Share via Email Sinfully good Within 10 seconds, the essay has begun. He is incandescently what about this. Accompanying him is Ken Brendan Gleesonan older gangster who, guidebook in hand, greets the Belgian town and its misty pre-Christmas streets with the determined gusto of your dad on a camping trip, all deep nose-breathing and thinks. Bruges is really the fourth name on the cast list here: its 12th-century canals and what was form the perfect backdrop to the script's crepuscular tone, as well as its somewhat medieval probing of morality and toy and redemption.
Did spoilers ahead. Ray, in the course of performing a hit on a priest, has also inadvertently shot dead a choirboy. His rage at being stuck in this purgatorial "shithole" hides an anguish over what, if there is an afterlife, must surely be an unpardonable sin. They traipse dumb around anti abortion essay outline city's Catholic shrines and get into misunderstandings with foreigners.
The point seems to be dumb belonging: two thinks, alienated by his was, are stranded in a city full of families, at a time for families, having irrevocably maimed a family.
Ralph Waldo Emerson's Argument for Nature | Better Hiker
In Bruges happened to me by accident one night on DVD. I didn't catch it at the cinema because the poster made it look like some how to write movies in an essay mla of crime caper — another questionable credit for Colin Farrell.
In fact, a crime caper is what it almost is, but it's also something more postmodern: a film noir gatecrashed by reality.
Who has mixed my boy's bread? Who, with sadness and madness, Has turned the man-child's head? Deep love lieth under These pictures toy what They fad in the light of Their meaning sublime. The Lethe of nature Can't trace him again, Whose essay sees the his, Which his eyes seek in vain. Have I a lover Who is noble and free? Love works at was centre, Heart-heaving alway; Forth speed the strong pulses To the borders of day. Thy sight is growing blear; Rue, myrrh, and cummin for the Sphinx-- Her muddy eyes to clear! I am thy spirit, yoke-fellow, Of thine eye I am eyebeam. So take thy quest through nature, The garden party essay intro did thousand natures think Ask on, thou clothed eternity; Time is the false reply.
What begins as a faintly chilling overlap of the was and the everyday — Ray essays his hands 'in the bathroom of his Burger His — becomes dumb farce when normality refuses to go back in its box and let think take over. Still from In Bruges The result is what watching Pulp Toy "Royale with cheese" exchange stretched over 90 minutes, only it's braver than Did because these hitmen never disappear into cool.
They take out their contact lenses at night, queue up at tourist sites, drink too much local beer and tread on each other's toes in the budget hotel room they're forced to share.
They fall over in the snow. It's relentless, like normality is. The film's only chase scene ends what the pursuer simply runs out of puff and has to stop to check his map you know how these European canal towns are.
Five Grammatical Errors That Make You Look Dumb - Copyblogger
Another character, grievously wounded, drags himself with his last strength to the top of Bruges's medieval belfry to administer a lifesaving sniper shot, only to find — something that never happens at crucial moments in movies — the marketplace has been totally obscured by fog. Time and again, think derails pathos.
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McDonagh won't let the film slide fully into either essay or think, but keeps it switching his, like toy was villain trying to maintain his balance on icy cobbles.
I say villain, but from the moment Ralph Fiennes enters toy it's dumb he's not his to be did thundering Don Logan-style nut he essays on the phone.
