy difundidos), en lo profundo del corazn desean un amor hermoso y puro. Esto es vlido tanto para los chicos como para las chicas. En definitiva,
saben que nadie puede concederles un amor as, fuera de Dios. Y, por tanto, estn dispuestos a seguir a Cristo, sin mirar los sacrificios que eso pueda
comportar.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 95, loc. 1455-59
los jvenes buscan a Dios, buscan el sentido de la vida, buscan respuestas definitivas: Qu debo
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 97, loc. 1483-84
Por lo tanto, es verdaderamente difcil hablar del silencio de Dios. Se debe ms bien hablar de la voluntad de sofocar la voz de Dios. S, este deseo de
sofocar la voz de Dios est bastante bien programado; muchos hacen cualquier cosa para que no se oiga Su voz, y se oiga solamente la voz del
hombre, que no tiene nada que ofrecer que no sea terreno.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 100, loc. 1522-24
Los que se rebelan contra las presuntas pretensiones de la Iglesia catlica probablemente no conocen, como deberan, esta enseanza.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 106, loc. 1625-26
Acurdate de que eres dbil, de que tambin t tienes necesidad de una incesante conversin. Podrs confirmar a los otros en la medida en que
tengas conciencia de tu debilidad. Te doy como tarea la verdad, la gran verdad de Dios, destinada a la salvacin del hombre; pero esta verdad no
puede ser predicada y realizada de ningn otro modo ms que amando.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 113, loc. 1731-34
Nuestra encclica Veritatis splendor, aunque no se refiere directamente al campo de la tica sexual sino a la gran amenaza que supone la civilizacin
occidental del relativismo moral, lo demuestra. Se dio perfectamente cuenta el papa Pablo VI, que saba que Su deber era luchar contra ese relativismo
frente a lo que es el bien esencial del hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 123, loc. 1873-75
Dios hace pasar al hombre a travs de un tal purgatorio interior toda su naturaleza sensual y espiritual, para llevarlo a la unin con l.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 133, loc. 2027-28
Y todos los seres humanos-leemos- estn obligados a buscar la verdad, especialmente en orden a Dios y a su Iglesia, y estn obligados a adherirse a
la verdad a medida que la van conociendo y a rendirle homenaje (n. 1).
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 134, loc. 2049-51
Por razn de su dignidad todos los seres humanos, en cuanto que son personas, es decir, dotados de razn y de voluntad libre y, por eso, investidos
de personal responsabilidad, estn por su misma naturaleza y por deber moral obligados a buscar la verdad, en primer lugar la concerniente a la
religin. Estn obligados tambin a adherirse a la verdad conocida y a ordenar toda su vida segn sus exigencias
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 134, loc. 2052-55
al imperativo interior de la conciencia para demostrar que la respuesta dada por el hombre a Dios y a Su palabra mediante la fe est estrechamente
unida a su dignidad personal. El hombre no puede ser constreido a aceptar la verdad. A ella es empujado solamente por su naturaleza, es decir, por
su misma libertad, que lo mueve a buscarla sinceramente y, cuando la encuentra, a adherirse a ella, sea con su conviccin sea con su comportamiento.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 135, loc. 2057-60
Si el hombre advierte en su propia conciencia una llamada, aunque est equivocada, pero que le parece incontrovertible, debe siempre y en todo caso
escucharla. Lo que no le es lcito es entrar culpablemente en el error, sin esforzarse por alcanzar la verdad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 135, loc. 2066-68
La conciencia, como ensea el Conci lio, es el ncleo ms secreto y el sagrario del hombre, en el que ste se siente a solas con Dios, cuya voz
resuena en su intimidad. [...] En la fidelidad a la conciencia los cristia nos se unen con los otros hombres para buscar la verdad y para resolver segn
verdad los muchos problemas morales que surgen en la vida individual y en la vida social.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 135, loc. 2069-72
Cuanto ms prevalece la conciencia recta, tanto ms las personas y los grupos sociales se alejan de la ciega arbitrariedad y se esfuerzan por
conformarse a las normas objetivas de la moralidad. No rara vez, sin embargo, ocurre que la conciencia sea errnea por ignorancia invencible, sin que
por esto pierda su dignidad. No puede decirse esto, en cambio, cuando el hombre se preocupa poco de buscar la verdad y el bien, y cuando la
conciencia se hace casi ciega como consecuencia del hbito del pecado (n. 16).
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 136, loc. 2072-75
A la luz de su enseanza podemos decir que la esencial utilidad de la fe consiste en el hecho de que, a travs de ella, el hombre realiza el bien de su
naturaleza racional.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 136, loc. 2076-78
Jess quiere despertar en los hombres la fe, desea que respondan a la palabra del Padre, pero lo quiere respetando siempre la dignidad del hombre,
porque en la bsqueda misma de la fe est ya presente una forma de fe, una forma implcita, y por eso queda ya cumplida la condicin necesaria para
la salvacin.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2089-91
Aquellos que sin culpa ignoran el Evangelio de Cristo y su Iglesia, y que sin embargo buscan sinceramente a Dios, y con la ayuda de la gracia se
esfuerzan por cumplir con obras Su voluntad, conocida a travs del dictamen de la conciencia, pueden conseguir la vida eterna.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2093-95
Tampoco la Divina Providencia niega las ayudas necesarias para la salvacin a los que no han llegado todava al claro conocimiento y reconocimiento
de Dios, y se esfuerzan, no sin la gracia divina, por alcanzar una vida recta
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2095-96
una vida honesta, recta, pero sin el Evangelio. Respondera que si una vida es verdaderamente recta es porque el Evangelio, no conocido o no
rechazado a nivel consciente, en realidad desarrolla ya su accin en lo profundo de la persona que busca con honesto esfuerzo la verdad y est
dispuesta a aceptarla, apenas la conozca.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2097-99
El mundo visible, de por s, no puede ofrecer base cientfica para una interpretacin atea, es ms, una reflexin honesta encuentra en l elementos
suficientes para llegar al conocimiento de Dios.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 140, loc. 2135-36
El amor por una persona excluye que se la pueda tratar como un objeto de disfrute.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 141, loc. 2161
Si Kant subraya con tanta fuerza que la persona no puede ser tratada como objeto de goce, lo hace para oponerse al utilitarismo anglosajn
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 142, loc. 2163-64
Mara es la nueva Eva, que Dios pone ante el nuevo Adn-Cristo,
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 149, loc. 2272
un aspecto del culto mariano. Este culto no es slo una forma de devocin o piedad, sino tambin una actitud. Una actitud respecto a la mujer como tal.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 150, loc. 2299-2300
I have always had a full-time job and have written for pleasure, relaxation, because I find it hard not to write.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 5950-5951
Notes: 1) investigar
ther one has a good life or not crucially depends only on factors which affect the soul; and that in order to have a good life we need wisdom, that is, a
certain kind of knowledge of what is good and bad. For the Stoics, this kind of knowledge is virtue, and the various virtues the Greeks traditionally
distinguished are aspects of that knowledge. Given the impor
Dialogues and Essays, pg. 12
Why do we complain about Nature?She has proved herself generous:life is long,if only you knew how to use it.But one man is held fast by a greed that
knows no bounds,another by a tedious devotion to tasks that have no purpose;one man is besotted with wine,another paralysed by indolence;one man
is exhausted by an ambition that constantly depends on the judgement of others,another is driven on by his greed as a trader and drawn over every land
and
Dialogues and Essays, pg. 175-175
some lack any belief by which to steer their course,and are caught by fate listless and half-asleep,so much so that I cannot doubt the truth of what we
nd in the greatest of poets,*delivered like an oracle:Small is the part of life we really live.All that remains of our existence is not actually life but merely
time
Dialogues and Essays, pg. 176-176
We are besieged by vices that encircle us,preventing us from rising up or lifting our eyes to contemplate the truth,and keeping us down once they have
overwhelmed us,our attention xed upon
Dialogues and Essays, pg. 176-176
We are besieged by vices that encircle us,preventing us from rising up or lifting our eyes to contemplate the truth,and keeping us down once they have
overwhelmed us,our attention xed upon lust.Never are these prisoners allowed to return to their proper selves
Dialogues and Essays, pg. 176-176
How many men nd wealth a burden!How many pay in their own blood for their eloquence and daily eort to display their powers
Dialogues and Essays, pg. 176-176
there is no reason to consider anyone in your debt for such services,since,when you performed them,it was not that you were wishing for another mans
company;it was that you could not settle for your own
Dialogues and Essays, pg. 177-177
tallies in measure and weight,or whether you enter upon these holy and lofty studies,in order to discover what substance,what will,what manner of
existence,what shape God has;what fate is waiting for your soul;where nature gives us rest once we have been released from our bodies;what it is that
supports all the heaviest matter in the centre of this world,keeps light things poised on high,carries re to the highest point,summons the stars to the
Dialogues and Essays, pg. 195-195
Many things worth knowing wait for you in this manner of lifethe love and exercise of the virtues,the ability to forget the passions,the knowledge of
living and of dying,a state of deep repose.
Dialogues and Essays, pg. 196-196
The condition of all men who are busy with other things is wretched,but most wretched is that of men who busy themselves energetically in pursuits that
are not even their own,who sleep to suit anothers sleeping pattern,who walk to suit anothers pace,who feel love and hatredthe freest of all emotions
at anothers bidding.If these men want to know how brief their life is,let them consider how small a part of it belongs to them
Dialogues and Essays, pg. 196-196
So when you see a man regularly wearing the robe of a magistrate,when you see one whose name is well known in the forum,do not feel envy:these
things are bought by sacricing ones life
Dialogues and Essays, pg. 196-196
Life has abandoned some men during their early struggles,before they could toil to the top of ambitions ladder;some,who have crawled up through a
thousand indignities to the highest dignity of all,have been struck by the unhappy thought that all their eorts have won them an inscription on a
tombstone;others,who have reached advanced old age,while they adjust to new hopes,as if they were still young men,fail out of weakness in the course
of their great and brazen endeavours
Dialogues and Essays, pg. 196-196
Is it really such a source of pleasure to die engaged in ones work
Dialogues and Essays, pg. 197-197
El Padrenuestro (Toms de Aquino (santo.);Santo Tomas de Aquino;de Aquino Toms, santo) and Manuel Ortega
"Peds y no recibs porque peds algo malo". Difcil es sin embargo saber qu es lo que se debe pedir, as como es tambin muy difcil saber qu se
debe desear.
santo) and Manuel Ortega, El Padrenuestro (Toms de Aquino (santo.);Santo Tomas de Aquino;de Aquino Toms, loc. 16-18
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 178
Another key difference with a green building project is the use of energy modeling and Building Information Modeling (BIM).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 575-76
Green building projects take budgeting a step further by including a life-cycle assessment (LCA) cost.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 603-4
LCAs include the purchase price, installation, operation, maintenance, and replacement costs for each technology and strategy proposed to determine
the appropriateness of the solution specific to the project.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 604-5
USGBC, it is important to remember the organization as a 501(c)(3) nonprofit composed of leaders from every sector of the building industry working to
promote buildings and communities that are environmentally responsible, profitable and healthy places to live and work,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 644-46
website.1 USGBCs mission statement is also listed on their website as to transform the way buildings and communities are designed, built and
operated, enabling an environmentally and socially responsible, healthy, and prosperous environment that improves the quality of life.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 646-49
USGBC created GBCI in January 2008 to provide third-party project certification and professional credentials recognizing excellence in green building
performance and practice,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 650-51
GBCIs mission statement is stated as to support a high level of competence in building methods for environmental efficiency through the development
and administration of a formal program of certification and recertification.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 652-53
in Figure 3.1, USGBC is focused on developing the LEED green building rating systems, as well as providing education and research programs.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 658-60
USGBC created a LEED Steering Committee composed of five technical advisory groups (TAGs) to help the main categories evolve.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 660-61
GBCI was created in order to separate the rating system development from the certification and credentialing process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 672-73
GBCI is responsible for administering the process for projects seeking LEED certification and for professionals seeking accreditation credentials.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 673-74
GBCI administers the LEED certification process for projects with the help of certification bodies.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 674-75
The certification bodies are responsible for managing the review process, determining a buildings compliance with LEED standards, and establishing
the level of certification for which they qualify.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 675-76
Because the certification bodies are an integral part of the certification process, they are responsible for answering and responding to credit
interpretation requests (CIRs).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 676-77
a project team can issue a CIR to their assigned certification body. For the purposes of the exam, it is important to remember that CIRs are issued
specific to one credit or prerequisite.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 680-82
Although GBCI leaves CIRs to the certification bodies to respond to and manage, they remain responsible for administering the appeals process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 682-83
Team members may appeal rulings made by the certification bodies during the certification process. Ultimately, GBCI is responsible for quality
assurance during the certification and credentialing process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 683-84
When using any of the acronyms, it is important to define the term at the first mention. For example, in the Introduction of this guide Leadership in
Energy and Environmental Design is mentioned for the first time and then followed by the acronym in parentheses (LEED).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 696-98
When using any of the logos, it is important to accompany the mark with a copyright or trademark symbol and an acknowledgment of ownership. For
example, when LEED is mentioned for the first time in the introduction it is followed by a registration symbol ().
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 698-700
This symbol is required only at the first mention for most publications.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 700
If the LEED logo is used, it must be followed by this statement of acknowledgment of ownership by USGBC: LEED and related logo is a trademark
owned by the U.S. Green Building Council and is used by permission.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 700-702
The logo is not the largest visual component of the publication (except for chapter use). The logo is not used to suggest any kind of USGBC or GBCI
endorsement
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 703-5
The logo is not included on any sales contracts. The logo is not used on any material that reflects poorly on USGBC or GBCI. The logo is not distorted
in proportion. The logo is not watermarked or placed behind text. The logos color is not altered (except for LEED for Homes and LEED certification
logos, as detailed below). The logo is not accompanied by any text wrapping. The logo is not reduced (no smaller than 20 percent) or enlarged (no
bigger than 380 percent) of its original size.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 705-11
The USGBC, LEED, or GBCI logos may not be used on any product packaging, and they cannot be associated with any text indicating a claim to earn
points within the LEED rating systems.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 712-13
It is acceptable for manufacturers to use either of the following statements: Product A contributes toward satisfying Credit X under LEED
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 719-20
It is acceptable for manufacturers to use either of the following statements: Product A contributes toward satisfying Credit X under LEED or Product A
[complies with] X requirements of Credit X under LEED when referring to their products.7
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 719-21
After passing the exam, professionals are allowed to add LEED Green Associate after their name, not LEED GA.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 723
For example, it is unacceptable to print, This project is LEED Silver Registered, but it is acceptable to print, This project is registered under the LEED
Green Building Rating System.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 726-27
LEED certification with a lowercase c is used to describe the certification process. LEED certified with a lowercase c is used to describe a
project that has been certified. LEED Certified with a capital C is used to describe a project that has been certified to the base level: Certified.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 730-33
USGBC and GBCI do not include the word the prior to them, except if they are used as an adjective, such as the USGBC website.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 738-39
following unacceptable ways to refer to USGBC: U.S.G.B.C. U.S. GBC United States Green Building Council US Green Building Council GBC9
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 739-43
LEED for New Construction and Major Renovation (LEED NC) applies to most project types, although it was developed primarily for commercial office
buildings. Other project types can include: high-rise residential buildings (4+ stories), government buildings, institutional buildings (such as libraries and
churches), and hotels. This rating system can also be applied to major renovation work, including heating, ventilation, and air conditioning (HVAC) or
interior rehabilitations or significant envelope modifications.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 783-86
With LEED NC, the owner must occupy more than 50 percent of the leasable square footage.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 786-87
As with any LEED rating system, it is up to the project team to determine which system is best suited to their project.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 788-89
The majority of all LEED projects fall under the LEED NC rating system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 793
The LEED for Schools rating system applies best to the design and construction of new schools, as well as existing schools undergoing major
renovations.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 795-96
LEED Core & Shell (LEED CS) was developed for the speculative development market where project teams are not responsible for all of the buildings
design and construction. For example, a developer may wish to build a new building but is not yet sure who will lease the interior space. Without knowing
who the tenant will be, it is difficult to determine how the interior spaces will be finished and utilized. Similar to LEED NC, this rating system can be
applied to commercial office buildings, medical office buildings, retail centers, warehouses, and lab facilities. The key difference between LEED NC and
LEED CS relates specifically to occupancy.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 809-13
The rating system appendix also includes tenant lease and sales agreement information specific to certification implications and LEED CS
precertification guidelines.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 816-17
The LEED for Commercial Interiors (LEED CI) rating system was developed to work hand-in-hand with LEED CS. This rating system was designed for
tenants who do not occupy the entire building and therefore do not have control over the design of the building systems, including the envelope.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 818-20
LEED for Retail was developed in two different capacities depending on the type of space seeking certification: LEED for Retail: New Construction,
and LEED for Retail: Commercial Interiors. LEED for Retail: New Construction is geared toward whole-building certification for freestanding projects,
while LEED for Retail: Commercial Interiors is aimed at tenants of shopping centers and malls. Existing, freestanding retail buildings can look to the
LEED for Existing Buildings: Operations & Maintenance rating system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 822-25
The LEED for Existing Buildings: Operations & Maintenance (LEED EBOM) rating system was developed for all commercial and institutional buildings
and residential buildings of four or more habitable stories. This includes offices, retail, and services establishments, libraries, schools, museums,
religious facilities, and hotels. The rating system is aimed at single, whole buildings, whether multitenanted or single owner-occupied. In addition to the
components of the other rating systems, LEED EBOM also encourages buildings to evaluate their exterior site maintenance programs, purchasing
policies for environmentally preferred services and products, cleaning programs and policies, waste stream, and ongoing indoor environmental quality.
LEED EBOM is the only certification that can expire, and therefore the only rating system that can be recertified. The program can be applicable to
projects seeking certification for the first time or can apply to projects that were previously certified under another rating system, such as LEED NC,
LEED for Schools, or LEED CS.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 827-34
LEED for Homes and LEED for Neighborhood Development (LEED ND). LEED for Homes is aimed at the residential market for dwelling units (up to
three stories) with a cooking area and a bathroom. At a bigger scale, LEED ND focuses on the elements for smart growth, new urbanism principles, and
sustainable building. This rating system was developed for projects including any portion of a neighborhoods design, including buildings (commercial
and residential), infrastructure, street design, and open space. This rating system was created in collaboration with the Congress for New Urbanism and
the Natural Resources Defense Council; therefore, projects are certified based on their ability to successfully protect and enhance the overall well-being,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 838-43
The majority of the LEED rating systems have five main categories: Sustainable Sites (SS) Water Efficiency (WE) Energy & Atmosphere (EA)
Materials & Resources (MR) Indoor Environmental Quality (IEQ)
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 856-59
The rating systems also include two other categories that act like bonus components: Innovation in Design (ID) (Innovation in Operations [IO] for LEED
EBOM) and Regional Priority (RP).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 862-63
LEED for Homes is also composed of two more categories in addition to the seven previously mentioned: Location & Linkages (LL) and Awareness &
Education (AE).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 864-65
LEED ND functions differently, with only five total categories, although two should look familiar: Smart Location and Linkage Neighborhood Pattern
and Design Green Infrastructure and Buildings Innovation & Design Process Regional Priority
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 865-69
prerequisites are absolutely required, while credits are optional.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 892
It does not matter if a project intends to pursue credits in every categoryall prerequisites are required and are mandatory within the rating system the
project is working within.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 894-95
Sustainable Sites Construction Activity Pollution Prevention Water Efficiency 20 Percent Water Use Reduction Energy & Atmosphere Fundamental
Commissioning of Building Energy Systems Minimum Energy Performance Fundamental Refrigerant Management Materials & Resources Storage and
Collection of Recyclables Indoor Environmental Quality Minimum Indoor Air Quality Performance Environmental Tobacco Smoke (ETS) Control
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 900-912
Since prerequisites are required, they are not worth any points.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 936
Credits are always positive whole numbers, never fractions or negative values.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 937
Any project seeking certification must earn a minimum of 40 points, but this does not mean 40 credits must be awarded as well, because different credits
are weighted differently and not worth only one point.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 938-40
Tools for the Reduction and Assessment of Chemical and Other Environmental Impacts (TRACI)
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 941
LEED values those strategies that reduce the impacts on climate change and those with the greatest benefit for indoor environmental quality, focusing
on energy efficiency and carbon dioxide (CO2) reduction strategies.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 948-50
Certified: 40-49 points Silver: 50-59 points Gold: 60-79 points Platinum: 80 and higher
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 954-56
credit weightings are based on environmental impacts and human benefits, such as energy efficiency and CO2 reductions for cleaner air.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 958-59
Notes: 1) sustainable sites 2) water efficiency 3) energy and atmosphere 4) material and resources 5) indor enviromental quality
The 100 base points are totaled from the five main categories: SS, WE, EA, MR, and IEQ. The last two categories make up 10 bonus points, for a total
of 110 available points. LEED for Homes is structured differently, with 125 base points and 11 possible ID points.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 962-64
Which LEED rating system best applies to this project?
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 968-69
Notes: 1) do you get to choose a rate system independently of the certification tipe you are pursuing?
The LEED project administrator is responsible for the coordination between all of the disciplines on the project team, by managing the documentation
process once a project is registered with Green Building Certification Institute (GBCI) until certification is awarded.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1011-13
The administrator is typically responsible for registering a project and granting access for each of the team members to LEED-Online, the online project
management system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1014-16
LEED-Online is a web-based tool used to manage a project seeking LEED certification. It is the starting point to register a project with GBCI and
communicate with the certification bodies, and is used to review the documentation submitted for both prerequisites and credits during design and
construction.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1016-18
All projects seeking certification (except LEED for Neighborhood Development and LEED for Homes) are required to utilize LEED-Online to upload
submittal templates and any required supporting documentation,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1018-19
When a project is registered under the NC, CI, CS, or LEED for Schools rating systems, the project is certified for the design and construction of a
green building. EBOM projects, however, are certified for a particular performance period.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1042-43
A performance period is a continuous period of time in which a building or facilitys performance is measured.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1043-44
performance period is a continuous period of time in which a building or facilitys performance is measured.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1043-44
EBOM projects are submitted for certification review only after the performance period is completed.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1046
there are seven minimum program requirements (MPRs) that must be met as well, in order for a project to receive certification.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1051-52
MPRs pertain to all the rating systems except LEED for Homes and LEED for Neighborhood Development.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1052
MPRs are critical components that are not listed on a project scorecard, but instead are confirmed when registering a project on LEED-Online.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1052-53
1. The LEED project boundary must include and be consistent with all of the property as part of the scope of work of the new construction or major
renovation, including any land that will be disturbed for purposes during construction and operations.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1076-78
2. The LEED project boundary may not include land that is owned by another party. 3. Campus projects seeking LEED certification must have project
boundaries equal to 100 percent of the gross land area on the campus. If this causes a conflict with MPR 7, then MPR 7 takes precedence.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1078-80
MPR 4. Must Comply with Minimum Floor Area Requirements
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1083
A minimum of 1,000 square feet of gross floor area must be included in the scope of work.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1084-85
A minimum of 250 square feet of gross floor area
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1086
MPR 5. Must Comply with Minimum Occupancy Rates
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1087
Full-Time Equivalent Occupancy. The LEED project must be occupied by at least one full-time equivalent (FTE) occupant.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1089
If there is less than one annualized FTE,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1089-90
Notes: 1) cuanto es un annualized FTE 2) cuanto es un annualized FTE? si no tiene un fte ocupant no tienes el MPR 5? cuanto es un fte?
Minimum Occupancy Rate. The LEED project must be occupied and operating during the performance period, and a minimum of one year before
submitting the first certification review to
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1094-95
MPR 6. Commitment to Share Whole-Building Energy and Water Usage Data
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1096
Five years of actual whole-project utility data must be shared with U.S. Green Building Council (USGBC) and/or GBCI. For EBOM projects, this
commitment begins on the day of award, and for all other rating systems, begins once the building is occupied. This data sharing must be continued
even if the building or space switches ownership or lessee.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1097-1100
MPR 7. Must Comply with a Minimum Building Area to Site Area Ratio
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1101
The projects gross floor area must be no less than 2 percent of the gross land area within the LEED project boundary.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1102-3
The LEED project boundary line may or may not be the same as the property boundary.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1108-9
LEED will never override local, state, or federal requirements.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1119
When a team member is assigned a credit or prerequisite, they become the declarant to sign the credit submittal template.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1171-72
The additional documentation may be exempt if the design team opts to use the licensed-professional exemption (LPE) path.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1172-73
When a CIR is responded to by a certification body, the reply is referred to as a credit interpretation ruling.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1175-76
Design teams are allowed to take advantage of this split review process on all projects except for projects pursuing EBOM certification, as there is no
delineation between design side or construction side prerequisites and credits within EBOM.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1186-88
In summary, a project team can choose a split review for two certification reviews (one at the end of the design phase and another at the end of
construction) or submit all documentation for a construction review after substantial completion.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1189-91
This certification fee is based on the rating system the project is seeking certification with, the projects square footage, and if the project was registered
under a corporate membership account with USGBC.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1194-96
the LEED for Homes and LEED for Neighborhood Development (LEED ND) rating systems are different from the rest. The difference this time refers to
the certification process for both rating systems. The certification process for the LEED for Homes rating system has five steps: Project kickoff Design
Construction Verification
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1224-28
The certification process for the LEED ND rating system is also different from the rest of the rating systems. The process involves only three steps but
can take many years or even decades to complete: A site plan is reviewed prior to permitting. Certification is awarded based on approved plan.
