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_content/articles/defense-of-small-talk_jennings-rebecca.md
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title: "Small Talk Has a Point: How to Get Better at the Much-Maligned Conversational Form" | ||
authors: | ||
- "Rebecca Jennings" | ||
external_url: "https://www.vox.com/the-highlight/23191522/small-talk-friendship-how-to" | ||
drive_links: | ||
- "https://drive.google.com/file/d/1oS5ariBEfSAX0pZJiTkEb1uiSVexeOwT/view?usp=drivesdk" | ||
course: communication | ||
tags: | ||
- groups | ||
year: 2022 | ||
month: aug | ||
journal: vox | ||
pages: 5 | ||
--- | ||
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> Even when the conversation doesn’t “matter” in a traditional sense, perhaps that’s part of the joy: a small escape from the serious, a reprieve from the heavier matters ... | ||
A defense of polite "nothings." |
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_content/articles/pump-and-circumstance-robert-boyle-s_shapin-steven.md
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--- | ||
title: "Pump and Circumstance: Robert Boyle's Literary Technology" | ||
authors: | ||
- "Steven Shapin" | ||
external_url: "https://dash.harvard.edu/bitstream/1/3353764/1/Shapin_Pump.pdf" | ||
source_url: "https://doi.org/10.1177/030631284014004001" | ||
drive_links: | ||
- "https://drive.google.com/file/d/19cQYZ30wH1LIM8kWkc1wmBk2VgscfOA9/view?usp=drivesdk" | ||
course: communication | ||
tags: | ||
- science | ||
year: 1984 | ||
month: nov | ||
journal: "Social Studies of Science" | ||
volume: 14 | ||
number: 4 | ||
pages: "481--520" | ||
publisher: "SAGE Publishing" | ||
openalexid: W2109003770 | ||
--- | ||
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> Experimental reports rich in circumstantial detail were designed to enable readers of the text to create a mental image of an experimental scene they did not directly witness. | ||
> I call this `virtual witnessing', and its importance was as a means of enlarging the witnessing public. | ||
> The notion of a `public' for experimental science is, I argue, essential to our understanding of how facts are generated and validated. | ||
> In these episodes, circumstantial reporting was a technique for creating a public and thus constituting authentic knowledge. | ||
On how [Robert Boyle's 1660 letter](https://drive.google.com/file/d/12xuwJedgjT_7BK_r0Ydka7DrtAjSy1ae/view?usp=drivesdk) [*New Experiments Physico-Mechanicall*](https://old.ocw.mit.edu/courses/science-technology-and-society/sts-003-the-rise-of-modern-science-fall-2010/readings/MITSTS_003F10_read03_boyle.pdf) created modern science. |
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_content/articles/reading-miraculous-powers-of-japanese_kimbrough-r-keller.md
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--- | ||
title: "Reading the Miraculous Powers of Japanese Poetry: Spells, Truth Acts, and a Medieval Buddhist Poetics of the Supernatural" | ||
authors: | ||
- "R. Keller Kimbrough" | ||
external_url: "https://pdfs.semanticscholar.org/518e/6f8730e1639e50ed88a27a57432eef6a8d85.pdf" | ||
source_url: "https://doi.org/10.18874/jjrs.32.1.2005.1-33" | ||
drive_links: | ||
- "https://drive.google.com/file/d/1gm8j6LP_RNjlwxGzqC4Rf0LRuowpN_Ew/view?usp=drivesdk" | ||
status: featured | ||
course: japanese-roots | ||
tags: | ||
- poetry | ||
- iddhi | ||
- medieval | ||
- tantric | ||
year: 2005 | ||
month: may | ||
journal: jjrs | ||
volume: 32 | ||
number: 1 | ||
pages: "1--33" | ||
publisher: "Nanzan Institute for Religion and Culture" | ||
openalexid: W57773980 | ||
--- | ||
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> In the poetic commentary *Nameless Notes* (1211–1216), the poet-priest Kamo no Chōmei explains that unlike prose, a poem “possesses the power to move heaven and earth, to calm demons and gods,” because, among other attributes, “it contains many truths in a single word.” | ||
> The supernatural powers of Japanese poetry are widely documented in literature of Heian and medieval Japan. | ||
> Twentieth-century scholars have tended to follow Orikuchi Shinobu in interpreting and discussing miraculous verses in terms of ancient (pre-Buddhist) beliefs in *kotodama*, the magic spirit power of special words. | ||
> In this paper, I argue for application of a more contemporaneous hermeneutical approach: thirteenth-century Japanese *dharani* theory, according to which Japanese poetry is capable of supernatural effects because it contains truth (*kotowari*) in a semantic superabundance. |
