. . . the comment of one doctor:
“Nowadays you give a shot of penicillin for pneumonia and cure the patient, but that’s no credit to the doctor; all credit goes to the drug. An old doctor wouldn’t have had so many patients; he would sit at the patient’s bedside until the fever broke.” In other words, rather than the practical view of medicines and richly symbolic view of doctors that the medical profession may have preferred, patients were sensitive to the symbolic significance of the medicines and took a strictly practical view of the doctors who controlled the prescriptions to them.
“Nowadays you give a shot of penicillin for pneumonia and cure the patient, but that’s no credit to the doctor; all credit goes to the drug. An old doctor wouldn’t have had so many patients; he would sit at the patient’s bedside until the fever broke.” In other words, rather than the practical view of medicines and richly symbolic view of doctors that the medical profession may have preferred, patients were sensitive to the symbolic significance of the medicines and took a strictly practical view of the doctors who controlled the prescriptions to them.
It was not only in wealthy countries that antibiotics developed a high reputation. In Kenya, the respected Vienna-born doctor J. P. Loefler, in a prize winning article published by The Lancet blamed the pattern of antibiotic consumption that he was witnessing on “the unholiest of alliances”: consumer demand based on misinformation, mercantile interest, and the insecurity and cynicism of the middlemen.
The 2nd law of thermodynamics (the one about entropy) is a statistical, descriptive law, not an imperative one.
If you don't know what that means, then don't use it in your arguments about God, free will, cause and effect, or anything else.
If you don't know what that means, then don't use it in your arguments about God, free will, cause and effect, or anything else.
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The 2nd law of thermodynamics (the one about entropy) is a statistical, descriptive law, not an imperative one. If you don't know what that means, then don't use it in your arguments about God, free will, cause and effect, or anything else.
It basically means that when a glass shatters, the chance of its returning unshattered, though non-zero, is so low that it'll practically never happen. It's an inductive (probabilistic) law.
It doesn't mean that there's a cosmic physicist police or an organization outside the spacetime continuum enforcing the law in a Doctor Who style.
It doesn't mean that there's a cosmic physicist police or an organization outside the spacetime continuum enforcing the law in a Doctor Who style.
تَبَصَّر خَلِيلِي هَل تَرى مِن ظَعائِنٍ
تَحَمَّلنَ بِالعَلياءِ مِن فَوقِ جُرثُمِ
عَلَونَ بِأَنماطٍ عِتاقٍ وَكِلَّةٍ
وِرادٍ حَواشِيها مُشاكِهَةِ الدَمِ
وَفيهِنَّ مَلهىً لِلصَديقِ وَمَنظَرٌ
أَنيقٌ لِعَينِ الناظِرِ المُتَوَسِّمِ
— معلقة زهير بن أبي سُلمى
تَحَمَّلنَ بِالعَلياءِ مِن فَوقِ جُرثُمِ
عَلَونَ بِأَنماطٍ عِتاقٍ وَكِلَّةٍ
وِرادٍ حَواشِيها مُشاكِهَةِ الدَمِ
وَفيهِنَّ مَلهىً لِلصَديقِ وَمَنظَرٌ
أَنيقٌ لِعَينِ الناظِرِ المُتَوَسِّمِ
— معلقة زهير بن أبي سُلمى
ولقد دَخَلتُ على الفَتاةِ
الخِدرَ في اليَومِ المَطير
الكاعِبِ الحَسناء تَرفُلُ
في الدِّمَقسِ وفي الحَرير
فَدَفَعتُها فَتَدافَعَتْ
مَشْيَ القطاةِ إلى الغَدير
ولَثَمتُها فَتَنَفَّسَت
كَتَنَفُّسِ الظَّبيِ البَهير
الخِدرَ في اليَومِ المَطير
الكاعِبِ الحَسناء تَرفُلُ
في الدِّمَقسِ وفي الحَرير
فَدَفَعتُها فَتَدافَعَتْ
مَشْيَ القطاةِ إلى الغَدير
ولَثَمتُها فَتَنَفَّسَت
كَتَنَفُّسِ الظَّبيِ البَهير
يا رُبَّ يَومٍ للمُنَـ
ـخَّلِ قَد لَها فيهِ قَصيرِ
فإذا انتَشَيتُ فإنّني
رَبُّ الخَوَرنَقِ والسَّديرِ
وإذا صَحَوتُ فإنّني
رَبُّ الشُّوَيهَةِ والبَعيرِ
ـخَّلِ قَد لَها فيهِ قَصيرِ
فإذا انتَشَيتُ فإنّني
رَبُّ الخَوَرنَقِ والسَّديرِ
وإذا صَحَوتُ فإنّني
رَبُّ الشُّوَيهَةِ والبَعيرِ
والعربُ تَقول: الأَزواجُ ثلاثة: زَوجُ مَهرٍ، وزَوجُ بَهْرٍ، وزَوجُ دَهرٍ؛ فأمّا زَوجُ مَهرٍ فرجلٌ لا شَرَفَ له فهو يُسنْي المهرَ ليرغب فيه، وأَما زَوجُ بَهرٍ فالشريفُ وإنْ قَلَّ مالُه تتزوجه المرأةُ لِتَفخَرَ به، وزَوجُ دهرٍ كُفؤها؛ وقِيلَ في تفسيرِهم: يَبهَرُ العيونَ بِحُسنِه أو يُعَدُّ لنوائبِ الدهر أو يُؤخَذُ منه المَهر.
والأبهر: عِرقٌ إذا انقطعَ ماتَ صاحِبُه، وهما أبهران يَخرجان من القلب ثُمّ يتشعب منهما سائِرُ الشرايين.
It is comparatively easy to be a free thinker; to think for oneself without external influence. A little stubbornness can do the trick. What's exceptionally difficult is to think the right thoughts.
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It is comparatively easy to be a free thinker; to think for oneself without external influence. A little stubbornness can do the trick. What's exceptionally difficult is to think the right thoughts.
Acquiring freedom of thought starts with tracing the genealogy of one's thoughts, mixed with a certain courage and disregard of others. But to think right is to ceaselessly discipline one's mind in an almost torturous way. It is to be an enemy and a critic to oneself; to look at one's thoughts with suspicion and to be سچينة خاصر to oneself.