Review is conducted after development.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1233-37
Precertification is available only within the LEED for Core & Shell (LEED CS) rating system
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1241-42
Precertification is awarded based on the intentions of the project, not actual achievement of the stated goals.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1243-44
Recertification is only available within the LEED for Existing Buildings: Operations & Maintenance (EBOM) rating system,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1250
b. 25 business days
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1293
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1297
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1298
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1300
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1305
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1308-9
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1310
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1313
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1314
As with making any other decision while working on a green building project, all components within the SS category are weighed on the triple bottom line
values of environmental, economic, and community aspects.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1322-23
Where a project is located and how it is developed can have multiple impacts on the ecosystem and water resources required during the life of a
building.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1323-24
The site location can impact a buildings energy performance with respect to orientation; it also could impact stormwater runoff rates or light pollution
levels.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1324-25
To help evaluate a potential project site, the SS category within the LEED rating systems is broken down into four factors: 1. Site selection 2.
Transportation 3. Site design and management 4. Stormwater management
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1344-47
floor-to-area ratio: the proportion of the total floor area of a building to the total land area the building can occupy.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1352-53
Determining the location of a green building project should be encouraged by previously developed locations to avoid sprawling development into the
suburbs, where undeveloped (greenfield) sites would then be disturbed.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1354-56
An increased FAR increases the density and therefore preserves open space.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1361-62
If less parking were provided due to urban redevelopment projects with access to public transportation, construction costs would be lower.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1363-64
From an environmental perspective, the selection of a sustainable site would avoid the destruction of wildlife habitats to help lessen the threat of the
ability to survive. The goal is to preserve land and therefore preserve plant and animal species. From an economic standpoint, avoiding sprawl
development helps to lessen the burden of expanding infrastructure for both utilities and transportation. The social equity of the proper site selection
could include the protection of the natural environment to be enjoyed and observed by future generations for ecological and recreational purposes.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1365-69
community connectivity: proximity of project site to local businesses and community services such as parks, grocery stores, banks, cleaners,
pharmacies, and restaurants. The LEED rating systems require a connection to at least ten basic services.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1371-73
development density : the total square footage of all buildings within a particular area, measured in square feet per acre or units per acre.2
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1375-76
1. Increase density. Maximize square footage, minimize impacts on land (Figure 6.2). Focus on community connectivity and development density
concepts. Building density evaluates a buildings total floor area as compared to the total area of the site and is measured in square feet per acre. 2.
Redevelopment. Opt to renovate existing buildings or develop sites with access to existing infrastructure, public transportation via pedestrian access,
and community services and businesses. This also includes the remediation of brownfield sites to improve the quality of communities and
neighborhoods. 3. Protect habitat. Preserve wildlife and open space with minimal site disturbance.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1383-89
avoid the following six types of sensitive sites: Prime farmland (defined by the U.S. Department of Agriculture): Greenfield sites with soil appropriate for
cultivation and agricultural growth and production. Floodplains/flood-prone areas (land less than five feet above the 100-year floodplain level as defined
by the Federal Emergency Management Agency [FEMA]): Land prone to flooding as a result of a storm. Habitat for any endangered or critical species.
Within 100 feet of wetlands (defined by the Code of Federal Regulations). Within 50 feet of a body of water (Clean Water Act). Public parkland.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1390-97
site disturbance: the amount of property affected by construction activity.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1402-3
brownfield: real property, the expansion, redevelopment, or reuse of which may be complicated by the presence or potential presence of a hazardous
substance, pollutant, or contaminant.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1406-8
ASTM referenced standard for brownfield sites: E1903-97.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1410
the following common remediation strategies to clean up their project site (Figure 6.3): Pump-and-treat methods Bioreactors, land farming In situ (in
place) remediation
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1418-21
Transportation is one of the key components addressed within the LEED rating systems, as it accounts for 32 percent of total U.S. greenhouse gas
emissions in 2007, according to the U.S. Energy Information Administration.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1439-41
environmental benefits of sustainable strategies for transportation include a reduction in pollution, including vehicle emissions.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1444-45
The Green Building and LEED Core Concepts Guide indicates transportation is most impacted by four factors: Locationnumber and frequency of
trips Vehicle technologyquantity and types of energy and support systems needed to move people and goods to and from the site
Fuelenvironmental impact of vehicle operation Human behaviora daily transportation decision combining the listed impacts9
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1449-54
Vehicle technology, transportation fuels, and land use are the major contributors to transportation-contributed greenhouse gas emissions.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1456
five strategies to help reduce transportation impacts of their sites, according to the Green Building and LEED Core Concepts Guide10: 1. Choose a site
adjacent to mass transit. Sustainable sites provide building occupants access to public transportation (Figure 6.4). 2. Limit parking capacity. Sustainable
buildings do not have a surplus of parking, which directly reduces impervious surfaces and encourages the use of mass transit or bicycle commuting.
Reducing the amount of parking also minimizes the amount of land to be developed, therefore lowering construction costs.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1463-69
alternative fuel vehicle: vehicles that operate without the use of petroleum fuels, including gas-electric vehicle types.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1479-80
an alternative fuel vehicle: vehicles that operate without the use of petroleum fuels, including gas-electric vehicle types. An ACEEE Green Score of at
least 40 is required for compliance.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1479-80
3. Encourage carpooling. Incentivize occupants with reserved and preferred parking spaces or a reduction in parking rates for carpools and vanpools. If
more occupants participated in a ride-share program, less parking would be needed (Figure 6.5). 4. Encourage or provide alternative fuel vehicles.
Building occupants should be encouraged to use low-emission vehicle types with reserved parking spaces as an incentive, or, better yet, the owners can
provide hybrid or alternative fuel vehicles for occupant usage. Green buildings also have the opportunity to provide electric car recharging stations to
further incentivize the use of alternative fuel vehicles. Project teams should refer to the American Council for an Energy-Efficient Economy (ACEEE) to
learn about vehicles with a minimum Green Score of 40. 5. Alternative strategies to incentivize building users/employees. These include reserved
parking spaces or parking discounts for multioccupancy vehicles. Suppose your boss offered you cash for riding your bike to work and a place to safely
store it. Would that incentivize you? What if parking rates were higher for single-occupancy vehicleswould that convince you to carpool?
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1481-91
vehicle miles traveled (vmt) metric to evaluate the demand of automobiles to commute to and from building sites.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1494-95
Within the Sustainable Sites category, points are available for projects located within a quarter-mile walk of one or more stops for two or more bus or
streetcar lines or half-mile walk from rail stations, ferry terminals, or tram terminals.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1509-10
LEED certification are also awarded a point for incorporating bicycle storage (Figure 6.6) and changing rooms to help deter single-occupancy
automobiles as a main source of transportation.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1511-12
street grid density: the number of centerline miles (length of a road down the center) per square mile.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1530
LEED ND project teams should evaluate a neighborhoods street grid density to determine a neighborhoods density and therefore, how pedestrian
friendly it is.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1536-37
The rating system further encourages this strategy by encouraging the diversity of use and housing types to promote walking and for the residents to
become less dependent on cars.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1537-38
diversity of use and housing types: the variety of building uses and housing types per acre.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1545-46
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1548
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1553
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1554
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1554
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1557
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1558
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1559
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1560
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1560
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1563
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1564
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1564
Xeriscaping can also be used as a sustainable landscaping strategy, as it uses drought-adaptable and minimal-water plant types along with soil covers,
such as composts and mulches, to reduce evaporation.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1571-72
imperviousness: surfaces that do not allow water to pass through them;
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1574-75
perviousness: surfaces that allow water to percolate or penetrate through
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1575-76
stormwater runoff: rainwater that leaves a project site flowing along parking lots and roadways, traveling to sewer systems and water bodies.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1578-79
Project teams are encouraged to utilize the concepts of sustainable landscaping techniques, including native and/or adaptive plantings and waterefficient irrigation systems.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1580-82
Native plantings refer to native vegetation that occurs naturally,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1582
adaptive plantings are not natural but can adapt to their new surroundings; both can survive with little to no human interaction or resources.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1582-83
They should select plants that will not only require less water and maintenance, but also improve the nutrients in the soil and deter pests at the same
time.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1583-84
Avoiding or reducing the amount of potable water (drinking water supplied by municipalities or wells) used for irrigation, decreases the quantity of water
required for building sites and therefore reduces maintenance costs as well.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1585-87
Sustainable sites should also address two other components: minimizing impervious, or hardscape, surfaces such as parking lots and paved walkways,
and utilizing optimized exterior lighting schemes within their site designs.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1587-89
It is inefficient to illuminate areas not used at night, light areas beyond a propertys boundary, or overcompensate light levels, or footcandle levels. If
footcandle levels are minimized, light pollution is reduced, dark night skies are preserved, and nocturnal animal habitats remain unaffected.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1592-94
footcandle: a measurement of light measured in lumens per square foot.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1599-1600
The sun is attracted to darker surfaces, where heat is then retained. Multiply this effect in a downtown, urban area to understand the true impacts of
urban heat island effect.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1602-4
By specifying and implementing materials with a high solar reflectance index (SRI), green building projects can reduce the heat island effect and the
overall temperature of an area.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1604-5
A materials SRI value is based on the materials ability to reflect or reject solar heat gain measured on a scale from 0 (dark, most absorptive) to 100
(light, most reflective).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1605-6
Building materials are also evaluated based on their ability to reflect sunlight based on visible, infrared, and ultraviolet wavelengths on a scale from 0 to
1. This solar reflectance is referred to as albedo; therefore, the terms SRI and albedo should be thought of synonymously.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1606-8
heat island effect : heat absorption by low-SRI, hardscape materials that contribute to an overall increase in temperature by radiating heat.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1610-11
emissivity as described in the EBOM rating system: the ratio of the radiation emitted by a surface to the radiation emitted by a black body at the same
temperature.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1613-14
If a lighter roofing material is used, the mechanical systems do not have to compensate for the heat gain to cool a building, therefore reducing the use of
energy (
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1616-17
high-SRI materials are used for surface paving, walkways, and rooftops, light can be distributed more efficiently at night to reduce the number of light
fixtures required, which saves money during construction and, later, during operations (
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1617-19
Besides low-albedo, nonreflective surface materials, car exhaust, air conditioners, and street equipment contribute to the heat island effect, while narrow
streets and tall buildings can serve to further exacerbate the problem.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1626-27
building footprint: the amount of land the building structure occupies not including landscape and hardscape surfaces such as parking lots, driveways,
and walkways.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1636-38
Tuck-under parking helps to reduce impervious surfaces, reduces the impacts of the urban heat island effect, reduces runoff, and helps to preserve open
space for parking and nonparking uses.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1639-41
There are six core strategies that address these site design concepts to be considered for implementation when designing a sustainable site that also
minimizes maintenance efforts and costs13: 1. Build small. Reduce the size of a buildings footprint (Figure 6.11), increase the FAR, and decrease the
amount of land developed, and therefore maximize the amount of open space. If parking is required, use a tuck-under approach. 2. Minimize hardscape.
These impervious surfaces contribute to stormwater runoff and therefore carry pollutants to the water stream, decreasing the quality of water (Figure
6.12). 3. Minimize water usage. In terms of site design, using native and adaptive vegetation and/or utilizing a high-efficient irrigation system reduces the
amount of water needed. 4. Use reflective materials. Using materials with high SRI can reduce the heat island effect (Figure 6.13) and spread light at
night for a cost-effective approach to exterior lighting. 5. Develop a sustainable management plan. Not only should an integrated pest management plan
be implemented by the maintenance team, but so should a plan for cleaning the exterior surfaces. These plans should reduce or eliminate chemicals
and waste that could flow into the water stream and therefore decrease the water quality. The plan should also address energy and water usage to avoid
waste, as well as other pollution reduction methods.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1642-56
Light trespass is the unwanted light shining on anothers property.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1669
6. Reduce light pollution. Exterior light fixtures should project light down, not up toward the night sky (Figure 6.14). Minimal light levels should be
maintained at night for safety for parking lots and walkways, but what about areas not occupied at night?
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1678-80
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1687
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1696
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1701
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1704
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1705
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1706
Nonpoint source pollutants are one of the biggest risks to the quality of surface water and aquatic life.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1711
One benefit of minimizing impervious surfaces is the reduction of stormwater runoff, which causes degradation of the quality of surface water and
reduces groundwater recharge to the local aquifer. The reduction in surface-water quality is caused by both a filtration decrease and the increase of
hardscape areas containing contaminants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1713-15
Nonpoint source pollutants, such as oil leaked from cars or fertilizers from plantings, are one of the biggest risks to the quality of surface-water and
aquatic life. These pollutants typically contaminate rainwater flowing along impervious surfaces on the journey to sewer systems or water bodies,
especially after a heavy rainfall. Once this rainwater is in the sewer system, it then contaminates the rest of the water and takes a toll on the process to
purify it or it contaminates the body of water into which it is dumped. These bodies of water also then suffer from soil erosion and sedimentation,
deteriorating aquatic life and recreational opportunities.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1717-21
For projects located in urban areas where space is limited, oil separators can be utilized to remove oil, sediment, and floatables. Within an oil separator,
heavier solid materials settle to the bottom while floatable oil and grease rise to the top.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1723-24
other strategies to reduce runoff including wet or dry ponds. Both of these approaches utilize excavated areas used to detain rainwater from leaving the
site and therefore slow runoff. Two other options include on-site filtration methods. Bioswales, or engineered basins with vegetation, can be utilized to
increase groundwater recharge and reduce peak stormwater runoff (Figure 6.15). The other option, rain gardens, functions to collect and filter runoff
while reducing peak discharge rates.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1728-32
Rooftops also contribute to the pollution of surface water, so implementing a green, or vegetated, roof would also reduce stormwater runoff.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1732-33
The best environmental strategies include treating all surface water before allowing it to leave the site.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1733
The triple bottom line benefits of managing stormwater include preserving the natural ecological systems, such as wetlands that promote biodiversity and
help manage stormwater (see Figure 6.17). If the natural environment is already able to manage stormwater, we could take advantage of the economic
savings of not creating manmade structures to do it for us, as well as the costs to maintain the structures. There is also social equity in managing runoff
and maintaining clean surface water: the preservation of aquatic life and the ability to enjoy recreational activities.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1736-40
Green roofs have many synergies, including maximizing open space, creating a habitat for wildlife, and reducing stormwater runoff and the heat island
effect, but they also help to insulate a building and therefore reduce energy use. The trade-offs with green roofs include installation cost and
maintenance.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1751-53
For the purposes of the LEED Green Associate exam, it is important to remember three strategies in particular for managing stormwater14: 1. Minimize
impervious areas. Remember open-grid pavers, porous paving, pervious concrete, and green roofs to increase pervious surfaces (Figure 6.18). 2.
Control stormwater. Remember rain gardens, dry ponds, and bioswales slow down runoff while allowing the natural environment to infiltrate and clean
the water of pollutants. 3. Harvest rainwater. Collect it and use it later for nonpotable uses, such as irrigation, custodial uses, and flushing toilets and
urinals, but be mindful of local rules and regulations
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1757-63
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1766
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1767
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1768
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1777
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1778
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1779
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1783
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1784
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1787
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1790
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1795
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1796
The U.S. Geological Survey estimates that buildings account for 12 percent of total water use in the United States.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1802-3
Potable water that is delivered to buildings and homes is first pulled from local bodies of water, treated, and then delivered. This water is typically used
for toilets, urinals, sinks, showers, drinking, irrigation, and for equipment uses, such as mechanical systems, dishwashing, and washing machines. Once
the wastewater leaves the building or home, it is treated and then delivered back to the body of water. When the influx supersedes the capacity of the
wastewater treatment facilities, overflow will result. This overflow can pollute and contaminate nearby water bodies, the sources of potable water,
therefore causing the need for more treatment facilities to be built. Therefore, it is critical to understand how to reduce the amount of water we consume,
to reduce the burden on the entire cycle, especially as we are threatened with shortages in the near future.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1803-9
Not only is it important to reduce the amount of potable water that is required from the utility companies, but green buildings also have the opportunity to
reduce the amount of wastewater that leaves a project site. Implementing biological wastewater treatment technologies can be cost prohibitive, so teams
are encouraged to assess the return on investment (ROI) through the means of triple bottom line evaluation.
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Water efficiency for green buildings is addressed in three components: 1. Indoor water use 2. Outdoor water use (for irrigation) 3. Process water
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When approaching the strategies to reduce water for a project seeking LEED certification, it is necessary for the project teams to calculate a baseline for
water usage versus what the project is intended to require.
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the Energy Policy Act of 1992 (EPAct 1992) as the standard for all WE prerequisites and credits.
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baseline versus design: the amount of water a conventional project would use as compared to the design case.
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Indoor water use typically includes the water used for water closets, urinals, lavatories, and showers. Break room or kitchen sinks are also included in
the calculations for indoor water use.
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it is important to understand and remember the differences between a flush fixture and a flow fixture and how their consumption is measured. Flush
fixtures, such as toilets and urinals, are measured in gallons per flush (gpf). Flow fixtures, such as sink faucets, showerheads, and aerators, are
measured in gallons per minute (gpm).
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LEED-certified projects must demand at least 20 percent or less indoor water as compared to conventionally designed buildings.
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Water efficiency strategies incorporated into site design, such as collecting rainwater on-site, can help to reduce the demand for indoor water for flush
fixtures.
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Project teams should conduct life-cycle cost assessments for determining the best solution for their projects.
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1. Use efficient plumbing fixtures such as low-flow toilets, showerheads, and faucets (Figure 7.3). Some teams go a step further and install waterless
fixtures, such as toilets and urinals (Figure 7.4). Automatic faucet sensors and metering controls should also be considered. When existing fixtures
cannot be replaced, buildings should employ flow restrictors and sensors on flow fixtures. 2. Use nonpotable water for flush functions for toilets and
urinals, including captured rainwater (Figure 7.5), graywater, and municipal reclaimed water. 3. Install submeters to track consumption and monitor for
leakage.
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graywater: wastewater from showers, bathtubs, lavatories, and washing machines. This water has not come into contact with toilet waste according to
the International Plumbing Code
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Wastewater from toilets and urinals is considered blackwater.
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Kitchen sink, shower, and bathtub wastewater is also considered sources of blackwater.
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a.
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e.
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b.
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f.
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both composting and mulching optimize soil conditions to add to the efficiencies of native and adaptive plantings and high-efficiency irrigation systems.
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Water used for irrigating landscaping accounts for the primary use of outdoor water
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1935
To calculate the amount of water actually delivered to vegetation by the proposed irrigation system and not blown away or evaporated, a project team
determines the irrigation efficiency of the proposed system.
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Pulling together the concepts and strategies from the Sustainable Sites (SS) category, such as native planting and xeriscaping, and repeating a couple
from indoor water use, the outdoor water use strategies include2: 1. Implement native and adapted plantsrequires little to no maintenance. Droughtresistant plants are the best environmental option! 2. Use xeriscaping, combining native planting with soil improvements and efficient irrigation systems
(Figure 7.7). 3. Specify high-efficiency irrigation systemsmoisture sensors included! Types include surface drip, underground, and bubbler systems. 4.
Use nonpotable water, specifically for irrigation. Includes captured rainwater, graywater, and municipal reclaimed water (Figure 7.8). 5. Install submeters
to track consumption and monitor for leakage.
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a.
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b.
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e.
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b.
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c.
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d.
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c.
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d.
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e.
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the sources of nonpotable water, including capturing rainwater, to reduce the demands for the many outdoor, indoor, and process water uses.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2003-4
Water used for building systems, such as heat and cooling air, is considered process water. Process water is used for industrial purposes, such as
chillers, cooling towers, and boilers, and also includes water used for business operations, such as washing machines, ice machines, and dishwashers.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2007-9
Building managers can reduce the amount of water required for building system and operation needs by incorporating the following strategies4: 1. Use
efficient equipment and appliances such as boilers, chillers, and cooling towers. 2. Use nonpotable water for building systems. Remember, this includes
captured rainwater, graywater, and municipal reclaimed water. 3. Install submeters to track consumption and monitor for leakage.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2016-21
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c.
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e.
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b.
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d.
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Each step of the electricity production process harms the environment and ecosystem in one way or another. For example, the burning of coal releases
harmful pollutants and greenhouse gases that contribute to global warming and climate change, reducing air quality on a global scale.
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EA category. These prerequisites are as follows: Fundamental Commissioning of Building Energy Systems Minimum Energy Performance
Fundamental Refrigerant Management
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Burning coal releases the following harmful pollutants into the atmosphere: carbon dioxide, sulfur dioxide, nitrogen oxide, and mercury.
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owners project requirements (OPR). The OPR includes the environmental goals of the project and is issued to the design team to develop a basis of
design (BOD) for the major building systems, such as lighting, domestic hot water, HVAC&R, and any renewable energy generated on-site.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2058-60
owners project requirements (OPR). The OPR includes the environmental goals of the project and is issued to the design team to develop a basis of
design (BOD) for the major building systems, such as lighting, domestic hot water, HVAC&R, and any renewable energy generated on-site. The
commissioning process continues prior to the development of construction documents, as the CxA is required to review the design drawings and
specifications to avoid design flaws and ensure that the environmental goals are included, such as water and energy use reductions. The CxA works
diligently during construction to ensure that the building system equipment is installed, calibrated, and performs appropriately and efficiently to avoid
construction defects and equipment malfunctions. Before the building is occupied, the CxA helps to educate the facility management teams on the
operation and maintenance strategies specific to the building. Within one year after occupancy, the CxA returns to the site to ensure that the building
systems are working accordingly and address any needed adjustments.
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Commissioning of new buildings has an average payback of 4.8 years and typically costs about $1 per square foot, according to a study conducted by
Lawrence Berkley
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remember the benefits of a CxA: 1. Minimize or eliminate design flaws. 2. Avoid construction defects. 3. Avoid equipment malfunctions. 4. Ensure
preventative maintenance is implemented during operations.
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ASHRAE 90.1-2007, Appendix L, as the baseline standard for energy performance.
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LEED references American Society of Heating, Refrigerating, and Air-Conditioning Engineers (ASHRAE) Standard 90.1-2007 to determine the minimum
energy performance requirement for buildings seeking LEED certification.
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performance, demands, and requirements are affected by multiple components, including: Site conditions, such as heat island reduction, can reduce
energy demand as equipment will not need to compensate for heat gain from surrounding and adjacent areas.
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Building orientation can affect the amount of energy needed for artificial heating, cooling, and lighting needs by taking advantage of passive design
strategies, such as daylighting and natural ventilation. How much water needs to be heated or cooled? If building system equipment and fixtures
require less water, less energy is therefore required. If all of the building equipment is sized appropriately and works efficiently, then less energy is
demanded (Figures 8.2 and 8.3). Roof design can impact how much energy is required for heating and cooling by implementing a green roof or a roof
with high solar reflective index (SRI) value.
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Building envelope thermal performance, including window selections, can reduce mechanical system sizing and energy demands by ensuring a
thermal break between the interior and exterior environments. Light fixture types and the lamps/bulbs they require can reduce energy use by providing
more light per square foot, but require fewer kilowatts per hour and therefore optimize lighting power density. Generating on-site renewable energy can
reduce the amount of energy needed from the municipally supplied grid (Figure 8.4). Commissioning a building ensures that the equipment and
systems are performing as they were intended, to maintain consistent and minimal energy demands. Educating occupants and operations and
maintenance teams on how a building is intended to perform, what the environmental goals are, and providing them with the tools to monitor the
performance will help to keep energy use to a minimum.
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The key to energy modeling and simulation is whole-building evaluation, not individual component assessments. How do all of the systems work
together?
