I think we've produced a stronger prohibition on real racism, while maintaining freedom of speech in ordinary public discussion. So I'm very comfortable with where we're at. We're not dogmatic or impervious to a further argument, that's why we released it as an exposure draft rather than simply releasing it straight into the parliament.
Funny how things change when you got a liquor in ya: You're quicker with the tongue, givin' me rhythm now. Block the music and the people out to admire the love, The nerve of us...impervious to the entire club. And like marijuana shotguns, let's blow this joint, It's pointless to stay here, so let me anoint.
Grunge was so self-consciously lowbrow and nonaspirational that it seemed, at first, impervious to the hype and glamour normally applied swiftly to any emerging trend. But sure enough, grunge anthems found their way onto the soundtracks of television commercials, and Dodge Neons were hawked by kids in flannel shirts saying, 'Whatever.'
In manufacturing, where mechanization and the use of chemical processes are much easier, it is easier to raise productivity than in services. In contrast, by their very nature, many service activities are inherently impervious to productivity increase without diluting the quality of the product.
Whenever I become discouraged (which is on alternate Tuesdays, between three and four) I lift my spirits by remembering: The artists are on our side! I mean those poets and painters, singers and musicians, novelists and playwrights who speak to the world in a way that is impervious to assault because they wage the battle for justice in a sphere which is unreachable by the dullness of ordinary political discourse.
If a trade deficit is determined solely by rates of savings and investment, then the U.S. trade deficit will be impervious to a get-tough trade policy. Slapping higher tariffs on imports will only deprive foreigners of the dollars they would have earned by selling in the U.S. market.
Daniel T. Griswold
Take a shot in front of D.L. Probing for a vein in my dirty bare foot... Junkies have no shame... They are impervious to the repugnance of others. It is doubtful if shame can exist in the absence of sexual libido... The junky's shame disappears with his nonsexual sociability which is also dependent on libido...
William S. Burroughs
That the machine of Heaven is not a hard and impervious body full of various real spheres, as up to now has been believed by most people. It will be proved that it extends everywhere, most fluid and simple, and nowhere presents obstacles as was formerly held, the circuits of the Planets being wholly free and without the labour and whirling round of any real spheres at all, being divinely governed under a given law.
However much the creationist leaders might hammer away at their scientific and philosophical points, they would be helpless and a laughing-stock if that were all they had. It is religion that recruits their squadrons. Tens of millions of Americans, who neither know nor understand the actual arguments for - of even against - evolution, march in the army of the night, their Bibles held high. And they are a strong and frightening force, impervious to, and immunized against, the feeble lance of mere reason.
The problem with thick skin is that it leaves you impervious to the sharpest of pins. Everything becomes dull. But without that sense of pain, there cannot be that sense of relief. Ultimately, the thickened skin leaves you numb, incapable of feeling the highs and lows of life. It leaves you rough like a rock and just as inanimate.
Each man is contained and constrained, on entering social life, to fit his own life in, just as he fits his words and thoughts into a language that was formed without and before him and which is impervious to his power. Entering the game, as it were, whether of belonging to a nation or of using a language, a man enters arrangements which it does not fall to him to determine, but only to learn and respect the rules.
But how can we venture to reprove or praise the universe! Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful nor noble, and has no desire to become any of these; it is by no means striving to imitate mankind! It is quite impervious to all our aesthetic and moral judgments! It has likewise no impulse to self-preservation or impulses of any kind; neither does it know any laws. Let us beware of saying there are laws in nature. There are only necessities: there is no one to command, no one to obey, no one to transgress...
I was utterly convinced that an intellectual could never be anything but an intellectual, was simply not capable of being anything else, that his intellectuality would, sooner or later, erode his faith or erode whatever he'd masked it with... For example, intellectuals like to dress themselves up as peasants... but it never works. The intellectual's constitution is impervious to such things - it permits only one object of worship - oneself. Generally speaking, an intellectual in the contemporary version is an exceptionally resourceful and, essentially, pitiful being.
Why do people think the spiritual life demands withdrawal from the ordinary? Because they've been taught, at least by implication, that the physical is a block to the spiritual. When we assume that the spiritual, unlike the physical, is impervious to corrosion, then we assume that all things material are not to be honored. But the fact of the matter is, the material is the vehicle of the spiritual.
Joan D. Chittister
Research at the subatomic quantum level reveals an invisible connection between all particles and all members of a given species. This oneness is being demonstrated in remarkable scientific discoveries. The findings show that physical distance, what we think of as empty space, does not preclude a connection by invisible forces. Obviously there exist invisible connections between our thoughts and our actions. We do not deny this, even though the connection is impervious to our senses.
