Ndege ya Kolonia Santita, Grumman Gulfstream III, tofauti na ndege alizokuwa akitumia Panthera Tigrisi na makompade wake wa karibu, ilifanya kazi kubwa katika mgogoro wa Kolonia Santita na Tume ya Dunia. Dar es Salaam Grumman ilipomchukua kachero Giovanna Garcia wa Kolonia Santita, baada ya ndege hiyo kutumwa na makamanda wa Kolonia Santita wa Copenhagen, ilimpeleka Paris nchini Ufaransa kuhudhuria kikao cha siri cha CS-Paris. Katika kikao hicho yeye na wenzake wakapanga mauaji ya Kamanda John Murphy Ambilikile, kwa kusuka mbinu kamambe za kumteketeza, kabla ndege yake haijafika Copenhagen. Giovanna akashiriki pia kupeleka taarifa za Murphy duniani kote katika matawi yote ya Kolonia Santita, Urusi ikiwemo, ambapo Murphy alitekwa nyara na CS-Moscow. Baada ya 'mauaji' ya Murphy, Grumman iliwapeleka baadhi ya maadui waliohusika na mauaji hayo Mexico City katika makao makuu ya Kolonia Santita; kisha ikarudi Copenhagen kumchukua kiongozi wa CS-Copenhagen, Regner Steiner Valkendorff, na Kachero wa Kolonia Santita Delfina Moore.
Right before I graduated from the national theatre school, I got the part of Roxie Hart in 'Chicago' in Copenhagen. That led to me playing it here in London. I was 26 when I came over for that. It was the first thing I did as a professional, and it is still the experience of my life.
Birgitte Hjort Sorensen
Mpelelezi wa Tume ya Dunia kutoka Israeli Daniel Yehuda Ben-Asher Ebenezer, Mhebrania aliyeishi Givat Ram, Jerusalem, na mke wake mrembo Hadara na mtoto wake mzuri Navah Ebenezer, alikuwa Ukanda wa Gaza siku alipopigiwa simu na Kiongozi wa Kanda ya Asia-Australia ya Tume ya Dunia U Nanda - kutoka Copenhagen kuhusiana na wito wa haraka wa kuonana na Rais wa Tume ya Dunia. Yehuda aliondoka usiku kwenda Yangon, Myama, ambapo alionana na U Nanda na kupewa maelekezo yote ya kikazi aliyotakiwa kuyafuata. Mbali na maelekezo yote ya kikazi aliyotakiwa kuyafuata, Nanda alimkabidhi Yehuda kachero wa Kolonia Santita Mandi Dickson Santana (bila kujua kama Mandi ni kachero wa Kolonia Santita) ili amsindikize mpaka stendi ya mabasi ya Maubin, nje ya Yangon. Baada ya hapo Yehuda alisafiri mpaka Copenhagen ambapo yeye na wenzake walikabidhiwa Operation Devil Cross, ya kung'oa mizizi ya Kolonia Santita duniani kote. Yehuda alifanya kosa kubwa kuonana na kachero wa Kolonia Santita Mandi Santana! Kwa sababu hiyo, sauti na picha ya Yehuda vilichukuliwa, watu wengi walikufa katika miji ya Copenhagen na Mexico City.
If Copenhagen were a person, that person would be generous, beautiful, elderly, but with a flair. A human being that has certain propensities for quarrelling, filled with imagination and with appetite for the new and with respect for the old - somebody who takes good care of things and of people.
I had the chance to play with Benny 'The King' Carter here in Copenhagen for three days in the Montmartre, and two days in Paris. 'What a Thrill.' He knows so much music, and he is the only person that I get the shakes trying to play my horn behind or with him (smile). However, it was a ball.
I have been connected with the Niels Bohr Institute since the completion of my university studies, first as a research fellow and, from 1956, as a professor of physics at the University of Copenhagen. After the death of my father in 1962, I followed him as director of the Institute until 1970.
People who have not done their research on me do not know that I am European, born in Copenhagen, Denmark to an Italian father from Napoli and a mother from Alabama who was singing opera and went to Europe, met my dad, fell in love, and then moved back to Rome, where I was raised, between Rome and Hamburg.
In America, there might be better gastronomic destinations than New Orleans, but there is no place more uniquely wonderful. ... With the best restaurants in New York, you'll find something similar to it in Paris or Copenhagen or Chicago. But there is no place like New Orleans. So it's a must-see city because there's no explaining it, no describing it. You can't compare it to anything. So, far and away New Orleans.