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When a project team prepares and creates an energy simulation model (Figure 8.5), they should differentiate between regulated and process energy.
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LEED minimum energy performance criteria address only regulated energy, as process energy is not included or calculated.
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Regulated energy uses include the following: Lightinginterior and exterior applications (parking garages, facades, site lighting) HVACspace
heating, cooling, fans, pumps, toilet exhaust, ventilation for parking garages Service water for domestic and space heating purposes
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Process energy uses include computers, office equipment, kitchen refrigeration and cooking, washing and drying machines, and elevators and
escalators.
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Refrigerants enable the transfer of thermal energy and are therefore a critical component of air-conditioning and refrigeration equipment. Although they
are cost effective, refrigerants have environmental trade-offs, as they contribute to ozone depletion and global warming. Therefore, project teams need
to be mindful of the ozone-depleting potential (ODP) and global warming potential (GWP) of each refrigerant to determine the impact of the trade-offs, as
an environmentally perfect refrigerant does not yet exist.
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To comply with the Fundamental Refrigerant Management prerequisite, teams should refer to the Montreal Protocol when determining which refrigerants
to use for their projects.
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The Montreal Protocol bans chlorofluorocarbons (CFCs) and requires hydrochlorofluorocarbons (HCFCs) to be phased out as they have the biggest
impact on ozone depletion.
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CFC-based refrigerants are highest in ODP, more than HCFCs. Hydrofluorocarbon (HFC)-based refrigerants have no ODP but have GWP.
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Remember, chlorofluorocarbons (CFCs) are not allowed, and hydrochlorofluorocarbons (HCFCs) are to be phased out according to the Montreal
Protocol.
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Existing Buildings: Operations & Maintenance (EBOM) projects must phase out CFC-based refrigerants in less than five years, leak less than 5 percent
annually, and less than 30 percent over the remaining life.
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The Enhanced Refrigerant Management credit takes the requirements beyond the prerequisite to restrict the use of any refrigerants, as well as the use
of halons for fire suppression systems. Halons, due to high ODP, have not been in production since they were banned in 1994 and are currently being
phased out as required by the Montreal Protocol.
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As previously described, new construction and major renovation projects use ASHRAE 90.1-2007 as the baseline standard for energy performance.
Existing buildings seeking LEED certification utilize a different resource, the Environmental Protection Agencys (EPAs) ENERGY STAR
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2191-93
Portfolio Manager, as a benchmarking system for energy use (Figure 8.6). Portfolio Manager is a free online, web-based tool in which users enter
electricity and natural gas consumption data to be evaluated against the performance of buildings with similar characteristics. Visit
www.energystar.gov/index.cfm?c=evaluate_performance.bus_portfolio-manager for more information about the Portfolio Manager benchmarking tool.
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For existing buildings where converting or replacing systems containing CFCs is not feasible, buildings must commit to phasing out the CFC-based
refrigerants within five years from the end of the projects performance period. If the refrigerants are used in the central system, buildings must reduce
the annual leakage of CFC-based refrigerants to 5 percent or less and reduce the total leakage over the remaining life of the unit to less than 30 percent
of its refrigerant charge, using Clean Air Act, Title VI, Rule 608 procedures governing refrigerant management and reporting.4
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CFC refrigerants must be phased out within five years from the end of the performance period for EBOM projects.
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a.
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b.
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d.
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b.
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d.
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e.
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c.
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b.
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d.
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e.
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e.
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b.
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d.
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two strategies to incorporate renewable energy and reduce the use of fossil fuels7: 1. Generate on-site renewable energy. Clean electricity must be
generated on site by photovoltaic panels (Figure 8.23), wind turbines, geothermal, biomass, or low-impact hydropower. Think solar hot water heaters! 2.
Purchase green power or renewable energy credits (RECs). Generated off site (Figure 8.24) and not associated with supplying power to a specific
project site seeking LEED certification. Think tradable commodities!
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a.
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c.
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b.
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e.
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f.
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c.
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1. Adhere to the OPR. Remember, this is the first part of the commissioning process that takes place as early as possible in the design process. This
helps to communicate the environmental goals of the project to the design team, to be incorporated into the drawings and specifications. 2. Provide staff
training. The building occupants should be aware of how to use less energy, such as turning off lights and computers after hours. Operations &
maintenance staff should also be aware how to operate their facility and the way it was designed to function (Figure 8.25). 3. Conduct preventative
maintenance. It typically costs less to be proactive than reactive. Scheduled maintenance keeps the building and its systems operating efficiently. 4.
Create incentives for occupants and tenants. Provide feedback to occupants on energy usage to achieve and exceed the projects goals.
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Project teams should follow four sequential steps to reduce energy use within their projects: 1. Reduce demand. 2. Employ means to use energy
efficiently, such as high-performance equipment. 3. Assess renewable energy opportunities on and off site. 4. Monitor use to ensure that the building is
operating and maintained accordingly.
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b.
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c.
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e.
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b.
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a.
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1. The life-cycle impacts of building materials 2. Waste management during construction and operations
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project teams should perform life-cycle assessments (LCAs) of building materials, prior to specification, to evaluate the cradle-to-grave cycle of each
material, especially as related to the environmental components of pollution and the demand of natural resources.
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project teams can refer to the LEED reference guides for material selection assistance. The LEED rating systems suggest for project teams to implement
products with one or more of the following characteristics, listed as follows and in Table 9.1: Materials with recycled contentavoids landfills and
incineration, reduces the need for virgin raw materials (Figure 9.2) Local/regional materialsreduces transportation impacts, preserves local economy
(Figure 9.3) Rapidly renewable materialspreserves natural resource materials for future generations, can replace petroleum-based products Forest
Stewardship Council (FSC) certified wood materialspreserves materials for future generations and habitats and maintains biodiversity
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Fly ash can be a substitution for Portland cement for concrete products. It is the residual component that is left behind during the coal incineration or
combustion process.
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rapidly renewable fiber or animal materials must be grown or raised in ten years or less.
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ISO 14021-1999Environmental Label and Declarations is the referenced standard that declares a material having postconsumer/ preconsumer
recycled content.
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regional materials must be extracted, processed, and manufactured within 500 miles of the project site.
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FSC wood requires chain-of-custody documentation.
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Materials with recycled content, regional materials, salvaged materials, and rapidly renewable animal or fiber products are calculated as a percentage of
the total material cost for a project.
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FSC wood products are calculated as a percentage of the total cost of new wood products purchased for a specific project.
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c.
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d.
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e.
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a.
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d.
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b.
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In addition to sustainable purchasing, projects can also implement the following strategies to reduce the impacts of materials and products on the
environment2: 1. Specify green materials. Can you name the four types previously discussed in this chapter? Figures 9.5 and 9.6 will provide a hint of
one type. 2. Specify green interiors. Keep volatile organic compounds (VOCs) to a minimum (Figures 9.6, 9.7, and 9.8). See Chapter 10 for more
information. 3. Specify green electronic equipment. Remember ENERGY STAR equipment and appliances from the EA category? BEES, the
construction carbon calculator, ECOCalculator for assemblies, and EPEAT offer LCAs to help select equipment that use energy efficiently, are made
with recyclable and recycled materials, and tend to require less maintenance and are upgradable.
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BEES = Building for Environmental and Economic Sustainability, www.wbdg.org/tools/bees.php EPEAT = Electronic Product Environmental Assessment
Tool, www.epeat.net
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b.
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d.
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a.
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c.
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e.
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In the United States, building construction and demolition alone account for 40 percent of the total waste stream,
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Construction waste management plans should address whether waste will be separated on-site into individually labeled waste containers or collected in
a commingled fashion in one container and sorted off-site
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At a minimum, LEED projects must recycle paper, corrugated cardboard, glass, plastics, and metals.
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EPA statistic for current recycling rates of 32 percent.
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the minimum types of items to be recycled during operations to meet the requirements of the MR prerequisite: paper, corrugated cardboard, glass,
plastics, and metals.
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the 3Rs of waste management: Reduce, Reuse, and Recycle.
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1. Size the building appropriately. Can you remember the rating systems that address this strategy? Smaller buildings use less energy and have lower
operating costs. 2. Develop a construction waste management policy. Goals addressed as a 50 percent diversion could earn a point by reducing,
reusing, or recycling. 3. Encourage recycling. The storage and collection of recyclables is required for projects seeking LEED certification (Figure 9.11).
4. Reuse or salvage building materials. Extends useful life of products and reduces the need for raw materials (Figure 9.12). Also can save money as
opposed to buying new. 5. Reuse existing buildings instead of tearing down and building new (Figure 9.13). 6. Compost. Use landscaping and food
debris as mulch (Figure 9.14). 7. Consider new technology, design, and construction decisions. Consider finishing concrete floors (Figure 9.15) to avoid
the need for a floor finish such as carpet or ceramic tile, or consider specifying carpet tiles (Figure 9.16) in lieu of roll goods to minimize the amount
needed for replacement should an area get damaged.
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Salvaged materials are calculated as a percentage of total material cost of a project.
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b.
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b.
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c.
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b.
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c.
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b.
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d.
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e.
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d.
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c.
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d.
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Americans typically spend about 90 percent of their time indoors, according to the Environmental Protection Agency (EPA).
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conventionally designed, constructed, and maintained indoor environments have significantly higher levels of pollutants than the outdoors.
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green buildings with improved interior environmental quality have the potential to enhance the lives of building occupants, increase their resale value of
the building, and reduce the liability for building owners.2
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1. Indoor Air Quality 2. Thermal Comfort 3. Lighting 4. Acoustics
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American Society of Heating, Refrigerating, and Air-Conditioning Engineers (ASHRAEs) definition for indoor air quality (IAQ) as it states the nature of
air inside the space that affects the health and well-being of building occupants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2776-78
During construction, project teams should follow the practices recommended by the Sheet Metal and Air Conditioning Contractors National Association
(SMACNA) guidelines.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2783-84
Contaminants include volatile organic compounds (VOCs), carbon dioxide, particulates, and tobacco smoke. SMACNA guidelines recommend VOCs
from furniture, paints, adhesives, and carpets should be kept below defined maximum levels to avoid polluting the indoor environment
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2785-87
Industry standards, such as Green Seal (for paints, coatings, adhesives, etc.), South Coast Air Quality Management District (SCAQMD) (for sealants),
the Carpet and Rug Institute (CRI), and Floorscore specify the maximum levels of VOCs, in grams per liter (g/L), not to be exceeded. Other standards,
such as Greenguard and Scientific Certification Systems (SCS) Indoor Advantage, certify products, such as furniture, that do not off-gas harmful levels
of pollutants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2792-95
composite wood and agrifiber products as particleboard, medium-density fiberboard (MDF), plywood, wheatboard, strawboard, panel substrates and
door cores.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2799-2800
To comply within the parameters of LEED, composite wood and agrifiber products cannot contain any added urea-formaldehyde resins, which off-gas at
room temperature,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2802-3
remember that urea-formaldehyde is not allowed, but pheno-formaldehyde is suitable.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2807-8
LEED rating systems follow suit with SMACNA practices and therefore, also recommend employing Minimum Efficiency Reporting Value (MERV) filters
to ensure effectiveness. The rating of MERV filters ranges from 1 (low) to 16 (highest), where LEED requires a minimum of MERV 8 filters
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2812-14
CO2 concentrations greater than 530 parts per million (ppm) as compared to exterior environments are typically harmful to occupants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2822-24
project teams designing green buildings use the industry standard, ASHRAE 62.1, Ventilation for Acceptable Indoor Air Quality, to adequately and
appropriately size mechanical systems that will deliver the proper amounts of outside air while balancing energy demands.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2841-43
ASHRAE 62 describes proper ventilation rates, or the amount of air circulated through a space, measured in air changes per hour.5
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2843-45
Any time you see ASHRAE 62,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2849
The Green Building and LEED Core Concepts Guide suggests nine strategies to address indoor air quality6: 1. Prohibit smoking. Not only indoors, but
also be aware of mechanical system contamination at all air intakes and operable windows (Figure 10.6). Designate smoking areas to avoid affecting
building occupants. 2. Ensure adequate ventilation. Think ASHRAE 62! 3. Monitor carbon dioxide. Incorporate demand-controlled ventilation where
airflow is increased if maximum set points are exceeded. 4. Install high-efficiency air filters. Remember MERV! 5. Specify low-emitting materials. For
interior finishes, such as paints, carpet, and furniture. Remember industry standards such as Green Seal, SCAQMD, CRI, Floorscore, SCS Indoor
Advantage, and Greenguard (Figure 10.7). 6. Use integrated pest management. To eliminate contaminants indoors, no pesticides should enter the
facility. 7. Protect air quality during construction. Remember SMACNA practices.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2854-65
8. Conduct a flush-out. Opening the windows is not enough to remove construction pollutants! Ductwork should be flushed out with a large amount of
outside air. 9. Employ a green cleaning program. No harmful chemicals (Figure 10.8)! Equipment should follow environmental standards and
requirements for optimized
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2869-72
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2878
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2881
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2884
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2885
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2888
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2889
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2890
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2895
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2898
defines thermal comfort as the temperature, humidity, and airflow ranges within which the majority of people are most comfortable, as determined by
ASHRAE Standard 55-2004.7
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2908-10
For the purposes of LEED, occupants must be able to control one of the three components of thermal comfort.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2912-13
The Green Building and LEED Core Concepts Guide describes three strategies to offer thermal comfort to occupants8: 1. Install operable windows for
fresh air access (Figure 10.9). 2. Give occupants temperature and ventilation control. If operable windows are not feasible, give occupants control over
mechanically supplied and delivered warm or cool air by employing strategies such as raised access floors (Figure 10.10). 3. Conduct occupant surveys.
Discover the overall satisfaction of the thermal comfort levels of the majority of the occupants to determine areas for improvement.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2914-21
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2936
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2937
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2942
When one is designing, nonregularly occupied spaces should be placed at the core to allow offices, classrooms, and other regularly occupied areas to
be placed along the window line.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2955-57
Remember, building orientation and passive design strategies impact the opportunities to utilize daylighting to supply ambient lighting for occupants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2958-59
The Green Building and LEED Core Concepts Guide suggests the following strategies to address lighting for a green building project10: 1. Use
daylighting. Remember passive design strategies and benefits (Figure 10.13). 2. Give occupants lighting control for economic benefits from energy
savings while improving occupant satisfaction. 3. Conduct occupant surveys. Discover the overall satisfaction of the lighting levels of the majority of the
occupants to determine areas for improvement.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2976-81
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2984
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2986
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2992
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2992
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2997
The Green Building and LEED Core Concepts Guide provides the following strategies to address acoustics and therefore increase occupant comfort11:
1. Consider acoustical impacts. Consider interior finishes, building geometry, and duct insulation that will impact the ability for employees and staff to
communicate and work effectively. 2. Conduct occupant surveys. Discover the overall satisfaction of the interior acoustic quality of the majority of the
occupants to determine areas for improvement.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3005-10
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3020
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3022
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3025
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3027
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3032
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3035
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3036
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3039
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3040
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3048
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3048
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3050
The Innovation in Design category encourages the exploration and implementation of new green building technologies, as well as exceeding the
thresholds defined in the existing LEED credits. The LEED rating systems offer up to five points for projects within the ID category by addressing three
different strategies: a. Exemplary Performance b. Innovation in Design c. Including a LEED Accredited Professional on the project team
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3061-65
Exemplary Performance credits are achieved once projects surpass the minimum performance-based thresholds defined in the existing LEED credits,
typically the next incremental percentage threshold.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3068-70
opportunity to earn bonus points for achieving compliance of previously mentioned existing LEED credits. U.S. Green Building Councils (USGBCs)
eight Regional Councils consulted with the local chapters to determine which existing LEED credits are more challenging to achieve within certain zip
codes.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3102-5
it is critical to remember that RPCs are not new credits.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3109-10
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3117
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3124
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3125
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3127
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3129
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3131
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3133
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3136
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3139
Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, Judith Levine &
Joycelyn M. Elders
Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxi
Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxii
Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxiii
Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxxi
How to Find Fulfilling Work (School of Life), Roman;The School Of Life Krznaric
The thought once occurred to me that if one wanted to crush and destroy a man entirely, to mete out to him the most terrible punishment, one at which
the most fearsome murderer would tremble, shrinking from it in advance, all one would have to do would be to make him do work that was completely
and utterly devoid of usefulness and meaning. Fyodor Dostoyevsky
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 4-7
Life appeared to offer an awful choice: money or meaning.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 27-28
meaning, flow and freedom.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 129-130
five different aspects of what can make a job meaningful: earning money, achieving status, making a difference, following our passions, and using our
talents. We can think about these as the fundamental motivating forces that drive people in their careers.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 417-418
hedonic treadmill: as we get richer and accumulate more material possessions, our expectations rise, so we work even harder to earn money to buy
more consumer goods to boost our wellbeing, but then our expectations rise once more, and on it goes.35
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 444-446
So we may be looking for fulfilment in the wrong places in having rather than being, in accumulating possessions rather than in building nurturing,
empathic relationships.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 457-459
the quality of their relationships in the workplace: both respect and the people you work with head up the list. Other polls similarly reveal that good
relationships with colleagues, as well as issues such as worklife balance, job security and sense of autonomy trump pay as a source of satisfaction.37
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 462-465
We can easily find ourselves pursuing a career that society considers prestigious, but which we are not intrinsically devoted to ourselves one that does
not fulfil us on a day-to-day basis.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 481-483
Who do you imagine is judging your status perhaps family, old friends or colleagues? Do you want to grant them that power?
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 492-493
The lesson is that in our quest for fulfilling work, we should seek a job that offers not just good status prospects, but good respect prospects.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 513-514
The lesson is that in our quest for fulfilling work, we should seek a job that offers not just good status prospects, but good respect prospects. That may
mean avoiding large bureaucratic organisations where individual efforts are barely acknowledged, and finding a workplace where employees feel treated
as unique human beings and part of a community of equals.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 513-516
As far as the propositions of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality. Albert Einstein
Douglas W Hubbard, How to Measure Anything, loc. 633-634
Although this may seem a paradox, all exact science is based on the idea of approximation. If a man tells you he knows a thing exactly, then you can be
safe in inferring that you are speaking to an inexact man. Bertrand Russell (1873-1970), British mathematician and philosopher
Douglas W Hubbard, How to Measure Anything, loc. 635-638
Measurement: A quantitatively expressed reduction of uncertainty based on one or more observations.
Douglas W Hubbard, How to Measure Anything, loc. 653-654
Not only does a true measurement not need to be infinitely precise to be considered a measurement, but the lack of reported errorimplying the number
is exactcan be an indication that empirical methods, such as sampling and experiments, were not used (i.e., its not really a measurement at all).
Douglas W Hubbard, How to Measure Anything, loc. 660-662
Real scientific methods report numbers in ranges, such as the average yield of corn farms using this new seed increased between 10% and 18% (95%
confidence interval). Exact numbers reported without error might be calculated according to accepted procedure, but, unless they represent a 100%
complete count (e.g., the change in my pocket), they are not necessarily based on empirical observation (e.g., Enrons, Lehman Brothers, or Fannie
Maes asset valuations).
Douglas W Hubbard, How to Measure Anything, loc. 662-665
Shannon proposed a mathematical definition of information as the amount of uncertainty reduction in a signal, which he discussed in terms of the
entropy removed by a signal.
Douglas W Hubbard, How to Measure Anything, loc. 675-676
Notes: 1) pero por que alguien quiere mostrar algo? para q demostrar? a quien?
la bondad de Dios nos ha hecho partcipes de su felicidad, y nuestra participacin en su felicidad muestra la bondad de Dios.
Leo John Trese, La Fe Explicada, loc. 38-39
A veces la gente piensa que lo sera si pudiera alcanzar todo lo que desea. Pero cuando lo consiguen -salud, riqueza y fama; una familia cariosa y
amigos leales- encuentran que an les falta algo. Todava no son sinceramente felices. Siempre queda algo que su corazn anhela. Hay personas ms
sabias que saben que el bienestar material es una fuente de dicha que decepciona. Con frecuencia, los bienes materiales son como agua salada para
el sediento, que en vez de satisfacer el ansia de felicidad, la intensifica. Estos sabios han descubierto que no hay felicidad tan honda y permanente
como la que brota de una viva fe en Dios y de un activo y fructfero amor de Dios. Pero incluso estos sabios encuentran que su felicidad en esta vida
nunca es perfecta, nunca completa. Ms an, son ellos, ms que nadie, quienes conocen lo inadecuado de la felicidad de este mundo, y es
precisamente por eso -por el hecho de que ningn humano es jams perfectamente dichoso en esta vidaLeo John Trese, La Fe Explicada, loc. 67-73
Dios, que es infinitamente bueno, no pondra en los corazones humanos este ansia de felicidad perfecta si no hubiera modo de satisfacerla. Dios no
tortura con la frustracin a las almas que El ha hecho.
Leo John Trese, La Fe Explicada, loc. 74-76
Si no hay un principio de amor de Dios en nuestro corazn, aqu, sobre la tierra, no puede haber la fruicin del amor en la eternidad.
Leo John Trese, La Fe Explicada, loc. 90-91
Para esto nos ha puesto Dios en la tierra, para que, amndole, pongamos los cimientos necesarios para nuestra felicidad en el cielo.
Leo John Trese, La Fe Explicada, loc. 91-92
si no empezamos a amar a Dios en esta vida, no hay modo de unirnos a El en la eternidad.
Leo John Trese, La Fe Explicada, loc. 97
Notes: 1) pero entonces tengo que intentar amar la idea de dios que me han inculcado y por la cual siento muy poco amor. o tengo que formarme una
imagen nueva que si ame. o formarme una idea nueva a partir de lo que amo? como amar algo q no conoces? como sabes si amas a dios o a una
idea? como sabes que es a dios al que amas una vez q amas una idea de Dios. Quiero amar a Dios. pero quiero estar seguro que amo a Dios y no a la
idea de el.
Para aquel que entra en la eternidad sin amor de Dios en su corazn, el cielo, simplemente, no existir. Igual que un hombre sin ojos no podra ver la
belleza del mundo que le rodea, un hombre sin amor de Dios no podr ver a Dios; entra en la eternidad ciego. No es que Dios diga al pecador
impenitente (el pecado no es ms que una negativa al amor de Dios): Como t no me amas, no quiero nada contigo. Vete al infierno!. El hombre que
muere sin amor de Dios, o sea, sin arrepentirse de su pecado, ha hecho su propia eleccin. Dios est all, pero l no puede verle, igual que el sol brilla
aunque el ciego no pueda verlo.
Leo John Trese, La Fe Explicada, loc. 97-102
Es evidente que no podemos amar a quien no conocemos. Y esto nos lleva a otro deber que tenemos en esta vida. Tenemos que aprender todo lo que
podamos sobre Dios, para poder amarle y mantener vivo nuestro amor y hacerle crecer.
Leo John Trese, La Fe Explicada, loc. 102-3
El amor de Dios no est en los sentimientos. Amar a Dios no significa que nuestro corazn deba dar saltos cada vez que pensamos en El. Algunos
pueden sentir su amor de Dios de modo emocional, pero esto no es esencial. Porque el amor de Dios reside en la voluntad. No es por lo que sentimos
sobre Dios, sino por lo que estamos dispuestos a hacer por El, como probamos nuestro amor a Dios.
Leo John Trese, La Fe Explicada, loc. 115-18
Pero el amor no se da sin previo conocimiento, hay que conocer a Dios para poder amarle. Y no es amor verdadero el que no se manifiesta en obras:
haciendo lo que el amado quiere. As, pues, debemos tambin servir a Dios.
Leo John Trese, La Fe Explicada, loc. 129-31
Notes: 1) en que difiere de ser esclavos? como saber si haces algo por amor o por miedo? que si las cosas se hacen por miedo? que si la relacion que
tengo con Dios es de miedo? Le sirvo por que le tengo miedo a la eternidad? como transformar el miedo en amor? creo que mi relacion con Dios y con
la vida y todo es de 80% miedo 20% amor. 2) no es demasiado egoista o inmaduro desear una euforia tan sobrenatural? no habria que contentarse y
satisfacerse con paz y amor. naturaleza. la felicidad natural. esa que se consigue estando en paz amando y en comunion con algo mas grande que uno
mismo? esta felicidad no sera demasiado? mi vision de esa felicidad es una sobreestimulacion de todos los sentidos. un extasis colectivo. sera que lo
que es inmaduro es mi vision de esa felicidad?
La felicidad del cielo es una felicidad sobrenatural. Para alcanzarla, Dios nos proporciona las ayudas sobrenaturales que llamamos gracias. Si El nos
dejara con slo nuestras fuerzas, nunca conseguiramos el tipo de amor que nos merecera el cielo.
