Its being is borrowed – unlike the necessary existent, which is self-subsisting and impossible not to be. As for the impossible, it necessarily does not exist, and the affirmation of its being would involve a contradiction. Nader El-Bizri, 'Avicenna and Essentialism, Review of Metaphysics, Vol. 54 (2001), pp. 753–778.
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The Beauty of the three- > great-cities, penetrating without and within, is resplendent, nondual, self- > subsisting. What is, is pure Being; what shines, is pure Consciousness; what > is dear, is Bliss. So here is the Maha-Tripura-sundari who assumes all > forms. You and I and all the world and all divinities and all besides are > the Maha-Tripura-sundari.
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In the closing decade of Freud's life, it has been suggested, his view of the death drive changed somewhat, with "the stress much more upon the death instinct's manifestations outwards".Albert Dickson, "Editor's Introduction", Civilization, p. 249. Given "the ubiquity of non-erotic aggressivity and destructiveness", he wrote in 1930, "I adopt the standpoint, therefore, that the inclination to aggression is an original, self-subsisting instinctual disposition in man".Freud, Civilization, pp.
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Baháʼu'lláh wrote that Baháʼí authors should write in a manner as to attract souls: :"Thou hast written that one of the friends hath composed a treatise. This was mentioned in the Holy Presence, and this is what was revealed in response: Great care should be exercised that whatever is written in these days doth not cause dissension, and invite the objection of the people. Whatever the friends of the one true God say in these days is listened to by the people of the world. It hath been revealed in the Lawh-i-Hikmat: "The unbelievers have inclined their ears towards us in order to hear that which might enable them to cavil against God, the Help in Peril, the Self- Subsisting.
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In Alaska and the Yukon Territory, the harvest of salmon is important for self-subsisting communities and individuals for both people and dog sled teams. The Alaska Department of Fish and Game will allocate permits for the use of fish wheels in such personal circumstances, but under strict rules and regulations, and only in specific areas of the Chitina and Copper rivers. Given these rivers traverse between the countries of Canada and The United States, state- sanctioned rules and regulations between Alaska and the Yukon are similar. Additionally, given the precarious situation of the local salmon population and its importance to Indigenous communities, community-driven initiatives like the Yukon River Panel offer critical suggestions to government policy- makers in both countries that consider the cultural relevance of salmon, and the importance in conserving their species.
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Through the Enlightenment this concept is further reified, so that by the nineteenth century G. W. F. Hegel defines religion as Begriff, "a self- subsisting transcendent idea that unfolds itself in dynamic expression in the course of ever-changing history ... something real in itself, a great entity with which man has to reckon, a something that precedes all its historical manifestation". Smith concludes by arguing that the term religion has now acquired four distinct senses: # personal piety (e.g. as meant by the phrase "he is more religious than he was ten years ago"); # an overt system of beliefs, practices and values, related to a particular community manifesting itself as the ideal religion that the theologian tries to formulate, but which he knows transcends him (e.g. 'true Christianity'); # an overt system of beliefs, practices and values, related to a particular community manifesting itself as the empirical phenomenon, historical and sociological (e.g.
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The sign reads that fish wheels originated in Scandinavia and were brought to Alaska by a man from Ohio in the late 1800s, but there is still debate over the wheel's origins The advent of fish wheel technology in the early twentieth century also drew interest from various First Nations communities of Northwestern North America, as well as dog-sledders. Ultimately, the efficacy of the wheel proved an excellent means of subsistence for hungry sled dogs and humans alike, and began to draw communities toward fertile rivers where they started using wheels to feed themselves. This changed routine hunting grounds for many communities including some Northern Athabaskan First Nations (such as Haida and Tlingit), who began to place more emphasis on fishing than hunting. Since this time, despite being a foreign technology, the fish wheel has become a culturally embedded tool for self-subsisting communities and Indigenous peoples of the Northwestern area of North America; the latter of whom have incorporated it in some ways with their traditional ecological knowledge.
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