I painted the words "GREAT ADVENTURE" in Beijing, Dallas, San Francisco, Copenhagen, and Japan. What it means to me is completely different to everybody else. And that's what I love about random words and phrases taken out of context: everyone applies their own context. If you want to apply something political or meaningful to a word I wrote on the side of the wall, then it's up to you.
I've never written a fiction before about real people. . . . I read everything that I could find by people who met them and tried to get some impression of them, but as always when you write fiction, even if you have completely fictitious characters, you start by thinking of what is plausible, what would they say, what would they be likely to do, what would they be likely to think. At some point, if it is every going to come to life, the characters seem to take over and start speaking themselves, and it happened with [COPENHAGEN].
The Copenhagen Interpretation is sometimes called "model agnosticism" and holds that any grid we use to organize our experience of the world is a model of the world and should not be confused with the world itself. Alfred Korzybski, the semanticist, tried to popularize this outside physics with the slogan, "The map is not the territory." Alan Watts, a talented exegete of Oriental philosophy, restated it more vividly as "The menu is not the meal.
Robert Anton Wilson
The city of Copenhagen is a climate crime scene tonight, with the guilty men and women fleeing to the airport in shame. World leaders had a once in a generation chance to change the world for good, to avert catastrophic climate change. In the end they produced a poor deal full of loopholes big enough to fly Air Force One through.
One of the best moments is right here (during History Tour in Copenhagen, on his birthday in 1997). Right here. It's right in the middle of the show and it's my birthday and I'm thousands of miles away from my family. When they surprised me with the full marching band and then they brought out this huge, beautiful birthday cake.. I realized that I've got family all over the world. Everywhere I go, because my fans really show me the love and I love them just as much.
Both [Quine and Feyerabend] want to revise a version of positivism. Quine started with the Vienna Circle, and Feyerabend with the Copenhagen school of quantum mechanics. Both the Circle and the school have been called children of Ernst Mach; if so, the philosophies of Feyerabend and Quine must be his grandchildren.
To paraphrase Karl Marx, the great Karl Marx, a specter is haunting the streets of Copenhagen...Capitalism is the specter, almost nobody wants to mention it...Socialism, the other specter Karl Marx spoke about, which walks here too, rather it is like a counter-specter. Socialism, this is the direction, this is the path to save the planet, I don't have the least doubt. Capitalism is the road to hell, to the destruction of the world.
Kamishna ... karibu, " alisema Nafi huku akisimama na kutupa gazeti mezani na kuchukua karatasi ya faksi, iliyotumwa. "Ahsante. Kuna nini ... " "Kamishna, imekuja faksi kutoka Oslo kama nilivyokueleza - katika simu. Inakutaka haraka, kesho, lazima kesho, kuwahi kikao Alhamisi mjini Copenhagen, " alisema Nafi huku akimpa kamishna karatasi ya faksi. "Mjini Copenhagen!" alisema kamishna kwa kutoamini. "Ndiyo, kamishna ... Sidhani kama kuna jambo la hatari lakini." "Nafi, nini kimetokea!" "Kamishna ... sijui. Kwa kweli sijui. Ilipofika, hii faksi, kitu cha kwanza niliongea na watu wa WIS kupata uthibitisho wao. Nao hawajui. Huenda ni mauaji ya jana ya Meksiko. Hii ni siri kubwa ya tume kamishna, na ndiyo maana Oslo wakaingilia kati." "Ndiyo. Kila mtu ameyasikia mauaji ya Meksiko. Ni mabaya. Kinachonishangaza ni kwamba, jana niliongea na makamu ... kuhusu mabadiliko ya katiba ya WODEA. Hakunambia chochote kuhusu mkutano wa kesho!" "Kamishna, nakusihi kuwa makini. Dalili zinaonyesha hali si nzuri hata kidogo. Hawa ni wadhalimu tu ... wa madawa ya kulevya." "Vyema!" alijibu kamishna kwa jeuri na hasira. Halafu akaendelea, "Kuna cha ziada?" "Ijumaa, kama tulivyoongea wiki iliyopita, nasafiri kwenda Afrika Kusini." "Kikao kinafanyika Alhamisi, Nafi, huwezi kusafiri Ijumaa ... " "Binti yangu atafukuzwa shule, kam ... " "Nafi, ongea na chuo ... wambie umepata dharura utaondoka Jumatatu; utawaona Jumanne ... Fuata maadili ya kazi tafadhali. Safari yako si muhimu hivyo kulinganisha na tume!" "Sawa! Profesa. Niwie radhi, nimekuelewa, samahani sana. Samahani sana.