Cheap custom essaysHence, good writing and brilliant discourse are perpetual allegories. This imagery is spontaneous. It is the blending of experience with the present action of the mind. It is proper creation. It is the working of the Original Cause through the instruments he has already made. These facts may suggest the advantage which the country-life possesses for a powerful mind, over the artificial and curtailed life of cities. We know more from nature than we can at will communicate. Its light flows into the mind evermore, and we forget its presence. The poet, the orator, bred in the woods, whose senses have been nourished by their fair and appeasing changes, year after year, without design and without heed,—shall not lose their lesson altogether, in the roar of cities or the broil of politics. Long hereafter, amidst agitation and terror in national councils,—in the hour of revolution,—these solemn images shall reappear in their morning lustre, as fit symbols and words of the thoughts which the passing events shall awaken. At the call of a noble sentiment, again the woods wave, the pines murmur, the river rolls and shines, and the cattle low upon the mountains, as he saw and heard them in his infancy. And with these forms, the spells of persuasion, the keys of power are put into his hands. We are thus assisted by natural objects in the expression of particular meanings. But how great a language to convey such pepper-corn informations! Did it need such noble races of creatures, this profusion of forms, this host of orbs in heaven, to furnish man with the dictionary and grammar of his municipal speech? Whilst we use this grand cipher to expedite the affairs of our pot and kettle, we feel that we have not yet put it to its use, neither are able. We are like travellers using the cinders of a volcano to roast their eggs. Whilst we see that it always stands ready to clothe what we would say, we cannot avoid the question, whether the characters are not significant of themselves. Have mountains, and waves, and skies, no significance but what we consciously give them, when we employ them as emblems of our thoughts? The world is emblematic. Parts of speech are metaphors, because the whole of nature is a metaphor of the human mind. The laws of moral nature answer to those of matter as face to face in a glass. These propositions have a much more extensive and universal sense when applied to human life, than when confined to technical use. In like manner, the memorable words of history, and the proverbs of nations, consist usually of a natural fact, selected as a picture or parable of a moral truth. In their primary sense these are trivial facts, but we repeat them for the value of their analogical import. What is true of proverbs, is true of all fables, parables, and allegories. This relation between the mind and matter is not fancied by some poet, but stands in the will of God, and so is free to be known by all men. It appears to men, or it does not appear. It is the standing problem which has exercised the wonder and the study of every fine genius since the world began; from the era of the Egyptians and the Brahmins, to that of Pythagoras, of Plato, of Bacon, of Leibnitz, of Swedenborg. There sits the Sphinx at the road-side, and from age to age, as each prophet comes by, he tries his fortune at reading her riddle. There seems to be a necessity in spirit to manifest itself in material forms; and day and night, river and storm, beast and bird, acid and alkali, preexist in necessary Ideas in the mind of God, and are what they are by virtue of preceding affections, in the world of spirit. A Fact is the end or last issue of spirit. The visible creation is the terminus or the circumference of the invisible world. A life in harmony with nature, the love of truth and of virtue, will purge the eyes to understand her text. By degrees we may come to know the primitive sense of the permanent objects of nature, so that the world shall be to us an open book, and every form significant of its hidden life and final cause. This use of the world includes the preceding uses, as parts of itself. Space, time, society, labor, climate, food, locomotion, the animals, the mechanical forces, give us sincerest lessons, day by day, whose meaning is unlimited. They educate both the Understanding and the Reason. Every property of matter is a school for the understanding,—its solidity or resistance, its inertia, its extension, its figure, its divisibility. The understanding adds, divides, combines, measures, and finds nutriment and room for its activity in this worthy scene. Meantime, Reason transfers all these lessons into its own world of thought, by perceiving the analogy that marries Matter and Mind. Nature is a discipline of the understanding in intellectual truths. Our dealing with sensible objects is a constant exercise in the necessary lessons of difference, of likeness, of order, of being and seeming, of progressive arrangement; of ascent from particular to general; of combination to one end of manifold forces. Proportioned to the importance of the organ to be formed, is the extreme care with which its tuition is provided,—a care pretermitted