Leon And Claire Eternal
Cue the #BenjaminButton issue: There is SO MUCH trickery that could occur from this youth-sprouting magic compound. Who wants to be hit on by a 60-year-old man posing as a 25-year-old at their local watering hole? Who wants their 60-year-old mother to look better than they do when they are 30 (#GreatestFear)? What if this compound is too strong and you end up looking like you are 12 for the rest of your life? Your life could be an eternal Bat Mitzvah, and I mean that in the worst way possible.
Leon And Claire Eternal
Services for Mr. James "Skip" Leon Ruff Jr., 67, of Columbia, South Carolina will be held on Tuesday 12:00 noon September 21, 2021 at Bible Way Church of Atlas Road 2440 Atlas Road Columbia, South Carolina. There will be a viewing on Monday from 3:00 to 7:00 pm at the Pearson's Funeral Home 4508 N. Main Street Columbia, South Carolina and Mr. Ruff will lay in state at the church one hour before services. James "Skip" Leon Ruff Jr. was born the first child on January 8, 1954 to the late James and Ethel Constance Ruff, Columbia, SC. On Monday, September 13, 2021, God welcomed "Skip" to his eternal home with outstretched arms. James "Skip" Ruff was educated in the Public Schools in Richland County in Columbia, SC. He was a 1971 graduate of Eau Claire High School. James "Skip" Ruff Jr. furthered his education at South Carolina State University. James "Skip" Ruff was known for his eye for an exquisite landscape. He was the owner and the Proprietor of J&J Landscaping. His worked included Bible Way Church of Atlas Road, Brookland Baptist Church, Bostic Thompkins Funeral Home, Michael J Mungo Home Builders of Columbia, SC, and SCSU Football Stadium of Orangeburg, SC., just to name a few. James "Skip" Ruff was a very outgoing person and he touched the lives of every person he ever encountered. He will be remembered for his laugh, smile, style, love for music, and elephants. Although Skip is no longer with us physically his love and laughter will forever live in the hearts of everyone who loved and knew him. James "Skip" Ruff leaves to cherish his precious loving memories: two sons, Maurice James Ruff and Eric Leon (Cordaryle) Brown-Ruff of Atlanta, GA. one sister, Pansy Jessica Ruff of Columbia, SC, and a host of cousins, relatives, church family, and lifelong friends.
Henry Stenhouse serves an eternal punishment as the Associate Editor of AllGamers. He spent his younger life studying the laws of physics, even going so far as to complete a PhD in the subject before video games stole his soul. Confess your love of Super Smash Bros. via email at firstname.lastname@example.org, or catch him on Twitter.
Plato associated the period of the Great Year not with a periodically recurring cataclysm but with a return of all the celestial bodies to the same relative positions. Nor did Aristotle accept a universal conflagration, which was clearly incompatible with his idea of the incorruptible celestial realm. Nevertheless he did, if we accept his authorship of the Problemata, uphold eternal return in its most radical form: "Just as the course of the firmament and each of the stars is a circle, why should not also the coming into being and the decay of perishable things be of such a kind that the same things again come into being and decay?" (The Works of Aristotle, Vol. VII, p. 916a). Aristotle realized that the circularity of becoming would imply a relativization of succession: If the Trojan War will inevitably recur, in a sense we are living "prior" to it. The author of Problemata, however, was reluctant to accept the ultimate consequence of the idea of cyclical becoming: "To demand that those who are coming into being should always be numerically identical, is foolish" (ibid.).
Both Judaism and Christianity, with their emphasis on the finiteness and irreversibility of cosmic history, were strongly opposed to the doctrine of eternal return. According to both the Jewish and the Christian view, the history of the world is bounded by two unique and unrepeatable events: its beginning (the Creation) and end (the Last Judgment). Every individual human life is similarly unique.
Interest in eternal return was revived only with the development of modern cosmogony. The nebular hypothesis of Immanuel Kant (1755) and Pierre Simon de Laplace (1796) implicitly raised the question of the origin of any primordial nebula: Did it represent a truly initial stage preceded by an act of supernatural creation, or was it merely one of the countless stages in an unending cycle of successive worlds? The principle of the uniformity of nature in time, anticipated by Bruno's and Benedict (Baruch) de Spinoza's belief in the eternity of the universe, strongly favored the second answer. Although the law of entropy suggested the irreversibility of the whole cosmic process, because of its statistical character it did not exclude the general periodicity of nature. Various hypothetical mechanisms were invented to provide a "rewinding of the cosmic clock," at least on a local scale. The most popular one was that of cosmic clashes by which two stellar masses that had lost their heat could be transformed into another nebula, which would then develop into another world "ever the same in principle, but never the same in concrete results," as Herbert Spencer wrote in his First Principles (p. 550).
The contemporary crisis of the classical scheme of nature makes the doctrine of eternal return extremely questionable. The doctrine was based on four fundamental assumptions: (a ) that the universe is made up of distinct atomic units that persist through time without any intrinsic change, so that they may be identified in successive moments; (b ) that the number of atomic units is finite; (c ) that it is meaningful to speak of a definite "state of the universe" at each instant; (d ) that one such particular state (embodied in a definite atomic configuration) causally determines all future states (Laplacean determinism).
The eternal return is rejected by all thinkers who insist on the irreversibility of becoming, genuine novelty, and the immortality of the past. Mircea Eliade regarded the theory as a manifestation of "ontology uncontaminated by time and becoming" (The Myth of the Eternal Return, p. 89); Émile Myerson saw in it an attempt to eliminate becoming (L'identité et réalité, Ch. 8). The emotional effect of the doctrine is equally ambiguous. Thus Nietzsche's mystical ecstasy over "the ring of eternity" was tinged by a note of anxiety and even despair. Gustave Le Bon compared the recurring cosmic cycles to the labors of Sisyphus, and Miguel de Unamuno, in The Tragic Sense of Life, regarded the doctrine as a poor substitute for personal immortality.
While the shadow represents first and foremost the personal unconscious, the anima and animus represent the collective unconscious. They symbolise the eternal images of man and woman, of Logos and Eros, which are projected onto real men and women. 041b061a72