Civic imagination and innovation and creativity are emerging from local ecosystems now and radiating outward, and this great innovation, this great wave of localism that's now arriving, and you see it in how people eat and work and share and buy and move and live their everyday lives, this isn't some precious parochialism, this isn't some retreat into insularity, no. This is emergent. The localism of our time is networked powerfully. And so, for instance, consider the ways that strategies for making cities more bike-friendly have spread so rapidly from Copenhagen to New York to Austin to Boston to Seattle. Think about how experiments in participatory budgeting, where everyday citizens get a chance to allocate and decide upon the allocation of city funds. Those experiments have spread from Porto Alegre, Brazil to here in New York City, to the wards of Chicago. Migrant workers from Rome to Los Angeles and many cities between are now organizing to stage strikes to remind the people who live in their cities what a day without immigrants would look like. In China, all across that country, members of the New Citizens' Movement are beginning to activate and organize to fight official corruption and graft, and they're drawing the ire of officials there, but they're also drawing the attention of anti-corruption activists all around the world. In Seattle, where I'm from, we've become part of a great global array of cities that are now working together bypassing government altogether, national government altogether, in order to try to meet the carbon reduction goals of the Kyoto Protocol. All of these citizens, united, are forming a web, a great archipelago of power that allows us to bypass brokenness and monopolies of control.
Bohr is really doing what the Stoic allegorists did to close the gap between their world and Homer's, or what St. Augustine did when he explained, against the evidence, the concord of the canonical scriptures. The dissonances as well as the harmonies have to be made concordant by means of some ultimate complementarity. Later biblical scholarship has sought different explanations, and more sophisticated concords; but the motive is the same, however the methods may differ. An epoch, as Einstein remarked, is the instruments of its research. Stoic physics, biblical typology, Copenhagen quantum theory, are all different, but all use concord-fictions and assert complementarities. Such fictions meet a need. They seem to do what Bacon said poetry could: 'give some show of satisfaction to the mind, wherein the nature of things doth seem to deny it.' Literary fictions ( Bacon's 'poetry') do likewise. One consequence is that they change, for the same reason that patristic allegory is not the same thing, though it may be essentially the same kind of thing, as the physicists' Principle of Complementarity. The show of satisfaction will only serve when there seems to be a degree of real compliance with reality as we, from time to time, imagine it. Thus we might imagine a constant value for the irreconcileable observations of the reason and the imagination, the one immersed in chronos, the other in kairos; but the proportions vary indeterminably. Or, when we find 'what will suffice, ' the element of what I have called the paradigmatic will vary. We measure and order time with our fictions; but time seems, in reality, to be ever more diverse and less and less subject to any uniform system of measurement. Thus we think of the past in very different timescales, according to what we are doing; the time of the art-historian is different from that of the geologist, that of the football coach from the anthropologist's. There is a time of clocks, a time of radioactive carbon, a time even of linguistic change, as in lexicostatics. None of these is the same as the 'structural' or 'family' time of sociology. George Kubler in his book The Shape of Time distinguished between 'absolute' and 'systematic' age, a hierarchy of durations from that of the coral reef to that of the solar year. Our ways of filling the interval between the tick and tock must grow more difficult and more selfcritical, as well as more various; the need we continue to feel is a need of concord, and we supply it by increasingly varied concord-fictions. They change as the reality from which we, in the middest, seek a show of satisfaction, changes; because 'times change.' The fictions by which we seek to find 'what will suffice' change also. They change because we no longer live in a world with an historical tick which will certainly be consummated by a definitive tock. And among all the other changing fictions, literary fictions take their place. They find out about the changing world on our behalf; they arrange our complementarities. They do this, for some of us, perhaps better than history, perhaps better than theology, largely because they are consciously false; but the way to understand their development is to see how they are related to those other fictional systems. It is not that we are connoisseurs of chaos, but that we are surrounded by it, and equipped for coexistence with it only by our fictive powers. This may, in the absence of a supreme fiction-or the possibility of it, be a hard fate; which is why the poet of that fiction is compelled to say From this the poem springs: that we live in a place That is not our own, and much more, nor ourselves And hard it is, in spite of blazoned days.