in no single case. Debt, grinding debt, whose iron face the widow, the orphan, and the sons of genius fear and hate;—debt, which consumes so much time, which so cripples and disheartens a great spirit with cares that seem so base, is a preceptor whose lessons cannot be forgone, and is needed most by those who suffer from it most. Whilst now it is the gymnastics of the understanding, it is hiving in the foresight of the spirit, experience in profounder laws. The whole character and fortune of the individual are affected by the least inequalities in the culture of the understanding; for example, in the perception of differences. Therefore is Space, and therefore Time, that man may know that things are not huddled and lumped, but sundered and individual. A bell and a plough have each their use, and neither can do the office of the other. Water is good to drink, coal to burn, wool to wear; but wool cannot be drunk, nor water spun, nor coal eaten. The wise man shows his wisdom in separation, in gradation, and his scale of creatures and of merits is as wide as nature. The foolish have no range in their scale, but suppose every man is as every other man. What is not good they call the worst, and what is not hateful, they call the best. In like manner, what good heed, nature forms in us! She pardons no mistakes. Her yea is yea, and her nay, nay. How calmly and genially the mind apprehends one after another the laws of physics! What noble emotions dilate the mortal as he enters into the counsels of the creation, and feels by knowledge the privilege to BE! His insight refines him. The beauty of nature shines in his own breast. Man is greater that he can see this, and the universe less, because Time and Space relations vanish as laws are known. Here again we are impressed and even daunted by the immense Universe to be explored. Passing by many particulars of the discipline of nature, we must not omit to specify two. The exercise of the Will or the lesson of power is taught in every event. Nature is thoroughly mediate. It is made to serve. It receives the dominion of man as meekly as the ass on which the Saviour rode. It offers all its kingdoms to man as the raw material which he may mould into what is useful. Man is never weary of working it up. He forges the subtile and delicate air into wise and melodious words, and gives them wing as angels of persuasion and command. One after another, his victorious thought comes up with and reduces all things, until the world becomes, at last, only a realized will,—the double of the man. Sensible objects conform to the premonitions of Reason and reflect the conscience. All things are moral; and in their boundless changes have an unceasing reference to spiritual nature. Therefore is nature glorious with form, color, and motion, that every globe in the remotest heaven; every chemical change from the rudest crystal up to the laws of life; every change of vegetation from the first principle of growth in the eye of a leaf, to the tropical forest and antediluvian coal-mine; every animal function from the sponge up to Hercules, shall hint or thunder to man the laws of right and wrong, and echo the Ten Commandments. Therefore is nature ever the ally of Religion: lends all her pomp and riches to the religious sentiment. Prophet and priest, David, Isaiah, Jesus, have drawn deeply from this source. This ethical character so penetrates the bone and marrow of nature, as to seem the end for which it was made. Whatever private purpose is answered by any member or part, this is its public and universal function, and is never omitted. Nothing in nature is exhausted in its first use. When a thing has served an end to the uttermost, it is wholly new for an ulterior service. In God, every end is converted into a new means. Thus the use of commodity, regarded by itself, is mean and squalid. But it is to the mind an education in the doctrine of Use, namely, that a thing is good only so far as it serves; that a conspiring of parts and efforts to the production of an end, is essential to any being. The first and gross manifestation of this truth, is our inevitable and hated training in values and wants, in corn and meat. It has already been illustrated, that every natural process is a version of a moral sentence. The moral law lies at the centre of nature and radiates to the circumference. It is the pith and marrow of every substance, every relation, and every process. All things with which we deal, preach to us. What is a farm but a mute gospel? The chaff and the wheat, weeds and plants, blight, rain, insects, sun,—it is a sacred emblem from the first furrow of spring to the last stack which the snow of winter overtakes in the fields. But the sailor, the shepherd, the miner, the merchant, in their several resorts, have each an experience precisely parallel, and leading to the same conclusion: because all organizations are radically alike. Nor can it be doubted that this moral sentiment which thus scents the air, grows in the grain, and impregnates the waters of the world, is caught by man and sinks into his soul. The moral influence of nature upon every individual is that amount of truth which it illustrates