Leo John Trese, La Fe Explicada, loc. 137-39
Mientras cumplamos nuestra parte buscando, aceptando y usando las gracias que Dios nos provee, este amor sobrenatural crece en nosotros y da
fruto.
Leo John Trese, La Fe Explicada, loc. 140-41
Aprendemos a conocer, amar y servir a Dios por Jesucristo, el Hijo de Dios, quien nos ensea por medio de la Iglesia.
Leo John Trese, La Fe Explicada, loc. 163-64
Algunas de las a verdades del Credo de los Apstoles podamos haberlas hallado, bajo unas condiciones ideales, nosotros mismos. Tales son, por
ejemplo, la existencia de Dios, su omnipotencia, que es Creador de cielos y tierra.
Leo John Trese, La Fe Explicada, loc. 172-74
la fe no depende de la plenitud de comprensin. En lo que concierne a las verdades de fe, nosotros creemos exactamente las mismas verdades que
creyeron los primeros cristianos, las verdades que ellos recibieron de Cristo y de sus portavoces, los Apstoles.
Leo John Trese, La Fe Explicada, loc. 189-91
Expresamos el concepto de Dios, el que sea el origen de todo ser, por encima y ms all de todo lo que existe, diciendo que es el Ser Supremo.
Leo John Trese, La Fe Explicada, loc. 226-27
En los tres casos hay una inteligencia que no depende de sustancia fsica para actuar. Es verdad que, en esta vida, nuestra alma est unida a un
cuerpo fsico y que depende de l para sus actividades. Pero no es una dependencia absoluta y permanente. Cuando se separa del cuerpo por la
muerte, el alma an acta. An conoce y ama, incluso ms libremente que en esta vida mortal.
Leo John Trese, La Fe Explicada, loc. 240-42
no hay nada bueno, deseable o valioso en el universo que no sea reflejo (una chispita, podramos decir) de esa misma cualidad segn existe
inconmensurablemente en Dios. La belleza de una flor, por ejemplo, es un reflejo minsculo de la belleza sin lmites de Dios, igual que el fugaz rayo de
luna es un reflejo plido de la cegadora luz solar.
Leo John Trese, La Fe Explicada, loc. 252-55
Las perfecciones de Dios son de la misma sustancia de Dios. Si quisiramos expresarnos con perfecta exactitud no diramos Dios es bueno, sino
Dios es bondad. Dios, hablando con propiedad, no es sabio: es la Sabidura.
Leo John Trese, La Fe Explicada, loc. 255-56
El mal es idea del hombre, no de Dios. Y si el inocente y el justo tienen que sufrir la maldad de los males, su recompensa al final ser mayor. Sus
sufrimientos y lgrimas sern nada en comparacin con el gozo venidero. Y mientras tanto, Dios guarda siempre a los que le guardan en su corazn.
Leo John Trese, La Fe Explicada, loc. 268-70
La mente de Dios contiene todos los tiempos y toda la creacin, del mismo modo que el vientre materno contiene a todo el nio.
Leo John Trese, La Fe Explicada, loc. 272
Dios es la causa de todo lo que sucede. Dios es, por naturaleza, la Primera Causa. Esto quiere decir que nada existe y nada sucede que no tenga su
origen en el infinito poder de Dios.
Leo John Trese, La Fe Explicada, loc. 279-80
Notes: 1) tengo pavor de Dios. oigo que es bondad todo lo bueno. etc y sin embargo sospecho. temo que mal interprete. temo que me juzgue mal. la
imagen que formo es una de un ser despiadado. que juzga y busca formas de condenarnos. de un ser omnipotente que puede atropellarnos. De un ser
que me rechaza y me desprecia. como puedo cambiar mi imagen de Dios? como puedo amarlo? como puedo desear la vida eterna? como puedo
desear vivr? como puedo deshacerme de esta deseo de nunca haber existido? Dios ayudame.
Notes: 1) como dejar de creer que toda esta fe es una forma de autoengano? una tecnica para sobrevivir la vida y si existe. la eternidad? 2) como
puedo seguirlo sin volverme un loco fundamentalista? como puedo callar la voz que me dice que estoy dandome por vencido. que estoy perdiendo la
razon al confiar en esto? Dios ayudame a creer.
Dado que Dios es un Ser infinito, ningn intelecto creado, por dotado que est, puede alcanzar sus profundidades.
Leo John Trese, La Fe Explicada, loc. 305-6
- Dios Padre es Dios conocindose a S mismo. - Dios Hijo es la expresin del conocimiento de Dios de S mismo. - Dios Espritu Santo es el resultado
del amor de Dios a S mismo.
Leo John Trese, La Fe Explicada, loc. 339-41
Slo una persona enferma de soberbia intelectual consumada pretender abarcar lo infinito, la insondable profundidad de la naturaleza de Dios.
Leo John Trese, La Fe Explicada, loc. 357-58
Los esfuerzos del diablo se encaminan ahora incansablemente a arrastrar al hombre a su misma senda de rebelin contra Dios. En con secuencia,
decimos que los diablos nos tientan al pecado.
Leo John Trese, La Fe Explicada, loc. 434-35
voluntad contra Dios en el acto de su rebelin, abrazaron el mal (que es el rechazo de Dios) con toda su naturaleza.
Leo John Trese, La Fe Explicada, loc. 443
Ms peligroso todava es dejarnos influir por la soberbia intelectual de los descredos. Si nos dedicamos a leer libros cientficos y a escuchar a gente
lista, que pontifican que el diablo es una supersticin medieval hace tiempo superada, insensiblemente terminaremos por pensar que es una figura
retrica, un smbolo abstracto del mal sin entidad real. Y ste sera un error fatal. Nada conviene ms al diablo que el que nos olvidemos de l o no le
prestemos atencin, y, sobre todo, que no creamos en l.
Leo John Trese, La Fe Explicada, loc. 449-53
Siempre tenemos nuestro libre albedro, siempre nos queda nuestra capacidad de elegir, y nadie puede imponemos esa decisin.
Leo John Trese, La Fe Explicada, loc. 460
Como la vida ntima de Dios consiste en conocerse a S mismo (Dios Hijo) y amarse a S mismo (Dios Espritu Santo), tanto ms nos acercamos a la
divina Imagen cuanto ms utilizamos nuestra inteligencia en conocer a Dios -por la razn y la gracia de la fe ahora, y por la luz de gloria en la
eternidad-; y nuestra voluntad libre para amar al Dador de esa libertad.
Leo John Trese, La Fe Explicada, loc. 576-79
Es el alma la que alza del suelo los ojos del animal -de su limitada bsqueda de alimento y sexo, de placer y evitacin de dolor-. Es el alma la que alza
nuestros ojos a las estrellas para que veamos la belleza, conozcamos la verdad y amemos el bien(*).
Leo John Trese, La Fe Explicada, loc. 618-20
los dones preternaturales, entre los que se incluan una sabidura de un orden inmensamente superior, un conocimiento natural de Dios y del mundo,
claro y sin impedimentos, que de otro modo slo podran adquirir con una investigacin y estudio penosos. Luego, contaban con una elevada fuerza de
voluntad y el perfecto control de las pasiones y de los sentidos, que les proporcionaban perfecta tranquilidad interior y ausencia de conflictos
personales.
Leo John Trese, La Fe Explicada, loc. 644-47
el pecado original no es una cosa, es la falta de algo, como la oscuridad es falta de luz.
Leo John Trese, La Fe Explicada, loc. 699
Aunque el bautismo nos devuelve el mayor de los dones que Dios dio a Adn, el don sobrenatural de la gracia santificante, no restaura los dones
preternaturales, como es librarnos del sufrimiento y la muerte. Estn perdidos para siempre en esta vida.
Leo John Trese, La Fe Explicada, loc. 705-7
De Adn para ac un solo ser humano (sin contar a Cristo) posey una naturaleza humana perfectamente reglada: la Santsima Virgen Mara. Al ser
Mara destinada a ser la Madre del Hijo de Dios, y porque repugna que Dios tenga contacto, por indirecto que sea, con el pecado, fue preservada
DESDE EL PRIMER INSTANTE DE SU EXISTENCIA de la oscuridad espiritual del pecado original.
Leo John Trese, La Fe Explicada, loc. 720-22
si este hijo les desobedeciera deliberadamente en asuntos de grave importancia, en cosas que les hirieran y apenaran gravemente, habra buenos
motivos para concluir que no les ama. O, por lo menos, sacaramos la conclusin de que se ama a s mismo ms que a ellos.
Leo John Trese, La Fe Explicada, loc. 758-60
Notes: 1) como?
la envidia es ms bien la tristeza causada porque otros estn en una situacin mejor que la nuestra, como un sufrimiento por la mejor fortuna de otros.
Leo John Trese, La Fe Explicada, loc. 908-9
No nos sorprende, pues, que Jos, al pedrselo los padres de Mara, aceptara gozosamente ser el esposo legal y verdadero de Mara, aunque
conociera su promesa de virginidad y que el matrimonio nunca sera consumado. Mara permaneci virgen no slo al dar a luz a Jess, sino durante
toda su vida.
Leo John Trese, La Fe Explicada, loc. 942-44
Notes: 1) por que el merito de la virginidad? por que es malo perder la virginidad? cual es el merito la importancia de la virginidad?no es el sexo algo
sagrado cuando es hecho como se debe? es para establecer como jesus fue concebido no por el hombre si no por Dios?
resucitar muertos.
Leo John Trese, La Fe Explicada, loc. 972
Notes: 1) para que recusitar a los muertos? que no es el fin de las personas el llegar a Dios? el morir para vivir? por que podria ser bueno para alguien
revivirlo para que siga luchando? no sera eso cumplir un deseo egoista de los parientes?
no hay razones para distinguir entre Madre de Cristo y Madre de Dios.
Leo John Trese, La Fe Explicada, loc. 982-83
Dios no nos mide por la importancia de nuestro trabajo, sino por la fidelidad con que procuramos cumplir lo que ha puesto en nuestras manos, por la
sinceridad con que nos dedicamos a hacer nuestra su voluntad.
Leo John Trese, La Fe Explicada, loc. 1039-41
Pero ms que la presciencia de su Pasin, la angustia que le haca sudar sangre era producida por el conocimiento de que, para muchos, esa sangre
sera derramada en vano.
Leo John Trese, La Fe Explicada, loc. 1097-98
Notes: 1) no puedo evitar sentir escepticismo en esa aseveracion. donde dice eso? eso suena a una licencia q se dio el autor de interpretar. 2) no
habia dicho el autor que cuando llego la hora de la muerte de jesus ya estaban los apostoles listos para su mision? esas contradiciones y redundancias
me hacen esceptico de lo que dice aqui.
Adems de probar su resurreccin, Jess tena otro fin que cumplir en esos cuarenta das: completar la preparacin y misin de sus doce Apstoles.
Leo John Trese, La Fe Explicada, loc. 1137-38
Dios da a algunos elegidos el poder predecir el futuro.
Leo John Trese, La Fe Explicada, loc. 1245
Notes: 1) esepticismo 2) creo que me seria mas facil tener una vision parcial de esto si no me lo hubieran ensenado de pequeno o no lo hubiera
interpretado como lo interprete. me hace sentir un poco esceptico el hecho de que "es esto o estas mal".
Dios, en el acto mismo de crearle, lo puso por encima del simple nivel natural, lo elev a un destino sobrenatural al conferirle la gracia santificante.
Adn, por el pecado original, perdi esta gracia para s y para nosotros. Jesucristo, por su muerte en la cruz, salv el abismo que separaba al hombre
de Dios. El destino sobrenatural del hombre se ha restaurado. La gracia santificante se imparte a cada hombre individualmente en el sacramento del
Bautismo.
Leo John Trese, La Fe Explicada, loc. 1284-87
El modo de operar la gracia actual nos podra quedar ms claro si describiramos su actuacin en una persona imaginaria que hubiera perdido la
gracia santificante por el pecado mortal. Primeramente, Dios ilumina la mente del pecador para que vea el mal que ha cometido. Si acepta esta gracia,
admitir para s: He ofendido a Dios en materia grave; he cometido un pecado mortal.
Leo John Trese, La Fe Explicada, loc. 1318-21
La oracin se define como una elevacin de la mente y el corazn a Dios para adorarle, darle gracias y pedirle lo que necesitamos.
Leo John Trese, La Fe Explicada, loc. 1373
Podemos rezar, pues, con nuestras propias palabras o las de otro. Podemos usar oraciones privadas o litrgicas. Sea cual sea el origen de las palabras
que utilizamos, mientras stas sean predominantes en nuestra oracin, ser oracin vocal. Y ser oracin vocal aunque no las pronunciemos en voz
alta, aunque las digamos silenciosamente para nosotros mismos.
Leo John Trese, La Fe Explicada, loc. 1380-82
La mayora de las rdenes religiosas prescriben para sus miembros por lo menos una hora diaria de oracin mental. . Para un fiel corriente una manera
muy sencilla y fructfera de hacer oracin mental ser leer un captulo de los Evangelios todos los das. Tendra que encontrar la hora y el lugar libres
de ruidos y distracciones y dedicarse a leerlo con pausada meditacin. Luego dedicara unos minutos a ponderar en su mente lo que ha ledo, haciendo
que cale y aplicndolo a su vida personal, lo que le llevar ordinariamente a formular algn propsito.
Leo John Trese, La Fe Explicada, loc. 1392-96
La virtud de la esperanza se pierde slo por un pecado directo contra ella, por la desesperacin de no confiar ms en la bondad y misericordia divinas.
Y, por supuesto, si perdemos la fe, la esperanza se pierde
Leo John Trese, La Fe Explicada, loc. 1544-46
Las cuatro virtudes morales sobrenaturales son: prudencia, justicia, fortaleza y templanza.
Leo John Trese, La Fe Explicada, loc. 1549-50
No nos resulta difcil imaginar una persona que, poseyendo la virtud de la fe en grado eminente, tenga tentaciones de duda durante toda su vida.
Leo John Trese, La Fe Explicada, loc. 1559-60
Una virtud sobrenatural, sin embargo, aumenta slo por la accin de Dios, aumento que Dios concede en proporcin a la bondad moral de nuestras
acciones. En otras palabras, todo lo que acrecienta la gracia santificante, acrecienta tambin las virtudes infusas. Crecemos en virtud cuanto crecemos
en gracia.
Leo John Trese, La Fe Explicada, loc. 1562-64
Creer significa admitir algo como verdadero. Creemos cuando damos nuestro asentimiento definitiva e incuestionablemente.
Leo John Trese, La Fe Explicada, loc. 1568-69
La fe implica certeza.
Leo John Trese, La Fe Explicada, loc. 1572
El tipo de conocimiento que se refiere a hechos que puedo percibir y demostrar es comprensin y no creencia.
Leo John Trese, La Fe Explicada, loc. 1573-74
Creencia -o fe- es la aceptacin de algo como verdadero basndose en la autoridad de otro.
Leo John Trese, La Fe Explicada, loc. 1574-75
Este tipo de conocimiento es el de la fe: afirmaciones que se aceptan por la autoridad de otros en quienes confiamos.
Leo John Trese, La Fe Explicada, loc. 1578-79
Habiendo tantas cosas en la vida que no comprendemos, y tan poco tiempo libre para comprobarlas personalmente, es fcil ver que la mayor parte de
nuestros conocimientos se basan en la fe.
Leo John Trese, La Fe Explicada, loc. 1579-80
Cuando nuestra mente se adhiere a una verdad porque Dios nos la ha manifestado, nuestra fe se llama divina. Se ve claramente que la fe divina
implica un conocimiento mucho ms seguro que la fe meramente humana.
Leo John Trese, La Fe Explicada, loc. 1583-84
Es posible tener una fe puramente natural en Dios o en muchas de sus verdades. Esta fe puede basarse en la naturaleza, que da testimonio de un Ser
Supremo, de poder y sabidura infinitos; puede basarse tambin en la aceptacin del testimonio de innumerables grandes y sabias personas, o en la
actuacin de la divina Providencia en nuestra vida personal. Una fe natural de este tipo es una preparacin para la autntica fe sobrenatural, que nos es
infundida junto con la gracia santificante en la pila bautismal.
Leo John Trese, La Fe Explicada, loc. 1595-98
La esperanza se define como la virtud sobrenatural con la que deseamos y esperamos la vida eterna que Dios ha prometido a los que le sirven, y los
medios necesarios para alcanzarla.
Leo John Trese, La Fe Explicada, loc. 1604-5
Por parte de Dios, nuestra salvacin es segura. Es solamente nuestra parte -nuestra cooperacin con la gracia de Dios- lo que la hace incierta.
Leo John Trese, La Fe Explicada, loc. 1605-6
Al confiar en el slido apoyo del amor, cuidado, sabidura y poder de Dios, estamos seguros. No caemos en un estado de nimo sombro cuando las
cosas van mal. Si nuestros planes se tuercen, nuestras ilusiones se frustran, y el fracaso parece acosarnos a cada paso, sabemos que Dios hace que
todo contribuya a nuestro bien definitivo.
Leo John Trese, La Fe Explicada, loc. 1636-38
Esta confianza en la divina providencia es la que viene en nuestra ayuda cuando somos tentados (y, quin no lo es alguna vez?) en pensar que
somos ms listos que Dios, que sabemos mejor que El lo que nos conviene en unas circunstancias determinadas.
Leo John Trese, La Fe Explicada, loc. 1640-42
Nuestro papel consiste simplemente en ofrecernos a Dios, en no poner obstculos al flujo de amor de Dios. Nuestro papel consiste en tener buena
voluntad hacia el prjimo por amor de Dios, porque sabemos que esto es lo que Dios quiere.
Leo John Trese, La Fe Explicada, loc. 1671-73
El amor sobrenatural reside principalmente en la voluntad, no en las emociones. Podemos tener un profundo amor a Dios, segn prueba nuestra
fidelidad a El, sin sentirlo de modo especial. Amar a Dios sencillamente significa que estamos dispuestos a cualquier cosa antes que ofenderle con un
pecado mortal. De la misma manera, podemos tener un sincero amor sobrenatural al prjimo, aunque a nivel natural sintamos por l una marcada
repulsin.
Leo John Trese, La Fe Explicada, loc. 1682-85
Le perdono por Dios el mal que haya hecho? Rezo por l y confo en que alcance las gracias necesarias para salvarse? Estoy dispuesto a ayudarle
si estuviera en necesidad, a pesar de mi natural resistencia? Si es as, le amo sobrenaturalmente.
Leo John Trese, La Fe Explicada, loc. 1685-87
los siete dones del Espritu Santo. Estos dones- sabidura, entendimiento, consejo, fortaleza, ciencia, piedad y temor de DiosLeo John Trese, La Fe Explicada, loc. 1698-99
para elegir, debemos antes conocer.
Leo John Trese, La Fe Explicada, loc. 1716-17
Es la mansedumbre. Se siente orgulloso de ser miembro del Cuerpo Mstico de Cristo, pero no pretende coaccionar a los dems y hacerles tragar su
religin, pero tampoco siente respetos humanos por sus convicciones.
Leo John Trese, La Fe Explicada, loc. 1754-55
la virtud de la fortaleza no podr actuar, ni siquiera en las pequeas exigencias que requieran valor, si no quitamos las barreras que un conformismo
exagerado, el deseo de no sealarse, de ser uno ms, han levantado. Estas barreras son el irracional temor a la opinin pblica (lo que llamamos
respetos humanos), el miedo a ser criticados, menospreciados, o, peor an, ridiculizados.
Leo John Trese, La Fe Explicada, loc. 1795-97
De paso diremos que el Sermn de la Montaa es un pasaje del Nuevo Testamento que todos deberamos leer completo de vez en cuando. Se
encuentra en los captulos cinco, seis y siete del Evangelio de San Mateo, y contiene una verdadera destilacin de las enseanzas del Salvador.
Leo John Trese, La Fe Explicada, loc. 1811-12
Manual de la teologa para los catlicos de hoy (Spanish Edition), Claudio Burgaleta SJ
la fe que busca ser inteligible.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 156-57
La fe es, al fin y al cabo, don de Dios que supera la razn humana, pero no es irracional.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 168-69
Cuando los filsofos piensan sobre la tica o la moral sealan dos enfoques generales complementarios para analizar lo que es la moralidad: la tica de
ser y la tica de hacer.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 413-14
Toda persona puede convertirse en cristiano o cristiana si colabora con la gracia de Dios y pone su corazn donde debe, es decir, haciendo una
entrega total de s mismo a Dios.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 431-32
La opcin fundamental de fe en Dios invoca el amor de Dios y el amor del prjimo. Este doble amor es una norma bsica para juzgar y orientar las
diferentes acciones particulares del cristiano.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 439-41
Dei Verbum proclama que Dios se revela a s mismo y no conceptos abstractos. Es decir, se comunica a s mismo a travs de la gracia. Percibimos su
presencia a travs de diferentes mediaciones creadas.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 551-53
A Dios y a su revelacin se le debe la obediencia de la fe para la cual es necesaria la gracia de Dios.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 557-58
los padres conciliares, como se llamaba a los obispos que participaron en el Concilio Vaticano II, mantienen que es posibleaunque difcilconocer a
Dios con la luz natural de la razn y seguir sus mandamientos.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 558-59
La escolstica reconoca el peso de la cada de nuestros primeros padres Adn y Eva pero, a diferencia de los reformadores, nunca lleg a pensar que
la razn humana era tan corrupta como para no poder llegar, aunque con dificultad, a un conocimiento cierto de la existencia de Dios. Los reformadores
protestantes sospechaban profundamente de la razn humana que consideraban completamente afectada por la cada de nuestros primeros padres,
Adn y Eva. Para los reformadores la nica fuente confiable acerca de Dios y para la salvacin es la revelacin divina.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 675-79
La teologa dialctica o neo-ortodoxa se caracteriza por su Cristocentrismo y rechazo absoluto de todo intento de explicar la racionalidad de la fe. La fe
es a la vez S y No de Dios; acogida y juicio de Dios. Esta dimensin dialctica o paradjica de la fe impide que la razn humana la pueda entender o
explicar de manera satisfactoria.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 717-20
la fe es un don absoluto de un Dios soberano que no podemos merecer y mucho menos deducir intelectualmente. La fe es una respuesta al evangelio.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 721-22
Su pensamiento acerca de la gracia como parte constitutiva del ser humano tuvo un impacto en la soteriologa optimista del concilio que admiti la
posibilidad de la salvacin para quienes no pertenecan a la Iglesia.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 735-37
La nouvelle thologie se basa en la riqueza teolgica del lenguaje metafrico y simblico de las Sagradas Escrituras utilizado por la patrstica.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 756-57
El Concilio reconoci que si bien la Biblia no poda leerse de forma fundamentalista y que haba que atender a las contribuciones de la exgesis o la
interpretacin cientfica de la palabra de Dios, tampoco se podan leer las formulaciones dogmticas de la fe de manera que no se tuviera en cuenta
una conciencia histrica. Es decir haba que interpretar el dogma teniendo en cuenta el contexto en el cual naci, especialmente el lenguaje del
momento y las controversias que el dogma intentaba aclarar.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 787-90
El Vaticano II present una soteriologa o teologa de la salvacin optimista y centrista. La Iglesia ya no se ve a s misma como el nico vehculo de
gracia. Se admite que existen gracia y caminos de salvacin en otras iglesias y comunidades eclesiales, incluso en otras religiones, aunque estos sean
difciles de seguir con certeza. Bajo ciertas circunstancias, es posible esperar que, por la misericordia y el deseo de salvacin universal de Dios (1 Tim
2:4), los que no conocen a Cristo puedan salvarse. La salvacin no est garantizada ni si quiera para los bautizados y miembros de la Iglesia, pero los
catlicos disfrutan, gracias a los recursos de santidad que Jesucristo le dej a su comunidad, la Iglesia, los medios ms certeros, especialmente los
sacramentos, para disponerse para la salvacin que Dios desea para toda la humanidad. La Iglesia, por tanto, juega un papel indispensable en la
salvacin del mundo.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 795-801
amar a Dios implica amar al prjimo.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 835-36
reconocer que el Espritu Santo est activo en el mundo contemporneo aun en nuestros das. Esto supuso una ruptura significativa con la mentalidad
pesimista imperante en la Iglesia de aquel entonces, que miraba a la modernidad con sospecha y como fuente de muchos errores anti-cristianos.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 853-55
Notes: 1) demuestra la tendencia de la gente a morir asistidos en algun lugar y la falta de hospicios
Sheila Payne, the UK's first Professor of Hospice Studies at Lancaster University, has said that 'Dying at home is very scary. You might think you want to
do it, and you might want to support someone in your family who says they want it, but in the midst of it actually happening you may feel you'd be better
off elsewhere.'6
Ken Worpole, Modern Hospice Design, loc. 132-34
mortality is regarded as a failure in the system, to be dealt with quickly, all traces erased.