And often the worst thing wasn't the victims--they were dead, after all, and beyond any more pain. The worst thing was those who loved them and survived them. Often the walking dead from now on, shell-shocked, hearts ruptured, stumbling through the remainder of their lives without anything left inside of them but blood and organs, impervious to pain, having learned nothing except that the worst things did, in fact, sometimes happen. (Mystic River)
And often the worst thing wasn't the victims-they were dead, after all, and beyond any more pain. The worst thing was those who loved them and survived them. Often the walking dead from now on, shell-shocked, hearts ruptured, stumbling through the remainder of their lives without anything left inside of them but blood and organs, impervious to pain, having learned nothing except that the worst things did, in fact, sometimes happen. (Mystic River)
Pedersen was always wooing her. Sometimes he was gracious and kind, but at other times when his failure wearied him he would be cruel and sardonic, with a suggestive tongue whose vice would have scourged her were it not that Marie was impervious, or too deeply inured to mind it. She always grinned at him and fobbed him off with pleasantries, whether he was amorous or acrid. 'God Almighty, ' he would groan, 'she is not good for me, this Marie. What can I do for her? She is burning me alive and the Skaggerack could not quench me, not all of it. The devil! What can I do with this? Some day I shall smash her across the eyes, yes, across the eyes.' So you see the man really loved her. ("The Tiger")
It was a feature peculiar to the colonial wars of North America, that the toils and dangers of the wilderness were to be encountered before the adverse hosts could meet. A wide and apparently an impervious boundary of forests severed the possessions of the hostile provinces of France and England. The hardy colonist, and the trained European who fought at his side, frequently expended months in struggling against the rapids of the streams, or in effecting the rugged passes of the mountains, in quest of an opportunity to exhibit their courage in a more martial conflict.
James F. Cooper
We must, with God's help, eradicate the deadly poison of the demon of anger from the depths of our souls. So long as he dwells in our hearts and blinds the eyes of the heart with his somber disorders, we can neither discriminate what is for our good, nor achieve spiritual knowledge, nor fulfill our good intentions, nor participate in true life; and our intellect will remain impervious to the contemplation of the true, divine light; for it is written, 'Man's anger does not bring about the righteousness of God' (Jms. 1:20).
Litchat, however, is singleminded. Seemingly, it can only conceive of a writer's persona as one thing at a time: a prick, a detached brainiac, a suffering saint. Litchat is adamant, yes, and impervious to factual challenges, but that tends to be true of all strong opinions formed on a basis of incomplete and selective evidence. The weaker our footing, the more fiercely we defend it. We believe it not because it fits what we know-we know next to nothing, after all-but because we need to believe this particular thing at this particular time, regardless of what the truth may be. It suits our purposes to do so, and one of those purposes may be as flimsy as the desire to be excused from reading the books in question before telling the world what we think of them.
such criticism and mockery are largely beside the point. All religious belief is a function of nonrational faith. And faith, by its very definition, tends to be impervious to to intellectual argument or academic criticism. Polls routinely indicate, moreover, that nine out of ten Americans believe in God-most of us subscribe to one brand of religion or another. Those who would assail The Book of Mormon should bear in mind that its veracity is no more dubious than the veracity of the Bible, say, or the Qur'an, or the sacred texts of most other religions. The latter texts simply enjoy the considerable advantage of having made their public debut in the shadowy recesses of the ancient past, and are thus much harder to refute.
I was working with a Crookes tube covered by a shield of black cardboard. A piece of barium platino-cyanide paper lay on the bench there. I had been passing a current through the tube, and I noticed a peculiar black line across the paper... The effect was one which could only be produced in ordinary parlance by the passage of light. No light could come from the tube because the shield which covered it was impervious to any light known even that of the electric arc... I did not think I investigated... I assumed that the effect must have come from the tube since its character indicated that it could come from nowhere else... It seemed at first a new kind of invisible light. It was clearly something new something unrecorded... There is much to do, and I am busy, very busy. [Describing to a journalist the discovery of X-rays that he had made on 8 Nov 1895.]
Wilhelm C. Re¶ntgen
When I was fifteen, a companion and I, on a dare, went into the mound one day just at sunset. We saw some of those Indians for the first time; we got directions from them and reached the top of the mound just as the sun set. We had camping equiptment with us, but we made no fire. We didn't even make down our beds. We just sat side by side on that mound until it became light enough to find our way back to the road. We didn't talk. When we looked at each other in the gray dawn, our faces were gray, too, quiet, very grave. When we reached town again, we didn't talk either. We just parted and went home and went to bed. That's what we thought, felt, about the mound. We were children, it is true, yet we were descendants of people who read books and who were, or should have been, beyond superstition and impervious to mindless fear.
