I just totally do not believe in this sort of Bart Simpson character who infects so much of our literature and film and TV stuff nowadays, these know-it-all kids who seem to understand the hypocrisy of the adult world so thoroughly and can talk about it with such articulateness. That's bunk.
The health of the planet is at stake, because the cruelty and the waste that accompanies the slaughter of billions of animals each year literally infects us all. We could consume healthy plant-based food produced at almost infinitely less cost. What does that say, really, about us and what we're doing... to animals and to ourselves?
Jesus is dangerous to society, to the status quo, and to contemporary piety. This clarity of preaching cannot be allowed to continue. It is like a cold, a virus that infects all who suffer and who love under conditions that only worsen, in a world that blames those who are poor and do not live up to religious expectations.
Call it professional interest. You see, Jessamine, love is a kind of poison; one of my favorite kinds, in fact. It infects the blood; it takes over the mind; it seizes dominion over the body. It amuses me to think of him pining for you. Aching for what he cannot have. The loneliness in his soul is festering like a wound. There is nothing I could do for him that is worse that what you have already done, my lovely. And I assure you, in his case there will be no cure.
How do you kill something that's already dead? Nobody knows enough about them. Ask Jason. He'll have an opinion. Wait a moment. Rachel could see Corinne talking to Jason, but they were too far ahead to hear. He says you chop them up into little pieces. But what if that infects you with the disease? Jason leaned closer to answer Corinne quietly. She laughed. You let Nollin do it.
Jealousy can't sour someone to this extreme, can it? (Aiden) It can and it does. Believe me. I've seen a lot worse than this in my billion or so years of existence "" the first murder man committed was one brother against the other for no other reason than that one petty emotion. Jealousy turns to hatred which then turns to poison. It infects and it destroys until it eats someone alive. (Deimos)
These are crystalline - oftentimes incandescent - translations of Juarroz's powerful metaphysical poems where eternity and silence jut up against a world where "writing infects the landscape" and there are "more letters than leaves" - The kind of match one hopes for where both the translator and the poet are in luck; new poems which don't leak and yet old poems in which the original passion shines.
For just as some people want a purely spiritual Christ, without flesh and without the cross, they also want their interpersonal relationships provided by sophisticated equipment, by screens and systems which can be turned on and off on command. Meanwhile, the Gospel tells us constantly to run the risk of a face-to-face encounter with others, with their physical presence which challenges us, with their pain and their pleas, with their joy which infects us in our close and continuous interaction.
Contact with [menstrual blood] turns new wine sour, crops touched by it become barren, grafts die, seed in gardens are dried up, the fruit of trees fall off, the edge of steel and the gleam of ivory are dulled, hives of bees die, even bronze and iron are at once seized by rust, and a horrible smell fills the air; to taste it drives dogs mad and infects their bites with an incurable poison.
Pliny the Elder
The lancet fluke (Dicrocoelium) infects the brain of ants by taking control and driving them to climb to the top of a blade of grass where they can be eaten by a cow. The ingested fluke then lays eggs in the cow gut. Eventually, the eggs exit the cow, and hungry snails eat the dung (and fluke eggs). The fluke enters the snail's digestive gland and gets excreted in sticky slime full of a seething mass of flukes to be drunk by ants as a source of moisture.
Politics deals with externals: borders, wealth, crimes. Authentic forgiveness deals with the evil in a persons heart, something for which politics has no cure. Virulent evil (racism, ethnic hatred) spreads through society like an airborne disease, one cough infects a whole busload. When moments of grace do occur, the world must pause, fall silent, and acknowledge that indeed forgiveness offers a kind of cure. There will be no escape from wars, from hunger, from misery, from rancid discrimination, from denial of human rights, if our hearts aren't changed.
I know positively... that each of us has the plague within him; no one, no one on earth, is free from it. And I know, too, that we must keep endless watch on ourselves lest in a careless moment we breathe in somebody's face and fasten the infection on him. What's natural is the microbe. All the rest - health, integrity, purity (if you like) - is a product of the human will, of a vigilance that must never falter. The good man, the man who infects hardly anyone, is the man who has the fewest lapses of attention. And it needs tremendous will power, a never ending tension of the mind, to avoid such lapses. Yes... it's a wearying business, being plague-stricken. But it's still more wearying to refuse to be it. That's why everybody in the world today looks so tired; everyone is more or less sick of plague. But that is also why some of us, those who want to get the plague out of our systems, feel such desperate weariness, a weariness from which nothing remains to set us free, except death.