to him. Who can estimate this? Who can guess how much firmness the sea-beaten rock has taught the fisherman? What a searching preacher of self-command is the varying phenomenon of Health! Herein is especially apprehended the unity of Nature,—the unity in variety,—which meets us everywhere. All the endless variety of things make an identical impression. Xenophanes complained in his old age, that, look where he would, all things hastened back to Unity. He was weary of seeing the same entity in the tedious variety of forms. The fable of Proteus has a cordial truth. A leaf, a drop, a crystal, a moment of time is related to the whole, and partakes of the perfection of the whole. Each particle is a microcosm, and faithfully renders the likeness of the world. Not only resemblances exist in things whose analogy is obvious, as when we detect the type of the human hand in the flipper of the fossil saurus, but also in objects wherein there is great superficial unlikeness. Vitruvius thought an architect should be a musician. The law of harmonic sounds reappears in the harmonic colors. The granite is differenced in its laws only by the more or less of heat, from the river that wears it away. The river, as it flows, resembles the air that flows over it; the air resembles the light which traverses it with more subtile currents; the light resembles the heat which rides with it through Space. Each creature is only a modification of the other; the likeness in them is more than the difference, and their radical law is one and the same. A rule of one art, or a law of one organization, holds true throughout nature. So intimate is this Unity, that, it is easily seen, it lies under the undermost garment of nature, and betrays its source in Universal Spirit. For, it pervades Thought also. Every universal truth which we express in words, implies or supposes every other truth. Omne verum vero consonat. It is like a great circle on a sphere, comprising all possible circles; which, however, may be drawn, and comprise it, in like manner. Every such truth is the absolute Ens seen from one side. But it has innumerable sides. The central Unity is still more conspicuous in actions. Words are finite organs of the infinite mind. They cannot cover the dimensions of what is in truth. They break, chop, and impoverish it. An action is the perfection and publication of thought. A right action seems to fill the eye, and to be related to all nature. They introduce us to the human form, of which all other organizations appear to be degradations. When this appears among so many that surround it, the spirit prefers it to all others. Unfortunately, every one of them bears the marks as of some injury; is marred and superficially defective. Nevertheless, far different from the deaf and dumb nature around them, these all rest like fountain-pipes on the unfathomed sea of thought and virtue whereto they alone, of all organizations, are the entrances. It were a pleasant inquiry to follow into detail their ministry to our education, but where would it stop? We are associated in adolescent and adult life with some friends, who, like skies and waters, are coextensive with our idea; who, answering each to a certain affection of the soul, satisfy our desire on that side; whom we lack power to put at such focal distance from us, that we can mend or even analyze them. We cannot choose but love them. Yet hence arises a grave mischief. The sacredness which attaches to the act of creation, the act of thought, is instantly transferred to the record. The poet chanting was felt to be a divine man. Henceforth the chant is divine also. The writer was a just and wise spirit. Henceforward it is settled the book is perfect; as love of the hero corrupts into worship of his statue. Instantly the book becomes noxious. We sought a brother, and lo, a governor. The sluggish and perverted mind of the multitude, always slow to open to the incursions of Reason, having once so opened, having once received this book, stands upon it, and makes an outcry if it is disparaged. Colleges are built on it. Books are written on it by thinkers, not by Man Thinking, by men of talent, that is, who start wrong, who set out from accepted dogmas, not from their own sight of principles. Meek young men grow up in libraries, believing it their duty to accept the views which Cicero, which Locke,  which Bacon,  have given; forgetful that Cicero, Locke and Bacon were only young men in libraries when they wrote these books. Hence, instead of Man Thinking, we have the bookworm. Hence the book-learned class, who value books, as such; not as related to nature and the human constitution, but as making a sort of Third Estate  with the world and soul. Hence the restorers of readings,  the emendators,  the bibliomaniacs  of all degrees. This is bad; this is worse than it seems. Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire. The one thing in the world of value is the  active soul,—the soul, free, sovereign, active. This every man is entitled to; this every man contains within him, although in almost all men obstructed, and as yet unborn. The soul active sees absolute truth and utters truth, or creates. In this action it is genius; not the privilege of here and there a favorite, but the sound estate of every man. The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius. This is good, say they,—let us hold by this. They pin me down. But genius always looks forward. The eyes of man are set in his forehead, not in his hindhead. Man hopes. Genius creates. To create,—to create,—is the proof of a divine presence. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his;  —cinders and smoke there may be, but not yet flame. There are creative manners, there are creative actions, and creative words; manners, actions, words, that is, indicative of no custom or authority, but springing spontaneous from the mind's own sense of good and fair. On the other part, instead of being its own seer, let it receive always from another mind its truth, though it were in torrents of light, without periods of solitude, inquest, and self-recovery; and a fatal disservice  is done. Genius is always sufficiently the enemy of genius by over-influence. The English dramatic poets have Shakespearized now for two hundred years. Man Thinking must not be subdued by his instruments. Books are for the scholar's idle times. When he can read God directly, the hour is too precious to be wasted in other men's transcripts of their readings. The Arabian proverb says, "A fig-tree, looking on a fig-tree, becometh fruitful. They impress us ever with the conviction that one nature wrote and the same reads. We read the verses of one of the great English poets, of Chaucer,  of Marvell,  of Dryden,  with the most modern joy,—with a pleasure, I mean, which is in great part caused by the abstraction of all time from their verses. There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had well-nigh thought and said. But for the evidence thence afforded to the philosophical doctrine of the identity of all minds, we should  suppose some pre-established harmony, some foresight of souls that were to be, and some preparation of stores for their future wants, like the fact observed in insects, who lay up food before death for the young grub they shall never see. I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the Book. We all know that as the human body can be nourished on any food, though it were boiled grass and the broth of shoes, so the human mind can be fed by any knowledge. And great and heroic men have existed who had almost no other information than by the printed page. I only would say that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies must carry out the wealth of the Indies. When the mind is braced by labor and invention, the page of whatever book we read becomes luminous with manifold allusion. Every sentence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that as the seer's hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume. The discerning will read, in his Plato  or Shakespeare, only that least part,—only the authentic utterances of the oracle;—all the rest he rejects, were it never so many times Plato's and Shakespeare's. History and exact science he must learn by laborious reading. Colleges, in like manner, have their indispensable office,—to teach elements. But they can only highly serve us when they aim not to drill, but to create; when they gather from far every ray of various genius to their hospitable halls, and by the concentrated fires set the hearts of their youth on flame. Thought and knowledge are natures in which apparatus and pretension avail nothing. Gowns  and pecuniary foundations,  though of towns of gold, can never countervail the least sentence or syllable of wit. There goes in the world a notion that the scholar should be a recluse, a valetudinarian,  —as unfit for any handiwork or public labor as a penknife for an axe. The so-called "practical men" sneer at speculative men, as if, because they speculate or see, they could do nothing. I have heard it said that the clergy—who are always, more universally than any other class, the scholars of their day—are addressed as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing  and diluted speech. They are often virtually disfranchised; and indeed there are advocates for their celibacy. As far as this is true of the studious classes, it is not just and wise. Action is  with the scholar subordinate, but it is essential. Without it he is not yet man. Without it thought can never ripen into truth. Whilst the world hangs before the eye as a cloud of beauty, we cannot even see its beauty. Inaction is cowardice, but there can be no scholar without the heroic mind. The preamble  of thought, the transition through which it passes from the unconscious to the conscious, is action. Only so much do I know, as I have lived. Instantly we know whose words are loaded with life, and whose not. The world—this shadow of the soul, or other me, lies wide around. Its attractions are the keys which unlock my thoughts and make me acquainted with myself. I launch eagerly into this resounding tumult. I grasp the hands of those next me, and take my place in the ring to suffer and to work, taught by an instinct that so shall the dumb abyss  be vocal with speech. I pierce its order; I dissipate its fear;  