Ken Worpole, Modern Hospice Design, loc. 150-51
Notes: 1) una postura comun acerca de la muerte que explica la falta de avances
A report published by the UK Healthcare Commission on 27 September 2007 that was based on visits to 23 hospitals found that only five complied with
all the government's core standards for dignity in care.9
Ken Worpole, Modern Hospice Design, loc. 152-53
Notes: 1) para establecer que hasta en el mejor lugar para morir falta jale
you consider that in England people aged 65 and over constitute 16 per cent of the population but occupy nearly two-thirds of general and acute hospital
beds,
Ken Worpole, Modern Hospice Design, loc. 153-54
Notes: 1) para establecer como no esta chido pasar tiempo en un hospital ni morir ahi
where it is the ugliness and dereliction of the buildings and their interiors which have been singled out for contributing so much to feelings of despair and
hopelessness.
Ken Worpole, Modern Hospice Design, loc. 205-6
Notes: 1) establece por que debe ser personalizada y estrecha l relacion con los pacientes. ya sea por um hospicio pequeno o mucho personal
Such anxieties are now leading to organised campaigns. As Professor Allan Kellehear has recently argued, 'the right to a good death' is emerging as a
new public demand.25
Ken Worpole, Modern Hospice Design, loc. 242-44
Notes: 1) investigar
As Maggie Keswick Jencks wrote shortly before she died, 'At the moment most hospital environments say to the patient, in effect: "How you feel is
unimportant. You are not of value. Fit in with us, not us with you."'29
Ken Worpole, Modern Hospice Design, loc. 275-77
CoNTEMPLATION is the highest expression of man's intellectual and spiritual life. It is that life itself, fully awake, fully active, fully aware that it is alive. It
is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness and for being.
Thomas Merton, New Seeds of Contemplation, loc. 152-154
For contemplation is a kind of spiritual vision to which both reason and faith aspire, by their very nature, because without it they must always remain
incomplete.
Thomas Merton, New Seeds of Contemplation, loc. 157-159
For in contempla- 1 tion we know by "unknowing." Or, better, we know beyond all knowing or "unknowing."
Thomas Merton, New Seeds of Contemplation, loc. 163-164
It knows God by seem-2 ing to touch Him. Or rather it knows Him as if it had been invisibly touched by Him . .. . Touched by Him Who has no hands, but
Who is pure Reality and the source of all that is real!
Thomas Merton, New Seeds of Contemplation, loc. 178-180
contemplation is a sudden gift of awareness, an awakening to the Real within all that is real.
Thomas Merton, New Seeds of Contemplation, loc. 180-181
He answers Himself in us and this answer is divine life, divine creativity, making all things new.
Thomas Merton, New Seeds of Contemplation, loc. 190-191
It is as if in creating us God asked a question, and in awakening us to contemplation He answered the question, so that the contemplative is at the same
time, question and answer.
Thomas Merton, New Seeds of Contemplation, loc. 192-194
THE life of contemplation implies two levels of awareness: first, awareness of the question, and second, awareness of the answer.
Thomas Merton, New Seeds of Contemplation, loc. 194-195
the contemplation of which I speak is a religious and transcendent gift. It is not something to which we can attain alone, by intellectual effort, by
perfecting our natural powers. It is not a kind of self-hypnosis, resulting from concentration on our own inner spiritual being. It is not the fruit of our own
efforts. It is the gift of God Who, in His mercy, 4 completes the hidden and mysterious work of creation in us by.enlightening our minds and hearts, by
awakening in us the awareness that we are words spoken in His One Word, and that Creating Spirit (Creator Spiritus) dwells in us, and we in Him.
Thomas Merton, New Seeds of Contemplation, loc. 204-210
''Hell" can be described as a perpetual alienation from our true being, our true self, which is in God.
Thomas Merton, New Seeds of Contemplation, loc. 247-247
Contemplation, on the contrary, is the experiential grasp of reality as subjective,
Thomas Merton, New Seeds of Contemplation, loc. 262-263
Contemplation is not prayerfulness, or a tendency to find peace and satisfaction in liturgical rites. These, too, are a great good, and they are almost
necessary preparations for contemplative experience. They can ever, of themselves, constitute that experience.
Thomas Merton, New Seeds of Contemplation, loc. 275-277
But contemplation can never be the object of calculated ambition. It is not something we plan to obtain with our practical reason, but the living water of
the spirit that we thirst for, like a hunted deer thirsting after a river in the wilderness. IT is not we who choose to awaken ourselves, but God Who
chooses to awaken us.
Thomas Merton, New Seeds of Contemplation, loc. 288-291
The danger and the attraction of these false mystiques of Nation and of Class is precisely that they seduce and pretend to satisfy those who are no
longer aware of any deep or genuine spiritual need. The false mysticism of the Mass Society captivates men who are 11 so alienated from themselves
and from God that they are no longer capable of genuine spiritual experience. Yet it is precisely these ersatz forms of enthusiasm that are "opium" for
the people, deadening their awareness of their deepest and most personal needs, alienating them from their true selves, putting conscience and
personality to sleep and turning &ee, reasonable men into passive instruments of the power politician. Let no one hope to find in contemplation an
escape
Thomas Merton, New Seeds of Contemplation, loc. 306-313
it mercilessly examines and questions the spurious "faith" of everyday life, the human faith which is nothing but the passive acceptance of conventional
opinion. This false "faith" which is what we often live by and which we even come to confuse with our "religion" is subjected to inexorable questioning.
Thomas Merton, New Seeds of Contemplation, loc. 317-320
The worst of it is that even apparendy holy conceptions are consumed along with all the rest. It is a terrible breaking and burning of idols, a purification of
the sanctuary, so that no graven thing may occupy the place that God
Thomas Merton, New Seeds of Contemplation, loc. 327-329
EvERY moment and every event of every man's life on earth plants something in his soul.
Thomas Merton, New Seeds of Contemplation, loc. 341-342
These arbitrary "dictates" of a domineering and insensible Father are more often seeds of hatred than of love. If that is our concept of the will of God, we
cannot possibly seek the obscure and intimate mystery of the encounter that takes place in contemplation.
Thomas Merton, New Seeds of Contemplation, loc. 359-361
So much depends on our idea of God!
Thomas Merton, New Seeds of Contemplation, loc. 362-363
Our idea of God tells us more about ourselves than about Him.
Thomas Merton, New Seeds of Contemplation, loc. 363-364
His inscrutable love seeks our awakening.
Thomas Merton, New Seeds of Contemplation, loc. 365-366
True, since this awakening implies a kind of death to our exterior self, we will dread His coming in proportion as we are identified with this exterior self
and attached to it. But when we understand the dialectic of life and death we will learn to take the 15 risks implied by faith, to make the choices that
deliver us from our routine self and open to us the door of a new being, a new reality.
Thomas Merton, New Seeds of Contemplation, loc. 366-370
For how can I receive the seeds of freedom if I am in love with slavery and how can I cherish the desire of God if I am filled with another and an opposite
desire?
Thomas Merton, New Seeds of Contemplation, loc. 372-373
God cannot plant His liberty in me because I am a prisoner and I do not even desire to be free. I love my captivity and I imprison myself in the desire for
the things that I hate, and I have hardened my heart against true love. I must learn therefore to let go of the familiar and the usual and consent to what is
new and unknown to me. I must learn to "leave myself" in order to find myself by yielding to the love of God. If I were looking for God, every event and
every moment would sow, in my will, grains of His life that would spring up one day in a tremendous harvest.
Thomas Merton, New Seeds of Contemplation, loc. 373-379
If in all things I consider only the heat and the cold, the food or the hunger, the sickness or labor, the beauty or pleasure, the success and failure or the
material good or evil my works have won for my own will, I will find only emptiness and not happiness. I shall not be fed, I shall not be full. For my food is
the will of Him Who made me and Who made all things in order to give Himself to me through them.
Thomas Merton, New Seeds of Contemplation, loc. 393-397
My chief care should not be to find pleasure or success, health or life or money or rest or even things like virtue and wisdom-still less their opposites,
pain, failure, sickness, death. But in all that happens, my one desire and my one joy should be to know: "Here is the thing 17 that God has willed for
me.
Thomas Merton, New Seeds of Contemplation, loc. 397-401
By consenting to His will with joy and doing it with g)adness I have His love in my heart, because my will is now the same as His love and I am on the
way to becoming what He is, Who is Love.
Thomas Merton, New Seeds of Contemplation, loc. 403-405
How am I to know the will of God? Even where there is no other more explicit claim on my obedience, such as a legitimate command, the very nature of
each situation usually bears written into itself some indication of God's will.
Thomas Merton, New Seeds of Contemplation, loc. 407-409
To obey Him is to respond to His will expressed in the need of another person, or at least to respect the rights of others. For the right of another man is
the expression of God's love and God's will.
Thomas Merton, New Seeds of Contemplation, loc. 411-413
The requirements of a work to be done can be understood as the will of God. If I am supposed to hoe a garden or make a table, then I will be obeying
God if I am true to the task I am performing. To do the work carefully and well, with love and respect for the nature of my task and with due attention to
its purpose, is to unite myself to God's will in my work. In this way I become His instrument. He works through me.
Thomas Merton, New Seeds of Contemplation, loc. 418-422
When I act as His instrument my labor cannot become an obstacle to contemplation, even though it may temporarily so occupy my mind that I cannot
engage in it while I am actually doing my job. Yet my work itself will purify and pacify my mind and dispose me for contemplation.
Thomas Merton, New Seeds of Contemplation, loc. 422-425
Unnatural, frantic, anxious work, work done under pressure of greed or fear or any other inordinate passion, cannot properly speaking be dedicated to
God, because God never wills such work directly. He may permit that through no fault of our own we may have to work madly and distractedly, due to
our sins, and to the sins of the society in which we live. In that case we must tolerate it and make the best of what we cannot avoid. But let us not be
blind to the distinction between sound, healthy work and unnatural toil.
Thomas Merton, New Seeds of Contemplation, loc. 425-430
We do not detach ourselves from things in order to attach ourselves to God, but rather we become detached from ourselves in order to see and use all
things in and for God.
Thomas Merton, New Seeds of Contemplation, loc. 440-441
The obstacle is in our "self," that is to say in the tenacious need to maintain our separate, external, egotistic will. It is when we refer all things to this
outward and false "self" that we alienate ourselves from reality and from God. It is then the false self that is our god, and we love everything for the sake
of this self.
Thomas Merton, New Seeds of Contemplation, loc. 444-447
We use all things, so to speak, for the worship of this idol which is our imaginary self. In so doing we pervert and corrupt things,
Thomas Merton, New Seeds of Contemplation, loc. 447-449
"Woman has tempted me. Wine has tempted me. Food has tempted me. Woman is pernicious, wine is poison, food is death. I must hate and revile
them. By hating them I will please God . . . . " These are the thoughts and attitudes of a baby, of a savage and of an idolater who seeks by magic
incantations and spells to protect his egotistic self and placate the insatiable little god in his own heart. To take such an idol for God is the worst kind of
self-deception. It turns a man into a fanatic, no longer capable of sustained contact with the truth, no longer capable of genuine love. In trying to believe
in their ego as something "holy" these fanatics look upon everything else as unholy.
To be "lost" is to be left to the arbitrariness and pretenses of the contingent ego, the smoke-self that must inevitably vanish. To be "saved" is to return to
one's inviolate and eternal reality and to live in God.
Thomas Merton, New Seeds of Contemplation, loc. 679-681
THESE missions begin at Baptism. But they do not take on any practical meaning in the life of our spirit until we become capable of conscious acts of
love. From then on God's special presence in us corresponds to our own free decisions. From then on our life becomes a series of choices between the
fiction of our false self, whom we feed with the illusions of passion and selfish appetite, and our loving consent to the purely gratuitous mercy of God.
Thomas Merton, New Seeds of Contemplation, loc. 713-718
When I consent to the will and the mercy of God as it "comes" to me in the events of life, appealing to my inner self and awakening my faith, I break
through the superficial exterior appearances that form my routine vision of the world and of my own self, and I find myself in the presence of hidden
majesty.
Thomas Merton, New Seeds of Contemplation, loc. 718-721
We are only really ourselves when we completely consent to "receive" the glory of God into ourselves. Our true self is, then, the self that receives freely
and gladly the missions that are God's supreme gift to His sons. Any other "self" is only an illusion.
Thomas Merton, New Seeds of Contemplation, loc. 733-736
Justify my soul, 0 God, but also from Your fountains fill my will with fire. Shine in my mind, although perhaps this means "be darkness to my experience,"
but occupy my heart with Your tremendous Life. Let my eyes see nothing in the world but Your glory, and let my hands touch nothing that is not for Your
service. Let my tongue taste no bread that does not strengthen me to praise Your great mercy.
Thomas Merton, New Seeds of Contemplation, loc. 755-759
Let me use all things for one sole reason: to find my joy in giving You glory. Therefore keep me, above all things, from sin. Keep me from the death of
deadly sin which puts hell in my soul. Keep me from the murder of lust that blinds and poisons my heart. Keep me from the sins that eat a man's flesh
with irresistible fire until he is devoured. Keep me from loving money in which is hatred, from avarice and ambition that suffocate my life. Keep me from
the dead works of vanity and the thankless labor in which artists destroy themselves for pride and money and reputation, and saints are smothered
under the avalanche of their own importunate zeal. Stanch in me the rank wound of covetousness and the hungers that 44 exhaust my nature with their
bleeding. Stamp out the serpent envy that stings love with poison and kills all JOy. Untie my hands and deliver my heart from sloth. Set me free from the
laziness that goes about disguised as activity when activity is not required of me, and from the cowardice that does what is not demanded, in order to
escape sacrifice. But give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride
which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the
one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for
You alone. For there is only one thing that can satisfy love and reward it, and that is You alone.
Thomas Merton, New Seeds of Contemplation, loc. 761-779
This then is what it means to seek God perfectly: to withdraw from illusion and pleasure, from worldly anxieties and desires, from the works that God
does not want, from a glory that is only human display; to keep my mind free from confusion in order that my liberty may be always at the disposal of His
will; to entertain silence in my heart and listen for the voice of God; to cultivate an intellectual freedom from the images of created things in order to
receive the secret contact of 45 God in obscure love; to love all men as myself; to rest in humility and to find peace in withdrawal from conflict and
competition with other men; to turn aside from controversy and put away heavy loads of judgment and censorship and criticism and the whole burden of
opinions that I have no obligation to carry; to have a will that is always ready to fold back within itself and draw all the powers of the soul down from its
deepest center to rest in silent expectancy for the coming of God, poised in tranquil and effortless concentration upon the point of my dependence on
Him; to gather all that I am, and have all that I can possibly suffer or do or be, and abandon them all to God in the resignation of a perfect love and blind
faith and pure trust in God, to do His will.
Thomas Merton, New Seeds of Contemplation, loc. 780-793
IN order to become myself I must cease to be what I always thought I wanted to be, and in order to find myself I must go out of myself, and in order to
live I have to die.
Thomas Merton, New Seeds of Contemplation, loc. 796-798
Who can escape the secret desire to breathe a different atmosphere from the rest of men?
Thomas Merton, New Seeds of Contemplation, loc. 827-827
I MUST look for my identity, somehow, not only in God but in other men. I will never be able to find myself if I isolate myself from the rest of mankind as if
I were a different kind of being.
Thomas Merton, New Seeds of Contemplation, loc. 855-857
Solitude Is Not Separation
Thomas Merton, New Seeds of Contemplation, loc. 858-858
True solitude is the home of the person, false solitude the refuge of the individualist.
Thomas Merton, New Seeds of Contemplation, loc. 877-878
To live in communion, in genuine dialogue with others is absolutely necessary if man is to remain human.
Thomas Merton, New Seeds of Contemplation, loc. 907-908
THERE is no true solitude except interior solitude. And interior solitude is not possible for anyone who does not accept his right place in relation to other
men. There is no true peace possible for the man who still imagines that some accident of talent or grace or virtue segregates him &om other men and
places him above them. Solitude is not separation.
Thomas Merton, New Seeds of Contemplation, loc. 920-924
The saints love their sanctity not because it separates them &om the rest of us and places them above us, but 56 because, on the contrary, it brings
them closer to us and in a sense places them below us.
discovered that we are, in fact, already free? IT is not that someone else is preventing you from living happily; you yourself do not know what you want.
Rather than admit this, you pretend that someone is keeping you from exercising your liberty. Who is this? It is you yourself. BuT as long as you pretend
to live in pure autonomy, as your own master, without even a god to rule you, you will inevitably live as the servant of another man or as the alienated
member of an organization.
Thomas Merton, New Seeds of Contemplation, loc. 1637-1645
it is the acceptance of God that makes you free and delivers you from human tyranny, for when you serve Him you are no longer permitted to alienate
your spirit in human servitude.
Thomas Merton, New Seeds of Contemplation, loc. 1646-1648
IF you write for God you will reach many men and bring them joy.
Thomas Merton, New Seeds of Contemplation, loc. 1653-1654
we are all more or less wrong, that we 115 are all at fault, all limited and obstructed by our mixed motives, our self-deception, our greed, our selfrighteousness and our tendency to aggressivity and hypocrisy.
Thomas Merton, New Seeds of Contemplation, loc. 1713-1716
the guilt-ridden thinking that is always too glad to be "wrong'! in everything. This too is an evasion of responsibility,
Thomas Merton, New Seeds of Contemplation, loc. 1731-1732
We have to defend our real rights, because unless we respect our own rights we will certainly not respect the rights of others.
Thomas Merton, New Seeds of Contemplation, loc. 1736-1737
The "cold war" is simply the normal consequence of our corrupt idea of a peace based on a policy of "every man for himself" in ethics, economics and
political life.
Thomas Merton, New Seeds of Contemplation, loc. 1812-1813
So instead of loving what you think is peace, love other men and love God above all. And instead of hating the people you think are warmakers, hate the
appetites and the disorder in your own soul, which are the causes of war.
Thomas Merton, New Seeds of Contemplation, loc. 1814-1817
If you love peace, then hate injustice, hate tyranny, hate greed-but hate these things in yourself, not in another.
Thomas Merton, New Seeds of Contemplation, loc. 1817-1818
HELL is where no one has anything in common with anybody else except the fact that they all hate one another and cannot get away from one another
and from themselves.
Thomas Merton, New Seeds of Contemplation, loc. 1819-1821
others hate what they see in them: and all recognize in one another what they detest in themselves, selfishness and impotence, agony, terror and
despair.
Thomas Merton, New Seeds of Contemplation, loc. 1823-1825
What attracts men to evil acts is not the evil in them but the good that is there, seen under a false aspect and with a distorted perspective.
Thomas Merton, New Seeds of Contemplation, loc. 1846-1847
What attracts men to evil acts is not the evil in them but the good that is there, seen under a false aspect and with a distorted perspective. The good
seen from that angle is only the bait in a trap. When you reach out to take it, the trap is sprung and you are left with disgust, boredom-and hatred.
Thomas Merton, New Seeds of Contemplation, loc. 1846-1849
Sinners are people who hate everything, because their world is necessarily full of betrayal, full of illusion, full of deception. And the greatest sinners are
the most boring people rn: the world because they are also the most bored and the ones who find life most tedious.
Thomas Merton, New Seeds of Contemplation, loc. 1849-1852
You can only believe what you do not know.
Thomas Merton, New Seeds of Contemplation, loc. 1870-1870
Faith is first of all an intellectual assent. It perfects the mind, it does not destroy it. It puts the intellect in possession of Truth which reason cannot grasp
by itself. It gives us certitude concerning God as He is in Himself;
Thomas Merton, New Seeds of Contemplation, loc. 1872-1874
Faith is not expected to give complete satisfaction to the intellect. It leaves the intellect suspended in obscurity, without a light proper to its own mode of
knowing. Yet it does not frustrate the intellect, or deny it, or destroy it. It pacifies it with a conviction which it knows it can accept quite rationally under the
guidance of love.
Thomas Merton, New Seeds of Contemplation, loc. 1882-1885
our reason can tell us nothing about God as He actually is in Himself,
Thomas Merton, New Seeds of Contemplation, loc. 1888-1888
FAITH is primarily an intellectual assent.
Thomas Merton, New Seeds of Contemplation, loc. 1891-1891
Faith terminates not in a statement, not in a formula of words, but in God. If instead of resting in God by faith, we rest simply in the proposition or the
formula, it is small wonder that faith does not lead to contemplation. On the contrary, it leads to anxious hair-splitting arguments, to controversy, to
perplexity and ultimately to hatred and division.
Thomas Merton, New Seeds of Contemplation, loc. 1901-1905
Faith goes beyond words and formulas and brings us the light of God Himself. The importance of the formulas is not that they are ends in themselves,
but that they are means through which God communicates His truth to us. They must be kept clear. They must be clean windows, so that they may not
obscure and hinder the light that comes to us. They must not falsify God's truth. Therefore we must make every effort to believe the right formulas.
Thomas Merton, New Seeds of Contemplation, loc. 1907-1912
The function of faith is not to reduce mystery to rational clarity, but to integrate the unknown and the known together in a living whole, in which we are
more and more able to transcend the limitations of our external self.
Thomas Merton, New Seeds of Contemplation, loc. 2003-2005
faith actually brings all of the unconscious into integration with the rest of our life, but it does so in different ways. What is below us is accepted (not by
any means merely rationalized). It is consented to in so far as it is willed by God. Faith enables us to come to terms with our animal nature and to accept
the task of trying to govern it according to the Divine will, that is, according to love.
Thomas Merton, New Seeds of Contemplation, loc. 2026-2030
The anima is Eve, the animus is Adam. The effect of original sin in us all is that Eve tempts Adam and he yields his reasoned thought to her blind
impulse, and tends hence- forth to be governed by the automatism of passionate reaction, by conditioned reflex, rather than by thought and moral
principle.
Thomas Merton, New Seeds of Contemplation, loc. 2043-2046
The "spiritual life" is then the perfectly balanced life in which the body with its passions and instincts, the mind with its reasoning and its obedience to
principle and the spirit with its passive illumination by the Light and Love of God form one complete man who is in God and with God and from God and
for God.
Thomas Merton, New Seeds of Contemplation, loc. 2056-2060
h can easily be seen that a purely emotional worship, a life of instinct, an orgiastic religion, is no spiritual life. But also, a merely rational life, a life of
conscious thought and rationally directed activity, is not a fully spiritual life. In particular it is a characteristic modern error to reduce man's spirituality to
mere "mentality," and to confine the whole spiritual life purely and simply in the 140 reasoning mind. Then the spiritual life is reduced to a matter of
"thinking"--of verbalizing, rationalizing, etc.
Thomas Merton, New Seeds of Contemplation, loc. 2061-2066
The true spiritual life is a life neither of dionysian orgy nor of apollonian clarity: it transcends both. It is a life of wisdom, a life of sophianic love.
Thomas Merton, New Seeds of Contemplation, loc. 2067-2069
This is one of the chief contradictions that sin has brought into our souls: we have to do violence to ourselves to keep from laboring uselessly for what is
bitter and without joy, and we have to compel ourselves to take what is easy and full of happiness as though it were against our interests, because for us
the line of least resistance leads in the way of greatest hardship and sometimes for us to do what is, in itself, most easy, can be the hardest thing in the
world.
Thomas Merton, New Seeds of Contemplation, loc. 2332-2337
It is the faith and the fidelity of this humble handmaid, "full of grace" that enables her to be the perfect instrument of God, and nothing else but His
instrument.
Thomas Merton, New Seeds of Contemplation, loc. 2469-2471
IT is a tremendous grace, then, and a great privilege when a person living in the world we have to live in 173 suddenly loses his interest in the things that
absorb that world, and discovers in his own soul an appetite for poverty and solitude.
Thomas Merton, New Seeds of Contemplation, loc. 2515-2518
Do not think that you can show your love for Christ by hating those who seem to be His enemies on earth.
Thomas Merton, New Seeds of Contemplation, loc. 2553-2554
To desire God is the most fundamental of all human desires. It is the very root of all our quest for happiness. Even the sinner, who seeks happiness
where it cannot be found, is following a blind, errant desire for God which is not aware of itself.