A philosophical thought is not supposed to be impervious to all criticism; this is the error Whitehead describes of turning philosophy into geometry, and it is useful primarily as a way of gaining short-term triumphs in personal arguments that no one else cares (or even knows) about anyway. A good philosophical thought will always be subject to criticisms (as Heidegger's or Whitehead's best insights all are) but they are of such elegance and depth that they change the terms of debate, and function as a sort of 'obligatory passage point' (Latour's term) in the discussions that follow. Or in other words, the reason Being and Time is still such a classic, with hundreds of thousands or millions of readers almost a century later, is not because Heidegger made 'fewer mistakes' than others of his generation. Mistakes need to be cleaned up, but that is not the primary engine of personal or collective intellectual progress.
From his earliest years Cincinnatus, by some strange and happy chance comprehending his danger, carefully managed to conceal a certain peculiarity. He was impervious to the rays of others, and therefore produced when off his guard a bizarre impression, as of a lone dark obstacle in the world of souls transparent to one other; he learned however to feign translucence, employing a complex system of optical illusions, as it were-but he had only to forget himself, to allow a momentary lapse in self control, in the manipulation of cunningly illuminated facets and angles at which he turned his soul, and immediately there was alarm. In the midst of the excitement of a game his coevals would suddenly forsake him, as if they had sensed that his lucid gaze and the azure of his temples were but a crafty deception and that actually Cincinnatus was opaque. Sometimes, in the midst of sudden silence, the teacher, in a chagrined perplexity, would gather up all the reserves of skin around his eyes, gaze at him for a long while and finally say: "What is wrong with you, Cincinnatus?" Then Cincinnatus would take hold of himself, and, clutching his own self to his breast, would remove that self to a safe place.
But I don't know, in the end, what deserts, chasms, achievements, virtues, and beauties have to do with love. We can love for so many different, and paradoxical, qualities in the object of our love-for strength or for weakness, for beauty or for ugliness, for gaiety or for sadness, for sweetness or for bitterness, for goodness or for wickedness, for need or for impervious independence. Then, if we wonder from what secret springs in ourselves gushes our love, our poor brain goes giddy from speculation, and we wonder what is all meaning and worth. Is it our own need that makes us lean toward and wish to succor need, or is it our strength? What way would our strength, if we had it, incline our heart? Do we give love in order to receive love, and even in the transport or endearment carry the usurer's tight-lipped and secret calculation, unacknowledged even by ourselves? Or do we give with an arrogance after all, a passion for self-definition? Or do we simply want a hand, any hand, a human object, to clutch in the dark on the blanket, and fear lies behind everything? Do we want happiness, or is it pain, pain as the index of reality, that we, in the chamber of our heart, want? Oh, if I knew the answer, perhaps then I could feel free.
Robert Penn Warren
In times of strife, taliban have usually mobilized in defense of tradition. British documents from as early as 1901 decry taliban opposition to colonialism in present-day Pakistan. However, as with so much else, it was the Soviet invasion and the US response that sent the transformative shock. In the 1980s, as guns and money coursed through the ranks of the Kandahar mujahedeen, squabbling over resources grew so frequent that many increasingly turned to religious law to settle their disputes. Small, informal bands of taliban, who were also battling against the Russians, established religious courts that heard cases from feuding fighters from across the south. Seemingly impervious to the lure of foreign riches, the taliban courts were in many eyes the last refuge of tradition in a world in upheaval... Thousands of talibs rallied to the cause, and an informal, centuries-old phenomenon of the Pashtun countryside morphed into a formal political and military movement, the Taliban. As a group of judges and legal-minded students, the Taliban applied themselves to the problem of anarchy with an unforgiving platform of law and order. The mujahedeen had lost their way, abandoned their religious principles, and dragged society into a lawless pit. So unlike most revolutionary movements, Islamic or otherwise, the Taliban did not seek to overthrow an existing state and substitute it with one to their liking. Rather, they sought to build a new state where none existed. This called for 'eliminating the arbitrary rule of the gun and replacing it with the rule of law-and for countryside judges who had arisen as an alternative to a broken tribal system, this could only mean religious law. Jurisprudence is thus part of the Taliban's DNA, but its single-minded pursuit was carried out to the exclusion of all other aspects of basic governance. It was an approach that flirted dangerously with the wrong kind of innovation: in the countryside, the choice was traditionally yours whether to seek justice in religious or in tribal courts, yet now the Taliban mandated religious law as the compulsory law of the land. It is true that, given the nature of the civil war, any law was better than none at all-but as soon as things settled down, fresh problems arose. The Taliban's jurisprudence was syncretic, mixing elements from disparate schools of Islam along with heavy doses of traditional countryside Pashtun practice that had little to do with religion. As a result, once the Taliban marched beyond the rural Pashtun belt and into cities like Kabul or the ethnic minority regions of northern Afghanistan, they encountered a resentment that rapidly bred opposition.