By Robert Ringer
Robert Ringer's books have created a revolution within the self-development style and proven hundreds of thousands find out how to own success. jam-packed with funny and enriching anecdotes Action!, exhorts the reader should you shut the e-book, to wake up from your chair and take motion now. motion is existence, and existence is intended to be lived.
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Additional resources for Action!: Nothing Happens Until Something Moves
By all means, of course. And there will be no end The shapes flowed on to this appearance of new forms if the form is to be like that which has taken it up into itself. What you say is most revealing. Hence it is not through likeness that the other things take up the forms; rather, we must look for another way of partaking. Likely so. An inquiry into memory as iconography must therefore confront the problem of likeness and difference with some perseverence— even if it should prove to be an exercise in futility.
Iliad 2, 851 and 16, 554: lasion ker*, a hirsute, manly breast], or when the slab is muddy or made of impure wax, or oversoft or hard, then matters stand in this way: the people with soft wax are quick to learn, but forgetful, those with hard wax the reverse. Because they are so slow and sort things into the wrong places, they constantly see and hear and think amiss, and we say that they deceive themselves with regard to beings and are incorrigibly stupid. THEAETETUS: You speak as the best informed of men, O Socrates.
Republic, Parmenides, Sophist, and Timaeus will prove to be further sources of Aristotelian iconography and engrammatology, and we shall turn to them as soon as we introduce a number of further details concerning the typos. When Socrates begins to speak on behalf of Protagoras in a spirit of "fair play" (166), one of the first questions and replies he puts into Protagoras' mouth broaches the problem of mnemic presence. ) the presence and the mechanics of the pathos in memory are discussed in greater detail, in the hope of proving Protagoras wrong: SOCRATES: Imagine, then, for the sake of argument, that our minds contain a slab of wax [191c9: kerinon* ekmageion], which in this or that individual may be larger or smaller, and composed of wax that is comparatively pure or muddy, harder in some, more liquid in others, and sometimes of just the right consistency.