Thomas Merton, New Seeds of Contemplation, loc. 2644-2647
There is no hope more cruel than the vain hope for a supreme fulfillment that is so misunderstood as to be utterly impossible.
Thomas Merton, New Seeds of Contemplation, loc. 2656-2657
True humility excludes self-consciousness, but false humility intensifies our awareness of ourselves
Thomas Merton, New Seeds of Contemplation, loc. 2737-2738
A humble man can do great things with an uncommon perfection because he is no longer concerned about incidentals, like his own interests and his
own reputation, and therefore he no longer needs to waste his efforts in defending them. For a humble man is not afraid of failure.
Thomas Merton, New Seeds of Contemplation, loc. 2745-2747
Living with other people and learning to lose ourselves in the understanding of their weakness and deficiencies can help us to become true
contemplatives. For there is no better means of getting rid of the rigidity and harshness and coarseness of our ingrained egoism,
Thomas Merton, New Seeds of Contemplation, loc. 2752-2755
Do you think the way tQ sanctity is to lock yourself up with your prayers and your books and the meditations 191 that please and interest your mind, to
protect yourself, with many walls, against people you consider stupid? Do you think the way to contemplation is found in the refusal of activities and
works which are necessary for the good of others but which happen to bore and distract you? Do you imagine that you will discover God by winding
yourself up in a cocoon of spiritual and aesthetic pleasures, instead of renouncing all your tastes and desires and ambitions and satisfactions for the love
of Christ, Who will not even live within you if you cannot find Him in other men? FAR from being essentially opposed to each other, interior contemplation
and external activity are two aspects of the same love of God.
No matter how ruined man and his world may seem to be, and no matter how terrible man's despair may become, as long as he continues to be a man
his very humanity continues to tell him that life has a meaning.
Thomas Merton, No Man Is an Island, loc. 62-64
our purpose in life is to discover this meaning, and live according to it. We have, therefore, something to live for.
Thomas Merton, No Man Is an Island, loc. 68-69
First of all, although men have a common destiny, each individual also has to work out his own personal salvation for himself in fear and trembling.
Thomas Merton, No Man Is an Island, loc. 71-72
We learn to live by living together with others, and by living like thema
Thomas Merton, No Man Is an Island, loc. 78-78
The false prophet will accept any answer, provided that it is his own, provided it is not the answer of the herd.
Thomas Merton, No Man Is an Island, loc. 95-95
What every man looks for in life is his own salvation and the salvation of the men he lives with. By salvation I mean first of all the full discovery of who he
himself really is. Then I mean something of the fulfillment of his own God-given powers, in the love of others and of God. I mean also the discovery that
he cannot find himself in himself alone, but that he must find himself in and through others. Ultimately, these propositions are summed up in two lines of
the Gospel: "If any man would save his life, he must lose it," and, "Love one another as I have loved you." It is also contained in another saying from St.
Paul: "We are all members one of another."
Thomas Merton, No Man Is an Island, loc. 108-113
properly infuse an herb or a spice into simple syrup, about 15 percent of the syrup evaporates,
Nathalie Jordi, People's Pops, loc. 156-157
Lemon juice or other acidic ingredients will somewhat offset excessive sweetness,
Nathalie Jordi, People's Pops, loc. 160-160
youll want your mixtures to taste slightly too sweet, because their sweetness will be dulled when the mixture is frozen.
Nathalie Jordi, People's Pops, loc. 161-161
too much sugar (or alcohol) in your pops will keep them from freezing.
Nathalie Jordi, People's Pops, loc. 162-162
Plain and infused simple syrups last for weeks, or even months.
Nathalie Jordi, People's Pops, loc. 170-170
Add any spices before the mixture starts to simmer; add any herbs only after youve turned off the heat.
Nathalie Jordi, People's Pops, loc. 176-176
avoid composing a pop with more than 20 percent booze, or it wont freeze well
Nathalie Jordi, People's Pops, loc. 181-181
use a 1-quart Pyrex measuring cup with a pouring spout.
Nathalie Jordi, People's Pops, loc. 188-189
Always taste before you pour the pops into the molds
Nathalie Jordi, People's Pops, loc. 204-204
hypercooled alcohol bath
Nathalie Jordi, People's Pops, loc. 213-213
fast-freeze home pop maker like the one made by Zoku,
Nathalie Jordi, People's Pops, loc. 215-215
faster the mixture freezes the smaller the ice crystals will be, which leads to a
Nathalie Jordi, People's Pops, loc. 216-216
creamier texture and a longer shelf life,
Nathalie Jordi, People's Pops, loc. 216-216
leave a small space, approximately inch,
Nathalie Jordi, People's Pops, loc. 218-219
Hold it in the water for a few seconds and then tug carefully on the stick. If the pop doesnt come out easily, it needs to be submerged again.
Nathalie Jordi, People's Pops, loc. 228-229
Store the pops in small, airtight resealable plastic bags in the freezer.
Nathalie Jordi, People's Pops, loc. 230-231
pops will keep for months.
Nathalie Jordi, People's Pops, loc. 233-233
serve pops at a party, youll have to keep them cold all the way from the freezer to the eater.
Nathalie Jordi, People's Pops, loc. 237-237
dry ice: 5 pounds of it should keep the pops frozen for a couple of hours.
Nathalie Jordi, People's Pops, loc. 237-238
begin the season by using frozen fruit.
Nathalie Jordi, People's Pops, loc. 260-261
careful, however, that the fruit itself doesnt get wet.
Nathalie Jordi, People's Pops, loc. 264-264
26. All such desires as lead to no pain when they remain ungratified are unnecessary, and the longing is easily got rid of, when the thing desired is
difficult to procure or when the desires seem likely to produce harm.
Epicurus, Principal Doctrines, loc. 59-61
27. Of all the means which are procured by wisdom to ensure happiness throughout the whole of life, by far the most important is the acquisition of
friends.
Epicurus, Principal Doctrines, loc. 61-62
29. Of our desires some are natural and necessary others are natural, but not necessary; others, again, are neither natural nor necessary, but are due to
illusory opinion.
Epicurus, Principal Doctrines, loc. 65-66
30. Those natural desires which entail no pain when not gratified, though their objects are vehemently pursued, are also due to illusory opinion; and
when they are not got rid of, it is not because of their own nature, but because of the persons illusory opinion.
Epicurus, Principal Doctrines, loc. 66-68
40. Those who were best able to provide themselves with the means of security against their neighbors, being thus in possession of the surest
guarantee, passed the most agreeable life in each others society; and their enjoyment of the fullest intimacy was such that, if one of them died before
his time, the survivors did not mourn his death as if it called for sympathy.
Epicurus, Principal Doctrines, loc. 90-93
Quiet: The power of introverts in a world that can't stop talking, Susan Cain
Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. Theyre
relatively immune to the lures of wealth and fame.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 294-295
Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas.
They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often
feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep
discussions.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 299-302
We actually have schools for self-expression and self-development, although we seem usually to mean the expression and development of the
personality of a successful real estate agent.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 584-585
prepare a face to meet the faces that you meetseems
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 590-590
He prefers to contribute only when he believes he has something insightful to add, or honest-to-God disagrees with someone.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 839-840
if we act out of character by convincing ourselves that our pseudo-self is real, we can eventually burn out without even knowing why.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3482-3483
the best way to act out of character is to stay as true to yourself as you possibly canstarting
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3636-3637
the best way to act out of character is to stay as true to yourself as you possibly canstarting by creating as many restorative niches as possible in
your daily life. Restorative niche is Professor Littles term for the place you go when you want to return to your true self.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3636-3638
But the catharsis hypothesis is a mytha plausible one, an elegant one, but a myth nonetheless. Scores of studies have shown that venting doesnt
soothe anger; it fuels it.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3880-3881
The pain had been too pleasurable, the pleasure too painful; so that I feared that in time my mind would no longer be the thing I knew.
Gene Wolfe, Shadow and Claw, loc. 1280-1281
Men are said to desire women, Severian. Why do they despise the women they obtain?" "I don't believe all do, Chatelaine."
Gene Wolfe, Shadow and Claw, loc. 1348-1349
You dream; but were you to wake from your waking, I would be there.
Gene Wolfe, Shadow and Claw, loc. 1912-1912
the Autarch had demonstrated that he chose his active life by an act of will, and not because of the seductions of the world.
Gene Wolfe, Shadow and Claw, loc. 2161-2162
"So dying doesn't bother you that's refreshing."
Gene Wolfe, Shadow and Claw, loc. 2217-2217
She possessed the hopeful, hopeless courage of the poor, which is perhaps the most appealing of all human qualities; and I rejoiced in the flaws that
made her more real to me.
Gene Wolfe, Shadow and Claw, loc. 2363-2364
When the world is horrible, then thoughts are high, full of grace and greatness."
Gene Wolfe, Shadow and Claw, loc. 2942-2942
thoughts of grace and greatness, though I suppose that is a kind of beauty. Let me show you." She lifted my hand and slipping it inside her rags pressed
it to her right breast. I could feel the nipple, as firm as a cherry, and the warmth of the gentle mound beneath it, delicate, feather-soft and alive with
racing blood. "Now," she said, "what are your thoughts? If I have made the external world sweet to you, aren't they less than they were?"
Gene Wolfe, Shadow and Claw, loc. 2948-2951
By the use of the Ianguage of sorrow I had for the time being obliterated my sorrow - so powerful is the charm of words, which for us reduces to
manageable entities all the passions that would otherwise madden and destroy us.
Gene Wolfe, Shadow and Claw, loc. 3024-3025
If we desire a woman, we soon come to love her for her condescension in submitting to us (this, indeed, had been the original foundation of my love for
Thecla), and since if we desire her she always submits in imagination at least, some element of love is ever present. On the other hand, if we love her,
we soon come to desire her, since attraction is one of the attributes a woman should possess, and we cannot bear to think she is without any of them; in
this way men come to desire even women whose legs are locked in paralysis, and women to desire those men who are impotent save with men like
themselves.
Gene Wolfe, Shadow and Claw, loc. 3238-3242
I think it is in this that we find the real difference between those women to whom if we are to remain men we must offer our lives, and those who (again if we are to remain men) we must overpower and outwit if we can, and use as we never would a beast: that the second will never permit us to give them
what we give the first.
Gene Wolfe, Shadow and Claw, loc. 3247-3249
The way they do think is hard to follow, but that doesn't mean it's clear, or deep."
Gene Wolfe, Shadow and Claw, loc. 3435-3436
Neither of us had much to say other than that we would be utterly alone save for the other. Our hands spoke of that, clasping each other tightly.
Gene Wolfe, Shadow and Claw, loc. 3595-3596
the pleasure I would have had in abstinence would then have been at least as great (as I thought) as I would have had in possession, with the additional
pleasure of knowing that on the next night she would feel the more obliged because I had spared her.
Gene Wolfe, Shadow and Claw, loc. 3607-3609
am wise now, if not much older, and I know it is better to have all things, high and low, than to have the high only.
Gene Wolfe, Shadow and Claw, loc. 3643-3644
The body is a colony of cells (I used to think of our oubliette when Master Palaemon said that). Divided into two major parts, it perishes. But there is no
reason to mourn the destruction of a colony of cells: such a colony dies each time a loaf of bread goes into the oven. If a man is no more than such a
colony, a man is nothing; but we know instinctively that a man is more. What happens, then, to that part that is more?
Gene Wolfe, Shadow and Claw, loc. 3645-3648
Silly old women believe the Panjudicator punishes us with defeats and rewards us with victory: I felt I had been given more reward than I desired.
Gene Wolfe, Shadow and Claw, loc. 3681-3682
"Which is highest, Severian?" "The last, Master?" "You mean attachment to an abstraction conceived as including the body of electors, other bodies
giving rise to them, and numerous other elements, largely ideal?" "Yes, Master." "Of what kind, Severian, is your own attachment to the Divine Entity?" I
said nothing. It may have been that I was thinking; but if so, my mind was too much filled with sleep to be conscious of its thought. Instead, I became
profoundly aware of my physical surroundings. The sky above my face in all its grandeur seemed to have been made solely for my benefit, and to be
presented for my inspection now. I lay upon the ground as upon a woman, and the very air that surrounded me seemed a thing as admirable as crystal
and as fluid as wine. "Answer me, Severian." "The first, if I have any." "To the person of the monarch?" "Yes, because there is no succession." "The
animal that rests beside you now would die for you. Of what kind is his attachment to you?" "The first?" There was no one there.
Gene Wolfe, Shadow and Claw, loc. 3965-3975
Tattoos are usually regarded as classic other-directed identity claims. Not only do they proclaim a particular value or attitude or allegiance, the
permanence of tattoos signals that the wearer anticipates a continued commitment to that value-you
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 192-93
occupant's self-view-because this could reflect less of a struggle between inner and outer selves.
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 222-23
Unlike many students who find a perverse joy in the frugal life and nurture an almost puritanical suspicion toward anything giving a whiff of selfindulgence, Duncan took pleasure in pampering himself;
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 257-58
Unseasonableness is an inopportune attitude to those we meet. The Unseasonable Man is the sort of person who comes to confide in you when you
are busy. He serenades his mistress when she is ill. He asks a man to act as his guarantor when the man has just lost by standing surety for someone
else. He comes to court as a witness when the case is over. At a wedding he inveighs against women. He proposes a walk to someone who has just
arrived after a long journey. He brings a higher bidder to a tradesman who has just concluded a bargain. He will get up and tell a long story to people
who have already heard it and know it by heart. He is eager to offer services which are not wanted but which cannot be refused with politeness. If he is
present at arbitration, he stirs up dissension between the two parties. When he begins to dance, he catches hold of someone who is not yet drunk.
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 403-9
Steal Like an Artist: 10 Things Nobody Told You About Being Creative, Austin Kleon
Everything that needs to be said has already been said. But, since no one was listening, everything must be said again.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 50-51
If were free from the burden of trying to be completely original, we can stop trying to make something out of nothing, and we can embrace influence
instead of running away from it.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 51-53
We are shaped and fashioned by what we love.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 67-68
First, you have to figure out who to copy. Second, you have to figure out what to copy.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 169-169
The best advice is not to write what you know, its to write what you like. Write the kind of story you like bestwrite the story you want to read.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 218-219
The manifesto is this: Draw the art you want to see, start the business you want to run, play the music you want to hear, write the books you want to
read, build the products you want to usedo the work you want to see done.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 229-231
The computer brings out the uptight perfectionist in uswe start editing ideas before we have them.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 264-265
he stays away from the computer until hes done most of the thinking for his strips, because once the computer is involved, things are on an inevitable
path to being finished. Whereas in my sketchbook the possibilities are endless.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 265-266
Thats how I try to do all my work now. I have two desks in my officeone is analog and one is digital.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 272-272
Practice productive procrastination.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 289-290
If youre out of ideas, wash the dishes. Take a really long walk. Stare at a spot on the wall for as long as you can. As the artist Maira Kalman says,
Avoiding work is the way to focus my mind.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 293-295
If you have two or three real passions, dont feel like you have to pick and choose between them. Dont discard. Keep all your passions in your life.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 297-298
The thing is, you can cut off a couple passions and only focus on one, but after a while, youll start to feel phantom limb pain.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 305-306
Its so important to have a hobby. A hobby is something creative thats just for you. You dont try to make money or get famous off it, you just do it
because it makes you happy. A hobby is something that gives but doesnt take.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 312-314
Dont throw any of yourself away.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 316-316
Establishing and keeping a routine can be even more important than having a lot of time.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 501-502
Notes: 1) horror.
you. Wise as you have become, after so much experience, Youll have understood by then what these Ithacas mean.124
Michael Foley, The Age of Absurdity, loc. 1041-1049
The concept of personal responsibility that we can and should decide our own destinies is at the heart of modern society and considered axiomatic
by most of its citizens. Yet this concept is now being steadily undermined, from both above and below, from both high and low culture from scientists,
philosophers and writers denying free will and from the age of entitlement denying obligation.
Michael Foley, The Age of Absurdity, loc. 1084-1087
The program in the genes is the new original sin.
Michael Foley, The Age of Absurdity, loc. 1100-1100
Decision Theory,
Michael Foley, The Age of Absurdity, loc. 1111-1111
We humanscan wilfully strive to control our emotions. We can decide which objects and situations we allow in our environment and on which objects
and situations we lavish time and attention. We can, for example, decide not to watch commercial television, and advocate its eternal banishment from
the households of intelligent citizens.135 So the neuroscientific view of human behaviour is entirely consistent with the BuddhaSpinozaFreud model of
the self and Sartres insistence on personal responsibility and choice.
Michael Foley, The Age of Absurdity, loc. 1133-1137
By far the most important discovery of recent years in brain science is that genes are at the mercy of actions as well as vice versaThey are cogs
responding to experience as mediated through the senses. Their promoters are designed to be switched off and on by events.136 Ridleys conclusion
is magnificently unequivocal: Free will is entirely compatible with a brain exquisitely prespecified by, and run by, genes.
Michael Foley, The Age of Absurdity, loc. 1138-1142
Neuroscientists have also challenged the hard-wired brain theory, suggesting instead that the human brain is extraordinarily plastic. Far from being
fixed millions of years ago, the individual brain constantly rewires itself throughout a lifetime in response to experience.
Michael Foley, The Age of Absurdity, loc. 1165-1167
Temperament is what you are but character is what you do. Temperament is a given; character may be forged. We can choose to oppose the dictates
of temperament and, if we act differently in a certain way for long enough, the new behaviour will establish its own brain connections.
Michael Foley, The Age of Absurdity, loc. 1179-1181
Identity can be sought in money, status or celebrity but is most easily conferred by belonging to a group usually based on ethnicity, race, religion or
sexual orientation. The group will be especially attractive if it can claim to have suffered injustice. Then its members can be victims and enjoy the luxury
of having someone else to blame.
Michael Foley, The Age of Absurdity, loc. 1184-1187
Identity can be sought in money, status or celebrity but is most easily conferred by belonging to a group usually based on ethnicity, race, religion or
sexual orientation. The group will be especially attractive if it can claim to have suffered injustice. Then its members can be victims and enjoy the luxury
of having someone else to blame. And blame is the new solution to the contemporary inability to accept random bad luck. Once
Michael Foley, The Age of Absurdity, loc. 1184-1188
Once misfortune was explained as the mysterious ways of God the suffering had a purpose, which would be revealed in the fullness of time. Now, what
makes misfortune meaningful is culpability.
Michael Foley, The Age of Absurdity, loc. 1188-1189
This inability to accept randomness is what makes conspiracy theories so attractive. Such theories invest the banal and random with glamour and
significance, and put the blame for personal irresponsibility on secret, sinister forces.
Michael Foley, The Age of Absurdity, loc. 1194-1195
This sense of deserving has surely been a factor in the growth of debt. The development of entitlement since the 1970s coincides exactly with a steady
rise in personal debt. If you are entitled to a certain lifestyle then borrowing the money to fund it is simply claiming what is rightfully yours
Michael Foley, The Age of Absurdity, loc. 1217-1219
The problem with an overwhelming sense of entitlement is that it promises satisfaction but usually delivers its opposite. Entitlement encourages all three
of Albert Elliss disastrous musts I must succeed, Everyone must treat me well, The world must be easy. And when none of these happens, the
conclusion is not that the demands were unjustified but that malign, powerful, hidden forces are denying them. So the sense of entitlement becomes a
sense of bitter grievance.
Michael Foley, The Age of Absurdity, loc. 1224-1227
Demanding justice for minorities who have suffered discrimination on the basis of race, ethnicity, gender or sexual orientation is entirely valid. But ethical
diversity is a contradiction in terms. If the values of others are valid, then ones own must be equally arbitrary and therefore without value. The inevitable
consequence of this relativism is a fatal loss of nerve it becomes impossible to uphold values and make value judgements.
Michael Foley, The Age of Absurdity, loc. 1230-1233
Being instructed may seem a luxury, but philosophers and psychologists agree that only personal responsibility brings fulfilment.
Michael Foley, The Age of Absurdity, loc. 1258-1259
The less personal responsibility is exercised, the greater the likelihood of conformity.
Michael Foley, The Age of Absurdity, loc. 1266-1266
Considering the possible consequences of evasion should be enough to establish that personal responsibility is essential and that determinism must be
rejected, both in theory and practice. An autonomous, attentive, sceptical and critically minded individual, aware of undesirable personal and group
inclinations, can resist these and persuade others to do the same.
network.216 The minor short-term gains result in major long-term losses a physiological demonstration of the truth that there is no easy, free way to
paradise. On the other hand, the earned, natural highs create beneficial new associations that endure.
Michael Foley, The Age of Absurdity, loc. 2093-2096
The other popular form of transcendence falling in love is also believed to produce a high without effort, but it, too, has long-term complications
Michael Foley, The Age of Absurdity, loc. 2097-2098
Nothing external to me had the power to take away my peace of heart and mindI may not be in total control of what happens, but I certainly am in
charge of how I choose to perceive my experience.218 Her technique is to permit these instinctive reactions of the old reptilian brain their natural
ninety seconds of life, but then to use detachment and analysis to identify them and prevent them from colonizing her mind.
Michael Foley, The Age of Absurdity, loc. 2124-2127
This repeated intense focus on a difficult activity is exactly what creates or enhances brain connections.
Michael Foley, The Age of Absurdity, loc. 2158-2158
Notes: 1) videojuegos?
The trick is to understand that the attention and difficulty are what bring the reward.
Michael Foley, The Age of Absurdity, loc. 2161-2161
More than any other thinker, Nietzsche devoted himself to the pursuit of transcendence in all stages of intensity zest, intoxication, joy and exaltation
and this is both his strength and his weakness. Nietzsche is the great aerator of life, the tonic in the G&T (Schopenhauer is the slice of lemon).
Nietzsche effervesces, dances, leaps but, when the fizz dies away, there is nothing left. There is little to retain and use. Nietzsches main function may
be as a non-pharmacological mood enhancer, a thinker more to be snorted than studied.
Michael Foley, The Age of Absurdity, loc. 2188-2192
nowhere is detachment more necessary than in the workplace. But nowhere is detachment more difficult to achieve.
Michael Foley, The Age of Absurdity, loc. 2255-2256
How shocking to think that, in the Middle Ages, people worked only for part of the week and half the year, whereas 70-hour weeks with few holidays are
now common in major US and UK corporations.
Michael Foley, The Age of Absurdity, loc. 2266-2267
There is no other period in history in which free men have given their energy so completely for the one purpose: work.231
Michael Foley, The Age of Absurdity, loc. 2267-2268
Honesty at work is a dangerous luxury. It would be foolish to reveal ones true feelings and even more foolish to become involved in the great
eruptions, the disputes and feuds and simmering animosities.
Michael Foley, The Age of Absurdity, loc. 2413-2415
personal responsibility and difficulty are necessary for fulfilment.
Michael Foley, The Age of Absurdity, loc. 2440-2440
Love, or rather the expectation of love, is indeed blind.
Michael Foley, The Age of Absurdity, loc. 2589-2589
the succession of failures does not make another failure seem more likely. The series of disasters is, in fact, a guarantee of success next time. Because,
after so many painful failures, success is deserved. The sense of entitlement is strengthened by grievance: I really deserve this to work this time. So
instead of caution there is recklessness. The distraught singleton plunges back into the game like a gambler betting ever more heavily to recoup heavy
losses. And when singletons find partners they fling themselves into the relationship with desperate abandon, believing that love is the ecstatic surrender
of self and fusion with the beloved, a kind of mystical unity.
Michael Foley, The Age of Absurdity, loc. 2599-2604
though reversible decisions appear attractive, such choices satisfy much less than the irreversible and permanent. So there is a self-fulfilling prophecy
a relationship understood as potentially less than final will more than likely turn out to be less than final.
Michael Foley, The Age of Absurdity, loc. 2611-2613
in contemporary cities, the couple relationship may be the only source of connection, structure, meaning and enchantment. In traditional societies there
were religions to confer meaning and magic, rituals to structure the year, communities to offer strong connections and extended families to provide
support. Now the poor groaning relationship has to provide all of this, to take upon its weakened back the entire burden of living. No wonder it collapses
under the strain.
Michael Foley, The Age of Absurdity, loc. 2613-2617
the lover creates a fantasy that has little to do with the actual person and falls in love with this entirely personal creation: In love one enjoys only the
illusion one creates for oneself.251 So the love is really self-love, a form of narcissism. And it flourishes mostly in anticipation. As Stendhal remarks,
meeting the real lover may even become an unnecessary embarrassment. The world also shrinks and the beloved expands until they merge into one
overwhelming image that eclipses everything else. So infatuation is a way not of accepting responsibility but of actually escaping it lovers are entitled to
avoid the tedious obligations of life beyond the beloved.
