some sources about Barry Marshall (the doctor in question, who was a resident in internal medicine when he did this). he credits Dr. J. Robin Warren with the initial discovery of heliobacter pylori, and he and Warren won a joint Nobel Prize for this in 2005.

““God does not work through the is.” God works through what Lao Tzu calls the weak, the empty; this is the same God.”

The biggest bullshit with Adultism is basically that the people will defend it with: "Well, if we did not force X on kids, kids would not do it, because they hate X."

The wounded body is sacred in some deep level of its existence; it is a body specialized and formed by experience; in its new way of being present to the world, the wounded body gains something not possessed before. The wound is a gift; it may be a witness to a god or a goddess working in the wound.

There's an excerpt you posted a while back about image transfer during lesbian sex-- I've finally met a partner who I feel the possibility of an incredible connection with-- he's delightful and smart and tough and knows when to not take me seriously-- a few weeks ago during sex I had a song intensely stuck in my head-- this buzzy saxophone chord progression-- I had never brought up that song before, nor did I know that he knew it-- we were talking yesterday and that song came up and he told me it was looping under his thoughts that same night!

After 1989, the idea of breaking with the context of capitalism as it is was all but erased from the conceptual map. With the conclusive defeat of actually existing socialism, an “overwhelming heaviness” paralyzed the imagination, according to Enzo Traverso; the present order took on the guise of an immutable nature that is as hard to shake off as it would be to abolish the law of gravity—and “once capitalism is naturalized, to think of a different future becomes impossible.” Neoliberalism, according to Perry Anderson, “rules undivided across the globe: the most successful ideology in history.” This conjuncture is the indispensable setting for geoengineering. Indeed, it is hard to conceive of any other historical soil from which such a far-out prioritization could grow. Morton, for one, is aware of this: he knows of Fredric Jameson’s dictum “it has become easier to imagine the end of the world than the end of capitalism,” and he elects to embrace that condition. Subjectively and objectively, geoengineering is an extreme expression of a—perhaps the—paradox of capitalist modernity. The structures set up by people are perceived as immune to tinkering, but there is hardly any limit to how natural systems can be manipulated. The natural becomes plastic and contingent; the social becomes set in stone.