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_content/articles/seeds-used-for-bodhi-beads-in-china_li-feifei-et-al.md
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title: "Seeds Used for Bodhi Beads in China" | ||
authors: | ||
- "Feifei Li" | ||
- "Jianqin Li" | ||
- "Bo Liu" | ||
- "Jingxian Zhuo" | ||
- "Chunlin Long" | ||
external_url: "https://ethnobiomed.biomedcentral.com/counter/pdf/10.1186/1746-4269-10-15" | ||
source_url: "https://doi.org/10.1186/1746-4269-10-15" | ||
drive_links: | ||
- "https://drive.google.com/file/d/11mjItJ4yn8XQi4mgGAHGeqoJSJYgPFyC/view?usp=drivesdk" | ||
course: chinese | ||
tags: | ||
- mahayana | ||
- bart | ||
- plants | ||
year: 2014 | ||
month: jan | ||
journal: "Journal of Ethnobiology and Ethnomedicine" | ||
volume: 10 | ||
number: 15 | ||
pages: 8 | ||
publisher: "BioMed Central" | ||
openalexid: W2130868387 | ||
--- | ||
|
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> Ethnobotanical surveys were conducted in six provinces of China to investigate and document Bodhi bead plants. | ||
> Forty-seven species in 19 families and 39 genera represented 52 types of Bodhi beads that were collected. | ||
> The most popular Bodhi bead plants have a long history and religious significance. | ||
> Most Bodhi bead plants can be used as medicine or food, and their seeds or fruits are the main elements in these uses. |
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--- | ||
title: "SN 48.3 Dutiyasotāpanna Sutta: A Stream-Enterer (2nd)" | ||
translator: geoff | ||
slug: "sn.048.003" | ||
external_url: "https://www.dhammatalks.org/suttas/SN/SN48_3.html" | ||
hidden_links: | ||
- "https://drive.google.com/file/d/153fa0EYj2uVRNhfCL9Fkjf8liT5EYmrj/view?usp=drivesdk" | ||
course: stages | ||
tags: | ||
- samadhi | ||
- sn | ||
# nibbana tag covered by *The Island* | ||
year: 2017 # or earlier | ||
pages: 1 | ||
parallels: | ||
- sa644 | ||
--- | ||
|
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One who understands the origin, the passing, the gratification, the danger, and the escape regarding the five faculties is a stream-enterer. |
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--- | ||
title: "SN 51.15 Uṇṇābhabrāhmaṇa Sutta: The Brahmin Uṇṇābha" | ||
translator: sujato | ||
slug: "sn.051.015" | ||
external_url: "https://suttacentral.net/sn51.15/en/sujato" | ||
drive_links: | ||
- "https://drive.google.com/file/d/1RSEzTNtjF1aP6wwpSG9Q12DphBDap5ll/view?usp=drivesdk" | ||
course: thought | ||
tags: | ||
- desire | ||
- function | ||
- sn | ||
# nibbana tag covered by *The Island* | ||
year: 2018 | ||
pages: 2 | ||
parallels: | ||
- sa561 | ||
--- | ||
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> They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away. | ||
The Venerable Ānanda explains to the Brahmin Uṇṇābha how the right kind of desire leads to the end of desire. |
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--- | ||
title: "SN 51.20 Iddhipāda-Vibhaṅga Sutta: Analysis of the Bases of Power" | ||
translator: geoff | ||
slug: "sn.051.020" | ||
source_url: "https://accesstoinsight.org/tipitaka/sn/sn51/sn51.020.than.html" | ||
external_url: "https://www.dhammatalks.org/suttas/SN/SN51_20.html" | ||
hidden_links: | ||
- "https://drive.google.com/file/d/1MlvDcMq4vTHvyTdqW8BjmiMa8p2ahcLe/view?usp=drivesdk" | ||
course: iddhi | ||
tags: | ||
- sati | ||
- sn | ||
# nibbana tag covered by *The Island* | ||
year: 1997 | ||
pages: 4 | ||
--- | ||
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> [He dwells] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind. | ||
The Buddha teaches the bases for psychic power and analyzes them in detail. |
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--- | ||
title: "SN 52.9 Ambapālivana Sutta: In Ambapālī’s Mango Grove" | ||
translator: geoff | ||
slug: "sn.052.009" | ||
external_url: "https://www.dhammatalks.org/suttas/SN/SN52_9.html" | ||
drive_links: | ||
- "https://drive.google.com/file/d/1w1cp_y86DU4M4W6iIm2V8pQawwSg9EaU/view?usp=drivesdk" | ||
course: sati | ||
tags: | ||
- arahant | ||
- sn | ||
# nibbana tag covered by *The Island* | ||
year: 2017 # or earlier | ||
pages: 1 | ||
--- | ||
|
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> [He] who is released through right gnosis often dwells with a mind well-established in these four establishings of mindfulness. | ||
Sāriputta asks why Anuruddha looks so bright, and he replies that it is due to developing the four kinds of mindfulness meditation, explaining that (and demonstrating why) even Arahants continue to practice the Four Satipaṭṭhāna. |
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