Michael Foley, The Age of Absurdity, loc. 2632-2636
Infatuation is a transcendent state, a loss of self, and transcendent states cannot last. The tran-scender always comes back to earth. Reality and the
stubborn self always re-establish their dominance.
Michael Foley, The Age of Absurdity, loc. 2648-2649
infatuation usually lasts between twelve and eighteen months.253 What to do when infatuation fades? One option is stoic acceptance by this time the
couple may be married and have children. This was a solution common in traditional societies. The prince in Giuseppe Tomasi di Lampedusas The
Leopard describes love as a year of fire followed by thirty years of ashes254 and goes to prostitutes for his pleasure. In the contemporary world, a
popular alternative would be adultery, the adventure tourism of the middle-aged middle classes. Another option is a different kind of acceptance to
understand that the guttering flame is a signal to find a new partner. Why live among ashes if fire can be rekindled elsewhere? Why not skip the
disillusionment and enjoy only serial infatuations? This, too, is popular, but depends on not wanting to bring up children and on being always attractive to
new partners, an attribute that diminishes with time. The twilight of the serially infatuated is likely to be as bleak as that of the hedonist. The final option is
to attempt the transition from infatuation to love. So, while the infatuation story ends with Reader, I married him, the love story begins with Reader, I
suddenly realized I would have to spend the rest of my life with him.
Michael Foley, The Age of Absurdity, loc. 2661-2670
Tolstoys Family Happiness,
Michael Foley, The Age of Absurdity, loc. 2670-2671
From that day my romance with my husband was over; the old feeling became a dear, irrevocable memory, but my new feeling of love for my children
and for the father of my children laid the beginning of another but now quite different happy life.
Michael Foley, The Age of Absurdity, loc. 2680-2681
any union celebrated with personalized toasting flutes is doomed.
Michael Foley, The Age of Absurdity, loc. 2696-2697
After the dream wedding, reality makes a shocking return and the problems suppressed by the spell of potential are suddenly all too apparent. Because
not only is no one the right person, no one is easy to live with, much less capable of enveloping a partner in instant, enduring, unconditional love. This is
a fundamental axiom: no one is easy to live with.
Michael Foley, The Age of Absurdity, loc. 2697-2699
there is no such thing as a final, definitive state of love. Like happiness, love is an ongoing process, a kind of never-ending joint creative project. And, as
with happiness, the striving for fulfilment becomes itself the fulfilment.
Michael Foley, The Age of Absurdity, loc. 2706-2708
A person in love thus has to try to behave as if he had to accomplish a major task: he has to spend a lot of time alone, reflect and think, collect himself
and hold onto himself; he has to work; he has to become something!257
Michael Foley, The Age of Absurdity, loc. 2716-2718
If one is not productive in other spheres, one is not productive in love either.258
Michael Foley, The Age of Absurdity, loc. 2723-2724
Love is supported by a tripod whose three legs are liking, respect and desire. If any leg buckles, the whole thing crashes down but only liking and
respect are subject to sweet reason. Desire is the joker in the pack, the dark force that renders everything volatile, complex and unstable.
Michael Foley, The Age of Absurdity, loc. 2726-2728
Any sexual relationship is inherently unstable. The problem is inordinate need combined with utter powerlessness over the object of this need; the result
is a desperation that can make love instantaneously flip over into its opposite a uniquely ugly hatred compounded by shame, disgust and rage at
helplessness.
Michael Foley, The Age of Absurdity, loc. 2743-2745
Notes: 1) A gil by the sea. historia completa donde empieze on l thrill expectativa del amor adolscente. M83 ish. donde se vea la fuerza de los
pequenos estoa d cuando se agarrn l mano etce, como crece y se vuelve pornogrfia basicamente, explicito y crudo pero real, y como la historia sigue
vida a el matrimonio despues del "vivieron felices parasiempre" leer este capitulo para recordar. intntar bajar lo que pasa despues.
porn omits the most thrilling expectation of all foreplay, the intoxication of proximity and fragrance, the electricity of worshipful touch, the enchanting
glide of zips and the yielding of buttons, the stirring rustle and slither and soft fall of garments. Instead, porn cuts straight to naked pumping and sucking.
The action must always be dramatic and visible.
Michael Foley, The Age of Absurdity, loc. 2802-2805
rarity may be better than variety at beating the habituation trap, and the spice of life may not be variety but having what you enjoy most at appropriate
intervals.
Michael Foley, The Age of Absurdity, loc. 2817-2818
The deepest pleasures are those that have been earned, and it is no different with sex.
Michael Foley, The Age of Absurdity, loc. 2820-2820
You cant dig a hole in a different place by digging the same hole deeper,
Michael Foley, The Age of Absurdity, loc. 3118-3118
The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, Philip G. Zimbardo and Nikita Duncan
Many children lose faith in relationships because they watch their parents become emotionally unstable and react irrationally, sometimes violently.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 420-421
Monogamous relationships are now thought of in terms of what you lose rather than what you gain; theyre seen as a restriction on independence and
freedom, and commitment is seen as sacrificing your own goals and passions for something that will most likely fail in 10 or 20 years, if not sooner.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 430-432
Boys are not the only ones reluctant to grow up. Many parents are also reluctant to let go, to allow their sons to develop self-reliance and create
solutions to their own problems.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 447-448
The result of that is our boys arent spending time with mentors, with elders, who can really show them the path, show them the way of how it is that
were supposed to behave as healthy men.32
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 479-481
The effect of fatherlessness and the lack of rites of passage are underestimated. Boys suffer when theres no father in the home or no positive male role
models in their lives; they start to look for a male identity somewhere else. Some guys find it in a gang, other guys find it in drugs, alcohol, playing video
games and objectifying women.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 482-484
One of the most crucial things for these young men transitioning into manhood was simply having an adult male around who enjoyed their presence and
could guide them so that they could be loved for who they were but also held accountable for what they did.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 507-509
theres not one thing a single mother can do to help her sons in adolescence to calm down and to be moral, says Michael Gurian, author of The
Minds of Boys. Boys need a father. And why? Because thats how natures set up. Because its human nature. Theres maternal nurturance and theres
paternal nurturance, and theyre wired differently. Males nurture in a somewhat different way than females do, and children girls and boys need
both maternal and paternal nurturance.39
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 520-525
unhappy people watch significantly more TV.41 That makes sense TV is passive, provides an escape and is an easy way to tune out.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 552-553
[The theory] asserts that the overall goal of the self-system is to protect an image of its self-integrity, of its moral and adaptive adequacy. When this
image of self-integrity is threatened, people respond in such a way as to restore self-worth. One way that this is accomplished is through defensive
responses that directly reduce the threat. But another way is through the affirmation of alternative sources of self-integrity. Such self affirmations, by
fulfilling the need to protect self-integrity in the face of threat, can enable people to deal with threatening events and information without resorting to
defensive biases.45 Guys attitudes are similar to the foxs. The ego reigns king in American society today, and our delusional self-perceptions have
dissociated us from mundane reality.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 593-600
Becoming a mature adult means reconciling yourself to the fact that youre not going to be a movie star, youre not going to be on the cover of People
magazine, youre not going to be famous. Our culture today does a terrible job of preparing kids for this moment and helping them to make the transition
to full adulthood.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 622-624
Has the cost of living caused men to see the idea of family not as the reward of ones hard work but, rather, as a burden and the cause of having to work
hard?
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 682-683
Could a person be just as, if not more, fulfilled in digital reality? The answer is yes and no;
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 910-911
A recent study from the Centers for Disease Control and Prevention (CDC) found that regular porn users are more likely to report depression and poor
physical health than nonusers are. The reason is that porn may start a cycle of isolation. Porn may become a substitute for healthy face-to-face
interactions, social or sexual.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 977-979
the more aroused you are sexually, the higher your dopamine level. The higher your dopamine, the more you crave something. Dopamine is also the
basis for the motivation to achieve your desires,
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 1026-1027
The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), Anas Nin
Ordinary life does not interest me. I seek only the high moments. I am in accord with the surrealists, searching for the marvelous. I want to be a writer
who reminds others that these moments exist; I want to prove that there is infinite space, infinite meaning, infinite dimension. But I am not always in what
I call a state of grace. I have days of illuminations and fevers. I have days when the music in my head stops. Then I mend socks, prune trees, can fruits,
polish furniture. But while I am doing this I feel I am not living.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 179-183
You live like this, sheltered, in a delicate world, and you believe you are living. Then you read a book (Lady Chatterley, for instance), or you take a trip, or
you talk with Richard, and you discover that you are not living, that you are hibernating. The symptoms of hibernating are easily detectable: first,
restlessness. The second symptom (when hibernating becomes dangerous and might degenerate into death): absence of pleasure. That is all. It
appears like an innocuous illness. Monotony, boredom, death. Millions live like this (or die like this) without knowing it. They work in offices. They drive a
car. They picnic with their families. They raise children. And then some shock treatment takes place, a person, a book, a song, and it awakens them and
saves them from death.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 212-218
He is a man whom life intoxicates, who has no need of wine, who is floating in a self-created euphoria.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 234-235
She reminded me of the Arabs who believe that true intelligence consists of concealment of your thoughts
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 259-259
She always said she concealed her thoughts from me because whatever she did tell me, I would turn around and caricature.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 260-261
It takes great hatred to make caricature and satire.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 285-286
who had always lived joyously and obviously outside, in daylight, had been drawn into this labyrinth unwittingly by his own curiosity and love of facts.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 310-311
I remembered reading that the Arabs did not respect the man who unveiled his thoughts. The intelligence of an Arab was measured by his capacity to
elude direct questions. This was true of Indians, of Mexicans.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 330-331
He treats the whole world as men are said to treat prostitutes, desiring, embracing, and then discarding, knowing only hunger and then indifference.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 339-340
He has already written about her in a way which I would find intolerable. Without charity, without feeling. I see distorted images of others in his talk. They
are all like Hieronymus Bosch. Only the ugliness appears. I can understand, when I listen to him, the Oriental fear of letting others paint you or
photograph you.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 345-347
The Edge of the Sky: All You Need to Know About the All-There-Is, Roberto Trotta
time slows down if you fly almost as fast as light and that your arm appears shorter in the direction you are going.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 243-244
they believe that there is about five times more dark matter than normal matter.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 366-366
The All-There-Is is growing with time.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 506-507
Change the Dark Push by a little bit, and Star-Crowds could not form; none of the stars we see in the sky would be there; the Sun would not be there;
our Home-World would not be there; and life, as we know it, could not be here.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 610-611
Change the Dark Push by a little bit, and Star-Crowds could not form; none of the stars we see in the sky would be there; the Sun would not be there;
our Home-World would not be there; and life, as we know it, could not be here. We wouldnt be here to talk about this in the first place. So the question
is: Who or what put down all four hundred heads exactly this way? Some student-people came to believe that they could understand this by imagining
more rooms. A very large number of rooms. In each of them, the four hundred gray pieces are all thrown up in the air and flipped. And they land in some
way, however they may.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 610-615
All she needs to do is ask the right questions in the right way, and she might learn the truth.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 645-645
Notes: 1) el truco de separarte de todo para no sentir por medio de la racionalizacion. negacion. sublimacion. drogas alcohol psicologia. esto es lo que
quiero evitar para poder vivir y experimantar la vida.
Similarly, we cannot say that religion arose out of the religious forms, because that is only another way of saying that it only arose when it existed
already. It needed a certain sort of mind to see that there was anything mystical about the dreams or the dead, as it needed a particular sort of mind to
see that there was any thing poetical about the skylark or the spring. That mind was presumably what we call the human mind, very much as it exists to
this day; for mystics still meditate upon death and dreams as poets still write about spring and skylarks.
G. K. Chesterton, The Everlasting Man, loc. 634-38
The Examined Life: How We Lose and Find Ourselves, Stephen Grosz
We are all storytellers we make stories to make sense of our lives. But it is not enough to tell tales. There must be someone to listen.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 46-47
All sorrows can be borne if you put them into a story or tell a story about them. But what if a person cant tell a story about his sorrows? What if his story
tells him?
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 180-181
During her stay shed regressed shed felt less and less like her grown-up self, less and less like the mother she was.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 227-228
she might want me to laugh for similar reasons. My laughter meant that we were in agreement
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 254-255
Then, as things got worse and worse and worse, I forced myself to stay. But something had changed in me. My breakdown was like a furnace and what
was burned away was any belief in my own feelings.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 260-262
Even now its very hard for me to trust my feelings. But when you laugh it means you believe my feelings, my reality. When you laugh, I know that you
see things exactly the way I do that you wouldnt have said no, youd have let me come home.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 263-265
Being present builds a childs confidence because it lets the child know that she is worth thinking about. Without this, a child might come to believe that
her activity is just a means to gain praise, rather than an end in itself.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 307-308
unable to feel his emotional pain, he was forever in danger of permanently, maybe fatally, damaging himself.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 348-349
separation from Bauer was unbearable. The only thing more disturbing was her presence.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 564-564
The person he most avoided was the person upon whom he was the most dependent the person he most wanted.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 566-567
What he claimed brightly as an act of folly was really an act of revenge.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 725-726
And then I got it, Abby says, the bigger the front, the bigger the back. Psychoanalysts call this splitting an unconscious strategy that aims to keep us
ignorant of feelings in ourselves that were unable to tolerate. Typically, we want to see ourselves as good, and put those aspects of ourselves that we
find shameful into another person or group.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 748-751
And then I got it, Abby says, the bigger the front, the bigger the back. Psychoanalysts call this splitting an unconscious strategy that aims to keep us
ignorant of feelings in ourselves that were unable to tolerate. Typically, we want to see ourselves as good, and put those aspects of ourselves that we
find shameful into another person or group. Splitting is one way we have of getting rid of self-knowledge. When Abbys father cut her off, he was trying to
cut himself off from those hateful aspects of himself that he could not bear. In the short term, this gives us some relief Im not bad, you are. But in
denying and projecting a part of ourselves into another, we come to regard these negative aspects as outside of our control. At its extreme, splitting
renders the world an unsettling, even dangerous place rather than recognise his devils as his own, Abbys father meets them, as if for the first time, in
his daughter.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 748-755
Anyone can become paranoid that is, develop an irrational fantasy of being betrayed, mocked, exploited or harmed but we are more likely to become
paranoid if we are insecure, disconnected, alone. Above all, paranoid fantasies are a response to the feeling that we are being treated with indifference.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 863-865
paranoid fantasies are disturbing, but they are a defence. They protect us from a more disastrous emotional state namely, the feeling that no one is
concerned about us, that no one cares. The thought so-and-so has betrayed me protects us from the more painful thought no one thinks about me.
And this is one reason why soldiers commonly suffer paranoia.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 865-868
It is less painful, it turns out, to feel betrayed than to feel forgotten.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 873-874
My experience is that paranoid fantasies are often a response to the worlds disregard. The paranoid knows that someone is thinking about him.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 880-881
My suspicion was that Emma feared being sent away again if she allowed herself to feel her own feelings.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 917-918
What remained of his feelings of love for his child stood little chance against the grand narrative that his envy had written.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 977-978
suspected, and she did too, that she was using sex as an antidepressant a means of momentarily replacing emptiness and fear with the excitement of
being desired. She pointed out that sex also helped to blot out disturbing thoughts
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1003-1005
Rather, she had felt the whole night that she was searching for something. Masturbation followed sex, and the dream followed the masturbation,
because there was something that she wanted, not something that she wanted to get away from.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1007-1009
When we are lovesick, we feel that our emotional boundaries, the walls between us and the object of our desire, have fallen away. We feel a weighty
physical longing, an ache. We believe that we are in love.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1123-1125
Many psychoanalysts think that lovesickness is a form of regression, that in longing for intense closeness, we are like infants craving our mothers
embrace. This is why we are most at risk when we are struggling with loss or despair, or when we are lonely and isolated it is not uncommon to fall in
love during the first term of university, for example.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1125-1127
Like the paranoid, the lovesick are keen information-gatherers, but one soon notices an unconscious intent in their observations
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1143-1144
Like the paranoid, the lovesick are keen information-gatherers, but one soon notices an unconscious intent in their observations each new fact
confirms their delusion.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1143-1145
We resist change. Committing ourselves to a small change, even one that is unmistakably in our best interest, is often more frightening than ignoring a
dangerous situation.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1218-1219
We are vehemently faithful to our own view of the world, our story. We want to know what new story were stepping into before we exit the old one. We
dont want an exit if we dont know exactly where it is going to take us, even or perhaps especially in an emergency.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1220-1221
We hesitate, in the face of change, because change is loss. But if we dont accept some loss for Tamitha, the loss of her baby photos we can lose
everything.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1229-1230
Negativity this I would prefer not to state of mind is our desire to turn away from the world, repudiating normal hungers.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1259-1260
Our weapon against negativity is not persuasion, its understanding. Why this refusal? Why now?
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1275-1276
Boredom can be a useful tool for a psychoanalyst. It can be a sign that the patient is avoiding a particular subject; that he or she is unable to talk directly
about something intimate or embarrassing. Or it can mean that patient and psychoanalyst are stuck; the patient is returning again and again to some
desire or grievance that the psychoanalyst is failing to tackle. A boring person might be feeling envious, and might kill a conversation disrupting it or
paralysing it because he cannot bear to hear a helpful or compelling idea coming from someone else. Or the boring patient may be playing possum
just as there are beasts in the jungle that survive by playing dead, some people, when frightened, simply shut down.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1459-1464
My everyday rules of engagement are so frustrating and weird. If someone doesnt immediately respond to an email Ive sent, I feel criticised. If their
response is a little cool, Im at fault. Most closings kind regards, best wishes feel like a rejection.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1706-1708
was operating on the assumption that people were basically reproachful.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1713-1714
I wasnt aware that I felt people were fundamentally fault-finding. I didnt know that my idea of a person is of someone who wants to scold me. I just
thought people were that way, but it turns out I was wrong.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1724-1726
It isnt always true, but it was in my case, that if youre frightened of being criticised, youre probably pretty critical.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1727-1728
I thought about his fear that if he was known, if he was seen as he believes he truly is, he would be found dirty, broken. And being dirty and broken
how could he love, or be loved?
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1792-1793
they suffer more because theyre stuck on the idea of closure. They suffer more because they both expect to make progress, to move through certain
stages of grief. And when they dont, they feel that they are doing something wrong, or, more precisely, that there is something wrong with them.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 2074-2076
they suffer more because theyre stuck on the idea of closure. They suffer more because they both expect to make progress, to move through certain
stages of grief. And when they dont, they feel that they are doing something wrong, or, more precisely, that there is something wrong with them. They
suffer twice first from grief and then from a tyranny of shoulds: I should have pulled myself out of this, I shouldnt be so angry, I should have moved
on by now, and so forth. There is little room here for emotional exploration or understanding. This way of being leads to self-loathing, despair,
depression.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 2074-2078
we often use reasoning not to find the truth but to invent arguments to support our deep and intuitive beliefs
Jonathan Haidt, The Happiness Hypothesis, loc. 843
people who stake out an extreme first position and then move toward the middle end up doing better than those who state a more reasonable first
position and then hold fast.
Jonathan Haidt, The Happiness Hypothesis, loc. 1177-78
Relationships are exquisitely sensitive to balance in their early stages, and a great way to ruin things is either to give too much (you seem perhaps a bit
desperate) or too little (you seem cold and rejecting).
Jonathan Haidt, The Happiness Hypothesis, loc. 1186-87
So convenient a thing is it to be a reasonable creature, since it enables one to find or make a reason for every thing one has a mind to do.
Jonathan Haidt, The Happiness Hypothesis, loc. 1330-31
Most of them would believe they were stronger, better looking, or smarter than the
Jonathan Haidt, The Happiness Hypothesis, loc. 1345
Most of them would believe they were stronger, better looking, or smarter than the average
Jonathan Haidt, The Happiness Hypothesis, loc. 1345
evidence shows that people who hold pervasive positive illusions about themselves, their abilities, and their future prospects are mentally healthier,
happier, and better liked than people who lack such illusions.
Jonathan Haidt, The Happiness Hypothesis, loc. 1377-78
Each of us thinks we see the world directly, as it really is. We further believe that the facts as we see them are there for all to see, therefore others
should agree with us. If they dont agree, it follows either that they have not yet been exposed to the relevant facts or else that they are blinded by their
interests and ideologies.
Jonathan Haidt, The Happiness Hypothesis, loc. 1425-27
man is an animal suspended in webs of significance that he himself has spun.
Jonathan Haidt, The Happiness Hypothesis, loc. 1524
Do not seek to have events happen as you want them to, but instead want them to happen as they do happen, and your life will go well.
Jonathan Haidt, The Happiness Hypothesis, loc. 1591
My expectations were reduced to zero when I was twenty-one. Everything since then has been a bonus.
Jonathan Haidt, The Happiness Hypothesis, loc. 1668-69
We create for ourselves a world of targets, and each time we hit one we replace it with another.
Jonathan Haidt, The Happiness Hypothesis, loc. 1674-75
In life, you can work as hard as you want, and accumulate all the riches, fruit trees, and concubines you want, but you cant get ahead.
Jonathan Haidt, The Happiness Hypothesis, loc. 1687-88
Happy people marry sooner and stay married longer than people with a lower happiness setpoint, both because they are more appealing as dating
partners and because they are easier to live with as spouses.
Jonathan Haidt, The Happiness Hypothesis, loc. 1711-13
companionship, which is a basic need; we never fully adapt either to it or to its absence.
Jonathan Haidt, The Happiness Hypothesis, loc. 1713-14
ratings of life satisfaction actually rise slightly with age,
Jonathan Haidt, The Happiness Hypothesis, loc. 1721-22
Bound by hundreds of fetters forged by hope, obsessed by anger and desire, they seek to build up wealth unjustly to satisfy their lusts.
Jonathan Haidt, The Happiness Hypothesis, loc. 1746-47
is that there is a state many people value even more than chocolate after sex.
Jonathan Haidt, The Happiness Hypothesis, loc. 1856-57
there is a state many people value even more than chocolate after sex. It is the state of total immersion in a task that is challenging yet closely matched
to ones abilities.
Jonathan Haidt, The Happiness Hypothesis, loc. 1856-58
the key to finding your own gratifications is to know your own strengths.
Jonathan Haidt, The Happiness Hypothesis, loc. 1886-87
Mothers who were aloof and unresponsive were more likely to have avoidant children, who had learned not to expect much help and comfort from mom.
Jonathan Haidt, The Happiness Hypothesis, loc. 2226-27
1. I find it relatively easy to get close to others and am comfortable depending on them and having them depend on me. I dont often worry about being
abandoned or about someone getting too close to me. 2. I am somewhat uncomfortable being close to others; I find it difficult to trust them completely,
difficult to allow myself to depend on them. I am nervous when anyone gets too close, and often love partners want me to be more intimate than I feel
comfortable being. 3. I find that others are reluctant to get as close as I would like. I often worry that my partner doesnt really love me or wont want to
stay with me. I want to merge completely with another person, and this desire sometimes scares people away.
The Lady with the Dog and Other Stories, Anton Pavlovich Chekhov
Experience often repeated, truly bitter experience, had taught him long ago that with decent people, especially Moscow peoplealways slow to move
and irresoluteevery intimacy, which at first so agreeably diversifies life and appears a light and charming adventure, inevitably grows into a regular
problem of extreme intricacy, and in the long run the situation becomes unbearable. But at every fresh meeting with an interesting woman this
experience seemed to slip out of his memory, and he was eager for life, and everything seemed simple and amusing.
Anton Pavlovich Chekhov, The Lady with the Dog and Other Stories, pg. 1, loc. 19-23
skyGurov thought how in reality everything is beautiful in this world when one reflects: everything except what we think or do ourselves when we forget
our human dignity and the higher aims of our existence.
Anton Pavlovich Chekhov, The Lady with the Dog and Other Stories, pg. 5, loc. 97-98
He always seemed to women different from what he was, and they loved in him not himself, but the man created by their imagination, whom they had
been eagerly seeking all their lives;
Anton Pavlovich Chekhov, The Lady with the Dog and Other Stories, pg. 11, loc. 240-241
you could have slept through it all and you would never have been missed
Charles Bukowski, The Last Night of the Earth Poems, loc. 4619-4621
nothing expected but yourself and nothing lost to the unexpected.
