There's a part of me that sees photography as a way of separating oneself from the world.
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The military academy deemed it was unable to carry out social distancing, a term used to refer to separating oneself from others in order to prevent the spread of the disease, for over 4,000 cadets.
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This is a subplot meant to teach us the value of space, of separating oneself from trauma before returning to embrace its legacy, but like the rest of the film's redundant plot, it's robbed of the necessary care.
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The meeting in the amphibious assault ship's wardroom consisted of a briefing on the situation and the importance of exercising "social distancing," a term used to refer to separating oneself from others in order to prevent the spread of the disease that can be spread through coughing, an unnamed sailor said to ProPublica.
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"Pope: Fear of the Lord an alarm reminding us of what's right", Catholic News Agency, June 11, 2014. A person with wonder and awe knows that God is the perfection of all one’s desires. This gift is described by Aquinas as a fear of separating oneself from God. He describes the gift as a "filial fear," like a child's fear of offending his father, rather than a "servile fear," that is, a fear of punishment.
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Schopenhauer's doctrine—which Nietzsche also referred to as Western Buddhism—advocates separating oneself from will and desires in order to reduce suffering. Nietzsche characterized this ascetic attitude as a "will to nothingness". Life turns away from itself as there is nothing of value to be found in the world. This moving away of all value in the world is characteristic of the nihilist, although ,in this, the nihilist appears to be inconsistent; this "will to nothingness" is still a (disavowed) form of willing.
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Schopenhauer's doctrine, which Nietzsche also refers to as Western Buddhism, advocates separating oneself from will and desires in order to reduce suffering. Nietzsche characterises this ascetic attitude as a "will to nothingness", whereby life turns away from itself, as there is nothing of value to be found in the world. This mowing away of all value in the world is characteristic of the nihilist, although in this, the nihilist appears inconsistent: this "will to nothingness" is still a form of valuation or willing.F. Nietzsche, On the Genealogy of Morals, III:7.
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Lois C. Dubin, The Rise and Fall of the Italian Jewish Model in Germany: From Haskalah to Reform, in: John M. Efron ed., Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi, UPNE, 1998. pp. 275-277. Beer's correspondents replied around December 1816. On several matters, all were unanimous: communities often had several synagogues, each with its own rite, thus lending him support against accusations of sectarianism (lo titgodedu, the ban on separating oneself from communal norms and institutions); sermons were delivered in the vernacular; the congregation repeated the prayer silently while only the cantor raised his voice, and musical instruments were quite often used.
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Social interactions in everyday life favour personal, face-to-face encounters as the best scenarios where human beings can actually connect with each other through interactions. Humans perceive the other in these interactions as more real than they would themselves; we can place a person in everyday life by seeing them, yet we need to contemplate our own placement in the world, as it is not so concrete. Berger believes that although you know yourself on a much deeper scale than you would the other person, they are more real to you because they are constantly making "What he is" available to you. It is difficult to recognize "What I am" without separating oneself from the conversation and reflecting on it.
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Raud's first study compared uji with Nishida Kitarō's interpretation of basho (場所, "place, location") as "the locus of tension, where the contradictory self-identities are acted out and complementary opposites negate each other", and is thus "the 'place' where impermanence happens" (2004: 46). Both these Japanese philosophers believed that in order to attain self-realization one must transcend the "ordinary" reality not by rising above it, and thereby separating oneself from it, but by "becoming" it, realizing oneself in it and the totality of the world, including "being-time". His second study reinterprets Dōgen's concept of time as primarily referring to momentary rather than durational existence, and translates uji as "existential moment" in opposition to the usual understanding of time as measurable and divisible (2012:153). According to Raud, this interpretation enables "more lucid readings" of many key passages in the Shōbōgenzō, such as translating the term kyōraku (経歴, "passage", etc.) as "shifting" (2012: 167).
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