Now we can argue that the irresistible fate of Oedipus Rex was nothing more than the irresistible unconscious longings of Oedipus projected outward, but this externalization of unconscious conflict makes all the difference between a story and a clinical case history.

There may be a case of this sort, but it is not one we wish to argue, here.

But, in general, we may argue that the student can direct the primary emphasis of his attention toward one or the other.

On the one hand do we argue the Supreme Court decision required only that a child not be denied admission to a school on account of his race??

Or should we argue that if we want adjustment of children to children of different races and that that is impossible in an all-something-or-the-other school, we must at least provide him some opportunity to adjust to people of another race within the school -- namely, to a teacher of another race.

I shall argue that we do mean to do just that.

Dirac tried to argue that we would perceive this as the normal state of zero charge.

However, some philosophers argue that we should not limit our ethical consideration to the interests of human beings alone.

Critics of Searle argue that he is holding the Chinese room to a higher standard than we would hold an ordinary person.

: Stuart Russell and Peter Norvig argue that, if we accept Searle's description of intentionality, consciousness and the mind, we are forced to accept that consciousness is epiphenomenal: that it " casts no shadow ", that is undetectable in the outside world.

When it comes to the moral questions that we might ask, it can be difficult to argue that there is not necessarily some level of meta-ethical relativism – and failure to address this matter is criticized as ethnocentrism.

For example, if I say “ Star Wars is a shitty movie ,” and my friend says, “ Star Wars is not a shitty movie !” We have no shared reality, for in our language, truth lies in only one of our statements and we can forever argue these truths until one of us writes a book and has more authority than the other.

Traditionally Luke has been regarded as written by Luke the Evangelist some time between the " we " passages in Acts 16 onwards and the imprisonment of Paul in Rome in Acts 28, leading as with some modern scholars to argue for a date c. 60-65.

They argue that we own our bodies which are the laborers, this right of ownership extends to what we create.

One approach is to argue that all real forces drop off with distance from their sources in a known manner, so we have only to be sure that we are far enough away from all sources to ensure that no force is present.

In his 1790 book, The Critique of Judgment, Kant is said to argue that " we cannot conceive how a whole that comes into being only gradually from its parts can nevertheless be the cause of the properties of those parts "

Some theorists argue that a metaphysical account of morality is necessary for the proper evaluation of actual moral theories and for making practical moral decisions ; others reason from opposite premises and suggest that we must impart ideas of moral intuition onto proper action before we can give a proper account of morality's metaphysics.

Hare, and Simon Blackburn have argued in favor of the fact / norm distinction, meanwhile, with Gibbard going so far as to argue that, even if conventional English has only mixed normative terms ( that is, terms that are neither purely descriptive nor purely normative ), we could develop a nominally English metalanguage that still allowed us to maintain the division between factual descriptions and normative evaluations.

Others argue that various rational and emotional states cannot be so separated, that they are of the same nature and origin, and should therefore be considered all part of what we call the mind.

Once we get over the mountains others will come along.

I found a trooper once the Apache had spread-eagled on an ant hill, and another time we ran across some teamsters they'd caught, tied upside down on their own wagon wheels over little fires until their brains was exploded right out o' their skulls.

The persistent horror of having a malformed child has, I believe, been reduced, not because we have gained any control over this misfortune, but precisely because we have learned that we have so little control over it.

Lunch was over, and we walked back to the hotel with the light and dark of Paris screaming at us.

But the fences were still in place fifty-odd years ago, and when we stood on the gate to look over, the sidewalk under our eyes was not cement but two rows of paving stones with grass between and on both sides.

By monitoring, we mean some system of control over the types of information sent from the various centers.

We hear equally fervent concern over the belief that we have not enough generalists who can see the over-all picture and combine our national skills and knowledge for useful purposes.

Let's take a panoramic look back over the course we have come.

We are already committed to establishing man's supremacy over nature and everywhere on earth, not merely in the limited social-political-economical context we are fond of today.

If we go all gooey over this newest Castro ( until he proves he isn't ) we've got rocks in our heads.

So we hurried over.

When we got there, Trig and the Negro were quarreling over possession of a gold crucifix around the neck of a wounded Filipino.

We were less than a quarter of a mile from the road, and we could trace its shape from the ribbon of powder smoke and dust that hung over it.

To have any success in this effort, we must ourselves view it as an enterprise stretching over a considerable number of years, and we must encourage the recipients of our aid to view it in the same fashion.

Meantime, over the decade of the sixties, we can hope that many other countries will ready themselves for the big push into self-sustaining growth.

The 20-to-1 ratio for cochannel interference embodies one of the fundamental limiting principles which we must always take into account in AM assignments and allocations -- that signals from a particular station are potential sources of objectionable interference over an area much greater than that within which they provide useful service.

We do not favor one field over another: we think that all inquiry, all scholarly and artistic creation, is good -- provided only that it contributes to a sense and understanding of the true ends of life, as all first-rate scholarship and artistic creation does.

This isn't surprising when we consider that over 29 percent of the 11-year-old boys in America cannot chin themselves once, and that English school girls outdo them in almost every test ( even dashes and endurance ).

We now have not only what has been called over here the comedy of menace but we also have horror jokes, magazines known as Horror Comics, and sick comedians.

As I dug in behind one of the bales we were using as protection, I grudgingly found myself agreeing with Oso's logic, especially when I imagined what would have happened to Missy if Old Knife's large party of screeching warriors had overrun our company.

If we have to we'll take him apart and see what he's made of ''!!

`` I know what we can do '', I said.

Now, roaring up in great oily clouds of smoke and flames, the fierce heat quickly drove us to the stern where we huddled like suffocating sheep, not knowing what to do.

Such problems are of extreme interest as well as importance and are so much like fighting in a rain forest or guerrilla warfare at night in tall grass that we might have to re-examine primitive conflicts for what they could teach.

I used his polarity to illustrate what I thought had happened to us in that form of liberalism we call Progressivism.

Only Walter Lippman envisioned the possibility of our having `` outlived most of what we used to regard as the program of our national purposes ''.

When we `` forced '' individuals to assume the corporate structure by means of taxes and other legal statutes, we adopted what I would term `` pseudo-capitalism '' and so took a major step toward socialism.

The civilizational crisis, the third type of change raises the question `` what are we to do ''??

With regard to the change we are examining, the question is, at what point does the change become irreversible??

All we want from Dr. Huxley's statement is the feeling that this is an open world, in the view of the best scientific opinion, with practically no directional commitments as to what may happen next, and no important confinements with respect to what may be possible.

The discrepancy between what we commonly profess and what we practice or tolerate is great, and it does not escape the notice of others.

The problem is rather to find out what is actually happening, and this is especially difficult for the reason that `` we are busily being defended from a knowledge of the present, sometimes by the very agencies -- our educational system, our mass media, our statesmen -- on which we have had to rely most heavily for understanding of ourselves ''.

We feel uncomfortable at being bossed by a corporation or a union or a television set, but until we have some knowledge about these phenomena and what they are doing to us, we can hardly learn to control them.

Of one thing we can be sure: they were not sketched out by the revolutionary theorists of the eighteenth century who formulated the political principles and originally shaped the political institutions of what we term the `` free society ''.

The stars constitute an order of existence different from what we encounter on earth.

So when textbooks, like that of Baker set out drawings of the ' Ptolemaic System ', complete with earth in the center and the seven heavenly bodies epicyclically arranged on their several deferents, we have nothing but a misleading 20th-century idea of what never existed historically.