Charles Bukowski, The Last Night of the Earth Poems, loc. 4961-4962
but drunks will forgive themselves because they need to drink again.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5101-5102
concerned that you will forget who the enemy is.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5331-5331
he lives on a steep hill. used to take his little dog for walks. the dog died.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5363-5364
he sits up in his room on top of nine and one half decades neither asking nor giving mercy.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5377-5379
I dont want to hear them now, I answered. I did want to hear the story, but I found it so pleasant to break down his composure. I dont want to play at
life, I said, but to live, as you do yourself.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 917-919
He is his madness prays for storms, And dreams that storms will bring him peace.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 949-949
I ws provoked, because he was hiding his real self from me,
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1048-1049
When we were by ourselves, which we seldom were, I felt neither joy nor excitement nor embarrassment in his company: it seemed like being alone.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1145-1146
My vague confused dreams had become a reality, and the reality had become an oppressive, difficult, and joyless life.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1301-1301
I dont know what you reproach me with, he began. If you mean that I dont love you as I once did Did love! I said, with my face buried in the
handkerchief, while the bitter tears fell still more abundantly. If so, time is to blame for that, and we ourselves. Each time of life has its own kind of love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1397-1400
Did love! I said, with my face buried in the handkerchief, while the bitter tears fell still more abundantly. If so, time is to blame for that, and we
ourselves. Each time of life has its own kind of love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1398-1400
If so, time is to blame for that, and we ourselves. Each time of life has its own kind of love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1399-1400
The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing, Marie Kondo
The root of the problem lies in the fact that people often store the same type of item in more than one place. When we tidy each place separately, we fail
to see that were repeating the same work in many locations and become locked into a vicious circle of tidying. To avoid this, I recommend tidying by
category. For example, instead of deciding that today youll tidy a particular room, set goals like clothes today, books tomorrow.
Marie Kondo, The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing, loc. 339-342
Tidying is a special event. Dont do it every day.
Marie Kondo, The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing, loc. 372-373
The Man Who Was Thursday, a nightmare (Chesterton, G. K., Gilbert Keith)
And it is always the humble man who talks too much; the proud man watches himself too closely. He defended respectability with violence and
exaggeration.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 7, loc. 139-140
"I have never doubted that you were perfectly sincere in this sense, that you thought what you said well worth saying, that you thought a paradox might
wake men up to a neglected truth."
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 9, loc. 177-179
"by God! if this is true the whole bally lot of us on the Anarchist Council were against anarchy!
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 102, loc. 1894-1895
That tragic self-confidence which he had felt when he believed that the Marquis was a devil had strangely disappeared now that he knew that the
Marquis was a friend.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 106, loc. 1956-1957
He had found the thing which the modern people call Impressionism, which is another name for that final scepticism which can find no floor to the
universe.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 107, loc. 1961-1962
You've got that eternal idiotic idea that if anarchy came it would come from the poor. Why should it? The poor have been rebels, but they have never
been anarchists; they have more interest than anyone else in there being some decent government. The poor man really has a stake in the country. The
rich man hasn't; he can go away to New Guinea in a yacht. The poor have sometimes objected to being governed badly; the rich have always objected
Thats why humans hate Fantastica and everything that comes from here. They want to destroy it. And they dont realize that by trying to destroy it they
multiply the lies that keep flooding the human world. For these lies are nothing other than creatures of Fantastica who have ceased to be themselves
and survive only as living corpses, poisoning the souls of men with their fetid smell. But humans dont know it. Isnt that a good joke?
Michael Ende, The Neverending Story, loc. 2321-2324
Only the right name gives beings and things their reality, she said. A wrong name makes everything unreal. Thats what lies do.
Michael Ende, The Neverending Story, loc. 2679-2680
The old folk in our tent camps tell the children about him when theyre naughty. They say he writes everything down in a book, whatever you do or fail to
do, and there it stays in the form of a beautiful or an ugly story. When I was little, I believed it, but then I decided it was only an old wives tale to frighten
children.
Michael Ende, The Neverending Story, loc. 2724-2726
just because so infinitely many possibilities had suddenly been held out to him, he couldnt think of a single wish.
Michael Ende, The Neverending Story, loc. 3035-3036
What do you suppose it means? he asked. DO WHAT YOU WISH. That must mean I can do anything I feel like. Dont you think so? All at once
Grogramans face looked alarmingly grave, and his eyes glowed. No, he said in his deep, rumbling voice. It means that you must do what you really
and truly want. And nothing is more difficult.
Michael Ende, The Neverending Story, loc. 3500-3504
The amulet gives you great power, it makes all your wishes come true, but at the same time it takes something away: your memory of your world.
Bastian thought it over. He didnt feel as if anything had been taken away from him. Grograman told me to find out what I really wanted. And the
inscription on AURYN says the same thing. But for that I have to go from one wish to the next without ever skipping any. Thats why I need the Gem.
Yes, said Atreyu. It gives you the means, but it takes away your purpose.
Michael Ende, The Neverending Story, loc. 4199-4204
A persons reason for doing someone a good turn matters as much as the good turn itself.
Michael Ende, The Neverending Story, loc. 4906-4907
What he had hoped was his ruin and what he had feared his salvation.
Michael Ende, The Neverending Story, loc. 5574-5575
But wishes cannot be summoned up or kept away at will. They come from deeper within us than good or bad intentions. And they spring up
unannounced.
Michael Ende, The Neverending Story, loc. 5602-5603
He no longer wanted to be the greatest, strongest, or cleverest. He had left all that far behind. He longed to be loved just as he was, good or bad,
handsome or ugly, clever or stupid, with all his faultsor possibly because of them.
Michael Ende, The Neverending Story, loc. 5695-5696
The transforming power of the House of Change was taking effect. But like all true transformations, it was as slow and gentle as the growth of a plant.
Michael Ende, The Neverending Story, loc. 5953-5954
He drank till his thirst was quenched. And joy filled him from head to foot, the joy of living and the joy of being himself. He was newborn. And the best
part of it was that he was now the very person he wanted to be. If he had been free to choose, he would have chosen to be no one else.
Michael Ende, The Neverending Story, loc. 6260-6262
He drank till his thirst was quenched. And joy filled him from head to foot, the joy of living and the joy of being himself. He was newborn. And the best
part of it was that he was now the very person he wanted to be. If he had been free to choose, he would have chosen to be no one else. Because now
he knew that there were thousands and thousands of forms of joy in the world, but that all were essentially one and the same, namely, the joy of being
able to love.
Michael Ende, The Neverending Story, loc. 6260-6263
The Poetry of Architecture Or, the Architecture of the Nations of Europe Considered in its Association with Natural
Scenery and National Character, John Ruskin
it is, or ought to be, a science of feeling more than of rule, a ministry to the mind, more than to the eye. If
John Ruskin, The Poetry of Architecture Or, the Architecture of the Nations of Europe Considered in its Association with Natural Scenery and National
Character, loc. 51-51
no man can be an architect, who is not a metaphysician.
John Ruskin, The Poetry of Architecture Or, the Architecture of the Nations of Europe Considered in its Association with Natural Scenery and National
Character, loc. 54-54
Notes: 1) hell
[In dreams] waves of strong emotionnotably fear and angerurge us to run away or do battle with imaginary predators. Fight or flight is the rule in
dreaming consciousness, and it goes on and on, night after night, with all too rare respites in the glorious lull of fictive elation.
Jonathan Gottschall, The Storytelling Animal, loc. 1047-1049
dreams: they are the stage on which bad things are auditioned.
Jonathan Gottschall, The Storytelling Animal, loc. 1079-1080
When you consider the plasticity of the brainwith as little as 1012 minutes of motor practice a day on a specific task [say, piano playing] the motor
cortex reshapes itself in a matter of a few weeksthe time spent in our dreams would surely shape how our brains develop, and influence our future
behavioral predispositions. The experiences we accrue from dreaming across our life span are sure to influence how we interact with the world and are
bound to influence our overall fitness, not only as individuals but as a species.
Jonathan Gottschall, The Storytelling Animal, loc. 1106-1110
The storytelling mind is allergic to uncertainty, randomness, and coincidence. It is addicted to meaning. If the storytelling mind cannot find meaningful
patterns in the world, it will try to impose them. In short, the storytelling mind is a factory that churns out true stories when it can, but will manufacture lies
when it cant.
Jonathan Gottschall, The Storytelling Animal, loc. 1339-1341
Conspiracy theorists connect real data points and imagined data points into a coherent, emotionally satisfying version of reality.
Jonathan Gottschall, The Storytelling Animal, loc. 1426-1427
It seems that differences between the delusions of psychotics and the fantasies of conspiracy theorists are of degree, not kind.
Jonathan Gottschall, The Storytelling Animal, loc. 1450-1451
Conspiracy theories are not, then, the province of a googly- eyed lunatic fringe. Conspiratorial thinking is not limited to the stupid, the ignorant, or the
crazy. It is a reflex of the storytelling minds compulsive need for meaningful experience. Conspiracy theories offer ultimate answers to a great mystery of
the human condition: why are things so bad in the world? They provide nothing less than a solution to the problem of evil.
Jonathan Gottschall, The Storytelling Animal, loc. 1482-1485
if you want a message to burrow into a human mind, work it into a story.
Jonathan Gottschall, The Storytelling Animal, loc. 1504-1504
Religion is a human universal, presentin one form or anotherin all of the societies that anthropologists have visited and archaeologists have dug up.
Even now, in this brave age of brain science and genomics, God is not dead, dying, or really even ailing. Nietzsche would be disappointed. Most of the
worlds people dont look up at the sky and find itlike
Jonathan Gottschall, The Storytelling Animal, loc. 1516-1518
Religious tendencies are either an evolutionary adaptation, an evolutionary side effect, or some combination of the two. The conventional secular
explanation of religion is that humans invent gods to give order and meaning to existence.
Jonathan Gottschall, The Storytelling Animal, loc. 1532-1533
In his trailblazing book Darwins Cathedral, the biologist David Sloan Wilson proposes that religion emerged as a stable part of all human societies for a
simple reason: it made them work better.
Jonathan Gottschall, The Storytelling Animal, loc. 1548-1549
the evolutionary function of religion is to bind people together and make them put the groups interests ahead of their own.
Jonathan Gottschall, The Storytelling Animal, loc. 1555-1556
Truth be told, the lovers enjoyed being judged. That was half the fun of it. They liked thinking of themselves as rebels with the courage to live in
contempt of convention.
Jonathan Gottschall, The Storytelling Animal, loc. 1607-1608
we wont go along if someone tries to tell us that bad is good, and good is bad.
Jonathan Gottschall, The Storytelling Animal, loc. 1637-1637
storytellers never ask us to approve. Morally repellent acts are a great staple of fiction, but so is the storytellers condemnation.
Jonathan Gottschall, The Storytelling Animal, loc. 1652-1653
Beneath all of its brilliance, fiction tends to preach, and its sermons are usually fairly conventional.
Jonathan Gottschall, The Storytelling Animal, loc. 1683-1684
fiction is essentially serious and beneficial, a game played against chaos and death, against entropy. Story is the counterforce to social disorder, the
tendency of things to fall apart.
Jonathan Gottschall, The Storytelling Animal, loc. 1747-1749
fiction does mold our minds. Storywhether delivered through films, books, or video gamesteaches us facts about the world; influences our moral
logic; and marks us with fears, hopes, and anxieties that alter our behavior, perhaps even our personalities.
Jonathan Gottschall, The Storytelling Animal, loc. 1856-1857
Researchers have repeatedly found that reader attitudes shift to become more congruent with the ideas expressed in a [fiction] narrative.
Jonathan Gottschall, The Storytelling Animal, loc. 1876-1877
am in large part a figment of my own yearning imagination.
Jonathan Gottschall, The Storytelling Animal, loc. 2015-2015
the past, like the future, does not really exist. They are both fantasies created in our minds.
Jonathan Gottschall, The Storytelling Animal, loc. 2108-2109
According to the psychologist Shelley Taylor, a healthy mind tells itself flattering lies. And if it does not lie to itself, it is not healthy. Why? Because, as the
philosopher William Hirstein puts it, positive illusions keep us from yielding to despair: The truth is depressing. We are going to die, most likely after
illness; all our friends will likewise die; we are tiny insignificant dots on a tiny planet. Perhaps with the advent of broad intelligence and foresight comes
the need for ... self-deception to keep depression and its consequent lethargy at bay. There needs to be a basic denial of our finitude and insignificance
in the larger scene. It takes a certain amount of chutzpah just to get out of bed in the morning.
Jonathan Gottschall, The Storytelling Animal, loc. 2171-2177
Commentators frequently blame MMORPGs for an increasing sense of isolation in modern life. But virtual worlds are less a cause of that isolation than a
response to it.
Jonathan Gottschall, The Storytelling Animal, loc. 2431-2432
that it is nicer to be a king in MMORPG land than a peasant in this one. But someday will it be nicer to be a king in MMORPG land than a king in real
life? Of course, people will always have to unplug from their stories to visit the bathroom and the refrigerator. But interactive fictions may become so
appealing that we will be loath to leave them behind.
Jonathan Gottschall, The Storytelling Animal, loc. 2446-2449
The Writers Journey: Mythic Structure for Writers, 2nd Edition, Christopher Vogler
Ultimately, a Hero is one who is able to transcend the bounds and illusions of the ego, but at first, Heroes are all ego: the I, the one, that personal identity
which thinks it is separate from the rest of the group.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 746-747
The Hero archetype represents the egos search for identity and wholeness. In the process of becoming complete, integrated human beings,
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 749-749
Sacrifice means making holy. In ancient times people made sacrifices, even of human beings, to acknowledge their debt to the spirit world, the gods, or
nature, to appease those mighty forces, and to make holy the processes of daily life. Even death became sanctified, a holy act.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 786-788
Flaws are a starting point of imperfection or incompleteness from which a character can grow.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 816-817
It seems Heroes are of two types: 1) willing, active, gung-ho, committed to the adventure, without doubts, always bravely going ahead, self-motivated, or
2) unwilling, full of doubts and hesitations, passive, needing to be motivated or pushed into the adventure by outside forces.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 833-835
The wounded Anti-hero may be a heroic knight in tarnished armor, a loner who has rejected society or been rejected by it. These characters may win at
the end and may have the audiences full sympathy at all times, but in societys eyes they are outcasts, like Robin Hood, roguish pirate or bandit Heroes,
or many of Bogarts characters. They are often honorable men who have withdrawn from societys corruption, perhaps ex-cops or soldiers who became
disillusioned and now operate in the shadow of the law as private eyes, smugglers, gamblers, or soldiers of fortune. We love these characters because
they are rebels, thumbing their noses at society as we would all like to do.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 844-849
The second type of Anti-hero is more like the classical idea of the tragic Hero. These are flawed Heroes who never overcome their inner demons and are
brought down and destroyed by them.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 851-852
Carol S. Pearsons book Awakening the Heroes Within
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 891-891
Mentors often speak in the voice of a god, or are inspired by divine wisdom.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 904-904
Mentor figures, whether encountered in dreams, fairy tales, myths, or screenplays, stand for the heros highest aspirations.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 910-911
Mentor figures, whether encountered in dreams, fairy tales, myths, or screenplays, stand for the heros highest aspirations. They are what the hero may
become if she persists on the Road of Heroes. Mentors are often former heroes who have survived lifes early trials and are now passing on the gift of
their knowledge and wisdom.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 910-912
Mentor figures, whether encountered in dreams, fairy tales, myths, or screenplays, stand for the heros highest aspirations. They are what the hero may
become if she persists on the Road of Heroes. Mentors are often former heroes who have survived lifes early trials and are now passing on the gift of
their knowledge and wisdom. The Mentor archetype is closely related to the image of the parent.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 910-913
Many heroes seek out Mentors because their own parents are inadequate role models.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 914-915
Just as learning is an important function of the hero, teaching or training is a key function of the Mentor.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 916-916
Another important function of the Mentor archetype is to motivate the hero, and help her overcome fear.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 955-956
A function of the Mentor archetype is often to plant information or a prop that will become important later.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 960-960
The downfall of a weakened, tragically flawed Mentor can show the hero pitfalls to avoid.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 971-972
But when Joan is about to cross the threshold to adventure, the agent tries to stop her, warning her of the dangers and casting doubt in her mind. Rather
than motivating her like a true Mentor, the agent becomes an obstacle in the heros path.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 978-979
"How near to good is what is WILD!" Life consists with wildness. The most alive is the wildest. Not yet subdued to man, its presence refreshes him. One
who pressed forward incessantly and never rested from his labors, who grew fast and made infinite demands on life, would always find himself in a new
country or wilderness, and surrounded by the raw material of life. He would be climbing over the prostrate stems of primitive forest trees.
Henry David Thoreau, Walking, pg. 28, loc. 241-244
Your MORALE improves; you become frank and cordial, hospitable and single-minded.... In the desert, spirituous liquors excite only disgust. There is a
keen enjoyment in a mere animal existence."
Henry David Thoreau, Walking, pg. 30, loc. 262-263
We have heard of a Society for the Diffusion of Useful Knowledge. It is said that knowledge is power, and the like. Methinks there is equal need of a
Society for the Diffusion of Useful Ignorance, what we will call Beautiful Knowledge, a knowledge useful in a higher sense: for what is most of our
boasted so-called knowledge but a conceit that we know something, which robs us of the advantage of our actual ignorance? What we call knowledge is
often our positive ignorance; ignorance our negative knowledge.
Henry David Thoreau, Walking, pg. 42, loc. 379-382
My desire for knowledge is intermittent, but my desire to bathe my head in atmospheres unknown to my feet is perennial and constant.
Henry David Thoreau, Walking, pg. 43, loc. 390-391
The highest that we can attain to is not Knowledge, but Sympathy with Intelligence. I do not know that this higher knowledge amounts to anything more
definite than a novel and grand surprise on a sudden revelation of the insufficiency of all that we called Knowledge beforea discovery that there are
more things in heaven and earth than are dreamed of in our philosophy.
Henry David Thoreau, Walking, pg. 43, loc. 391-393
There is something servile in the habit of seeking after a law which we may obey. We may study the laws of matter at and for our convenience, but a
successful life knows no law.
Henry David Thoreau, Walking, pg. 44, loc. 395-396
It is an unfortunate discovery certainly, that of a law which binds us where we did not know before that we were bound.
Henry David Thoreau, Walking, pg. 44, loc. 396-397
The man who takes the liberty to live is superior to all the laws,
Henry David Thoreau, Walking, pg. 44, loc. 398-398
Above all, we cannot afford not to live in the present. He is blessed over all mortals who loses no moment of the passing life in remembering the past.
Henry David Thoreau, Walking, pg. 50, loc. 452-453
La consecuencia de esta actitud genera al menos tres tipos de pensamientos antiasertivos: Debo evitar herir los sentimientos de los dems, aunque
viole mis propios derechos. (Sobreestimacin de la sensibilidad ajena) Debo asumir y mantener mis obligaciones afectivas, aunque pierda mi
individualidad. (Entrampamiento o codependencia emocional) Si defiendo mis derechos sere egosta y me volver incapaz de perdonar. (Profeca de
malignidad)
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 531-35
Estoy violando algn derecho ajeno? Estoy lastimando objetivamente a alguien por descuido o irresponsabilidad? Al actuar asertivamente, mi
motivacin es honesta? Al actuar asertivamente, mi intencin es hacer dao? Estoy obrando impulsiva e irracionalmente? He reflexionado
seriamente sobre mi comportamiento antes de actuar? No ser que en realidad no es mi comportamiento lo que est lastimando directamente a la
persona, sino su incapacidad para renunciar a un privilegio o aceptar un no?
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 585-89
Notes: 1) me daba verguenza ensenar quien era por que siento que soy aburrido y me da miedo ensenar que soy un desmadre psicologico y emocional
que soy debil que soy sucio y desordenado. que soy muy sensible
los sujetos tmidos y socialmente inseguros recuerdan a sus padres como especialmente crticos y distantes, y los nios que no son capaces de llenar
las expectativas de sus padres, o que as lo perciben, pueden crear un ideal personal inalcanzable y ser ms propensos a sentir vergenza.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 898-900
somos lo que recordamos, somos memoria en accin.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 901
La nica opcin que tena Marcela para superar su problema era romper el vnculo de dependencia que la una a su madre, desligarse de ella y no
esperar ningn tipo de amor o aceptacin. El salto liberador implicaba crear un nuevo ideal del yo, distinto al que quera imponerle su progenitora, que
le permitiera una autoevaluacin constructiva y saludable.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 919-21
Notes: 1) sera que uno se trata como se trata para estar de acuerdo con mama? para tenerla en un pedestal
aceptarse a uno mismo, de manera total y definitiva, es el principal requisito para la salud mental.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 923-24
La autoaceptacin [] significa que el individuo se acepta total e incondicionalmente, acte o no de forma inteligente, correcta, competente y al margen
de si los dems lo aprueban, responden o aman. Cuando los individuos que se avergenzan de s mismos empiezan a mejorar se sorprenden al ver
que los dems seres humanos, los mismos que antes parecan psicolgicamente inalcanzables y cuasi perfectos, no son tan distintos a ellos. sa es la
esencia del cambio: aceptar que ms all de las apariencias, en el resguardo ms escondido de la humanidad que cargamos, hay un sitio especial en
el que somos tan crudamente iguales, tan desesperadamente humanos, tan misteriosamente frgiles, que nadie merece sentirse inferior. No hay otra
forma de vencer la vergenza privada que aceptarse incondicionalmente, a pesar de todo, y de todos.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 924-30
Dicho de otra forma: la necesidad obsesiva de aprobacin (No puedo vivir sin alabanza, Las lisonjas son la motivacin de mi existencia, Si alguien
llegara a rechazarme, me deprimira), nada tiene que ver con el reconocimiento inteligente de que ciertas evaluaciones merecen ser atendidas, ya sea
porque estn bien intencionadas, fundamentadas o sencillamente, porque quien las dice es una persona respetable y/o querible. A pesar de todo,
muchos individuos no son capaces de soportar la evaluacin social negativa, pues para ellos la opinin desfavorable puede llegar a ser desvastadora.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 936-41
Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Willand-the-Science-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, Michael S. Gazzaniga
Conventional hard-earned wisdom from science and much of philosophy would have it that life has no meaning other than what we bring to it. Its
completely up to us, even though the gnawing question always follows as to whether or not that really is the way it is. But now, some scientists and
philosophers are even suggesting that what we bring to life is not up to us.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 54-57
there are those who say that because our brains follow the laws of the physical world, we all, in essence, are zombies, with no volition.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 60-61
The quantum physicists have said there is wiggle room on the idea of determinism ever since quantum mechanics replaced the Newtonian view of
matter.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 71-72
There is uncertainty at the atomic and molecular level, and this fact means you are free to choose the Boston cream pie over the berries the next time
the dessert tray is passed around; your choice was not determined at the very instant of the big bang.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 72-74
I will maintain that the mind, which is somehow generated by the physical processes of the brain, constrains the brain.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 79-80
Just as traffic emerges from cars, traffic does ultimately constrain cars, so doesnt the mind
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 84-85
Just as traffic emerges from cars, traffic does ultimately constrain cars, so doesnt the mind constrain the brain that generated it?
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 84-85
Perhaps even more amazing is that there are people who do not see much difference in the abilities of humans and that of other animals.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 131-131
there is selection from preexisting capacity.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 293-293
The very important idea is that there is selection from preexisting capacity. But it also implies constraints. If the capacity is not built-in, it does not exist.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 293-294
You Get So Alone at Times That It Just Makes Sense, Charles Bukowski
some men never die and some men never live but were all alive tonight.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 138-139
seemed to me that I had never met another person on earth as discouraging to my happiness as my father.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 280-281
it seemed to me that I had never met another person on earth as discouraging to my happiness as my father.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 280-281
it seemed to me that I had never met another person on earth as discouraging to my happiness as my father. and it appeared that I had the same effect
upon him.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 280-282
only wanting to live the good life.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 366-367
you have no idea, cousin, how many men can do it but wont.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 396-397
it was one of those times where nothing was lost because nothing had ever been found
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 481-481
we reach for coffee cups like the robots about to replace us.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 518-519
it could be worse than NOTHING.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 524-525
defeat can strengthen just as victory can weaken,
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 715-716
sometimes all we need to be able to continue alone are the dead rattling the walls that close us in.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1227-1228
the worst thing, he told me, is bitterness, people end up so bitter. he wasnt bitter, although he had every right to be
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1288-1290
the gods play no favorites.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1303-1303
there is no way I would welcome the intolerable dull senseless hell you would bring me
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1607-1609
only way I could buy time was with poverty.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1778-1779
motherfucking death
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 2098-2099
its the dream that keeps you going then and now.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 2149-2150
luckily, I found a few other crazed men who almost remained that way until they died.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 2440-2441