Guilt cannot, in fact, express itself, except in the indirect language of "captivity" and "infection, " inherited from the two prior stages. Thus both symbols are transposed "inward" to express a freedom that enslaves itself, affects itself, and infects itself by its own choice. Conversely, the symbolic and non-literal character of the captivity of sin and the infection of defilement becomes quite clear when these symbols are used to denote a dimension of freedom itself; then and only then do we know that they are symbols, when they reveal a situation that is centered in the relation of oneself to oneself. Why this recourse to the prior symbolism? Because the paradox of a captive free will - the paradox of a servile will - is insupportable for thought. That freedom must be delivered and that this deliverance is deliverance from self-enslavement cannot be said directly; yet it is the central theme of "salvation
I know positively - yes Rieux I can say I know the world inside out as no one on earth is free from it. And I know too that we must keep endless watch on ourselves lest in careless moment we breathe in somebody's face and fasten the infection on him. What's natural is the microbe. All the rest- health integrity purity if you like - is a product of the human will of vigilance that must never falter. The good man the man who infects hardly anyone is the man who has the fewest lapses of attention. And it needs tremendous will-power a never ending tension of the mind to avoid such lapses. Yes Rieux it's a wearying business being plague-stricken. But it's still more wearying to refuse to be it. That's why everybody in the world today looks so tired everyone is more or less sick of plague. But that is also why some of us who want to get the plague out of their systems feel such desperate weariness a weariness from which nothing remains to set us free except death.
You know what love is because you've studied it, not because you've felt it. You never will. You know what love is? It's this insidious thing that infects your eyes and ears, spreads to every inch of skin, the follicles of hair on the skin, the lips, the tongue, a hundred million microscopic organisms crawling on you. They commandeer the hollow of your thorax and your guts, your arms, your legs, your head, and other extremities. You cease to be yourself. You are now a vessel of impressions and thoughts of the person you love, of wishes for her, of dreams of her. You're jealous of the air she breathes because she takes it inside her all day and needs it to live; it becomes her, as you want to. You cast your thoughts of her and you an hour, a day, a week, a year, a hundred years into the future. No thought has the power to push itself as far into the future as the thought of love-not even thoughts of fame, or wealth, or death.
Because money is convertible into all other things, it infects them with the same feature, turning them into commodities-objects that, as long as they meet certain criteria, are seen as identical. All that matters is how many or how much. Money, says Seaford, 'promotes a sense of homogeneity among things in general.' All things are equal, because they can be sold for money, which can in turn be used to buy any other thing. In the commodity world, things are equal to the money that can replace them. Their primary attribute is their 'value'-an abstraction. I feel a distancing, a letdown, in the phrase, 'You can always buy another one.' Can you see how this promotes an antimaterialism, a detachment from the physical world in which each person, place, and thing is special, unique? No wonder Greek philosophers of this era [when modern money originated] began elevating the abstract over the real, culminating in Plato's invention of a world of perfect forms more real than the world of the senses. No wonder to this day we treat the physical world so cavalierly. No wonder, after two thousand years' immersion in the mentality of money, we have become so used to the replaceability of all things that we behave as if we could, if we wrecked the planet, simply buy a new one. [... ] The development of monetary abstraction fits into a vast meta-historical context. Money could not have developed without a foundation of abstraction in the form of words and numbers. Already, number and label distance us from the real world and prime our minds to think abstractly. To use a noun already implies an identity among the many things so named; to say there are five of a thing makes each a unit. We begin to think of objects as representatives of a category, and not unique beings in themselves. So, while standard, generic categories didn't begin with money, money vastly accelerated their conceptual dominance. Moreover, the homogeneity of money accompanied the rapid development of standardized commodity goods for trade. Such standardization was crude in preindustrial times, but today manufactured objects are so nearly identical as to make the lie of money into the truth.