"There was Eru, the One, who in Arda is called Ilúvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made."
Budur!
... for the strength of a man and the softness of a woman, the institution of the family, and the differentiation of occupations are mere militant necessities of an age of physical force. Where population is balanced and abundant, much childbearing becomes an evil rather than a blessing to the State; where violence comes but rarely and offspring are secure, there is less necessity—indeed there is no necessity for an efficient family, and the specialization of the sexes with reference to their children’s needs disappears. "Erkeğin gücü ve kadının yumuşaklığı, aile kurumu ve mesleklerin ayrımı, fiziksel gücün önemli olduğu bir dönemin sadece savaşa dayalı gereklilikleridir. Nüfus dengeli ve bol olduğunda, çok fazla çocuk sahibi olmak devlete bir nimet değil, bir zarar haline gelir; şiddet nadiren ortaya çıktığında ve soy güvende olduğunda, etkili bir aileye ve cinsiyetlerin çocuklarına yönelik uzmanlaşmasına gerek yoktur.
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Darwin wrote this book in 1872. It's interesting to compare what he wrote about then with what his successor theorists write about today. In contrast to today’s emphasis on universals (e.g., humans are this or not this or that), Darwin notes throughout this book that individuals have a wide variability in physical, emotional, and mental
İnsanın Türeyişi
İnsanın TüreyişiCharles Darwin · Evrensel Basım Yayın · 2015721 okunma
Technology that allows individuals to select specific characteristics for themselves and their offspring has the scary prospect of immensely shrinking differences. As certain traits are deemed more desirable, there will be a propensity to seek those over other objectively equally important ones. As an unfortunate current example, how many Americans dye their hair a different color? How many Asians seek to lighten their skin? Neither has an intrinsic benefit, yet culturally it is currently viewed as desirable by some. Unlike these examples, altering genes will have much greater, longer-lasting, and unpredictable effects.
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That stated, both of these methodologies conflict in practice. For a woman to best ensure the survival of her offspring, a man must necessarily abandon his method of reproduction in favor of her own. This then sets a contradictory imperative for him to pair with a woman who will satisfy his methodology. A male must sacrifice his reproductive schedule to satisfy that of the woman he pairs with. Thus, with so much genetic potential at stake on his part of the risk, he wants not only to ensure that she is the best possible candidate for breeding (and future breeding), but also to know that his progeny will benefit from both parent’s investment. Kadın erkek üreme metodolojilerin her ikisi de pratikte çelişmektedir. Bir kadının, çocuğunun hayatta kalmasını en iyi şekilde garanti altına alabilmesi için, erkeğin mutlaka kendi üreme yöntemini kendi aleyhine terk etmesi gerekir. Bu durum onun için, metodolojisini tatmin edecek bir kadınla eşleşme zorunluluğunu ortaya koyar. Bir erkek, eşleştiği kadının üreme programını tatmin etmek için kendi üreme programını feda etmelidir. Bu nedenle, riskin kendi tarafında söz konusu olan bu kadar çok genetik potansiyel varken, yalnızca kendisinin üreme için mümkün olan en iyi aday olmasını sağlamakla kalmayıp, aynı zamanda kendi soyunun da her iki ebeveynin yatırımından yararlanacağını da bilmek istiyor.
Henry Hyde, author of the Hyde Amendment forbidding Medicaid money to poor women for abortions and opponent of all abortion under all circumstances without exception for rape, was asked by a television interviewer if he would insist that his daughter carry a pregnancy to term if she were pregnant as the result of rape. Yes, he answered solemnly. But the question he should have been asked was this one: suppose his wife were pregnant as the result of rape? This would impinge not on his sentimentality, but on his day-to-day right of sexual possession; he would have to live with the rape and with the carnal reality of the rape and with the pregnancy resulting from the rape and with the offspring or the damaged woman who would have to bear it and then give it up. Regardless of his answer to the hypothetical question, only the male sense of what is at stake for him in actually having to accept a pregnancy caused by rape or incestuous rape in his own life as a husband to the woman or girl involved could make the rape or the woman raped real. Abortion can protect men, and can be tolerated when it demonstrably does. In terms of the woman used, herself alone, she is her function; she has been used in accordance with her function; there is no reason to let her off the hook just because she was forced by a man not her husband.
To any intelligent being, there is no emotion more important than hope. Individually or collectively, we must hope that the future will be better than the past, that our offspring, and theirs after them, will be a bit closer to an ideal society, whatever our perception of that might be.
He imagines the delirium of their union, the celebrations and consequent flowering of the moribund kingdom, the offspring that would follow, the joys thereof, the pains, the Kingship, the Queenship, her obligations, his, the days following upon days, the exhaustion of the "inexhaustible fountain of their passion," the disappointments and frustrations and betrayals, the tedium, the doubts (was it really she after all? was it really he?), the disfigurements of time, the draining away of meaning and memory, the ensuing silences, the death of dreams; and, enrobed in pain, willfully nameless, yet in his own way striving still, he slips back into the briars' embrace.
The Head
"Gratitude. What gratitude should I have for you? Did I ask you to give birth to me? Did you ever take care of me or even say a kind word to me, your indisputable offspring? You birthed me even when I didn't want it, and did you not try at every turn to destroy me out of hatred and disgust?