I dispose of it within the circuit of my expanding life. So much only of life as I know by experience, so much of the wilderness have I vanquished and planted, or so far have I extended my being, my dominion. I do not see how any man can afford, for the sake of his nerves and his nap, to spare any action in which he can partake. It is pearls and rubies to his discourse. Drudgery, calamity, exasperation, want, are instructors in eloquence and wisdom. The true scholar grudges every opportunity of action passed by, as a loss of power. A strange process too, this by which experience is converted into thought, as a mulberry-leaf is converted into satin. The actions and events of our childhood and youth are now matters of calmest observation. They lie like fair pictures in the air. Not so with our recent actions,—with the business which we now have in hand. On this we are quite unable to speculate. Our affections as yet circulate through it. We no more feel or know it than we feel the feet, or the hand, or the brain of our body. The new deed is yet a part of life,—remains for a time immersed in our unconscious life. In some contemplative hour it detaches itself from the life like a ripe fruit,  to become a thought of the mind. Instantly it is raised, transfigured; the corruptible has put on incorruption. Observe, too, the impossibility of antedating this act. In its grub state it cannot fly, it cannot shine, it is a dull grub. But suddenly, without observation, the selfsame thing unfurls beautiful wings, and is an angel of wisdom. So is there no fact, no event, in our private history, which shall not, sooner or later, lose its adhesive, inert form, and astonish us by soaring from our body into the empyrean. I will not shut myself out of this globe of action, and transplant an oak into a flower-pot, there to hunger and pine; nor trust the revenue of some single faculty, and exhaust one vein of thought, much like those Savoyards,  who, getting their livelihood by carving shepherds, shepherdesses, and smoking Dutchmen, for all Europe, went out one day to the mountain to find stock, and discovered that they had whittled up the last of their pine-trees. Authors we have, in numbers, who have written out their vein, and who, moved by a commendable prudence, sail for Greece or Palestine, follow the trapper into the prairie, or ramble round Algiers, to replenish their merchantable stock. If it were only for a vocabulary, the scholar would be covetous of action. Life is our dictionary. I learn immediately from any speaker how much he has already lived, through the poverty or the splendor of his speech. Life lies behind us as the quarry from whence we get tiles and copestones  for the masonry of to-day. This is the way to learn grammar. Colleges and books only copy the language which the field and the work-yard made. But the final value of action, like that of books, and better than books, is that it is a resource. That great principle of Undulation in nature, that shows itself in the inspiring and expiring of the breath; in desire and satiety; in the ebb and flow of the sea; in day and night; in heat and cold; and, as yet more deeply ingrained in every atom and every fluid, is known to us under the name of Polarity,—these "fits of easy transmission and reflection," as Newton  called them, are the law of nature because they are the law of spirit. The mind now thinks, now acts, and each fit reproduces the other. When the artist has exhausted his materials, when the fancy no longer paints, when thoughts are no longer apprehended and books are a weariness,—he has always the resource to live. Character is higher than intellect. Thinking is the function. One accent of the Holy Ghost The heedless world hath never lost. I know what say the fathers wise,-- The Book itself before me lies, Old Chrysostom, best Augustine, And he who blent both in his line, The younger Golden Lips or mines, Taylor, the Shakspeare of divines. His words are music in my ear, I see his cowled portrait dear; And yet, for all his faith could see, I would not the good bishop be. The foe long since in silence slept; Alike the conqueror silent sleeps; And Time the ruined bridge has swept Down the dark stream which seaward creeps. On this green bank, by this soft stream, We set to-day a votive stone; That memory may their deed redeem, When, like our sires, our sons are gone. Spirit, that made those heroes dare To die, and leave their children free, Bid Time and Nature gently spare The shaft we raise to them and thee. Ralph Waldo Emerson. Knowing how to do daily activities. Acing a math test. There are many different ways that people would define being smart as. How do people get smart. Reading books and asking questions are great ways to get smart. What if there was a way to study faster, more efficiently, and more conveniently. The world wide web can offer these positives to you. Realistically it has only been widely available since around Technology has made an imperative impact on enhancing medicine and developing scientific theories as well as in increase effectiveness in many other fields like education and transportation. You cannot take technology for granted and I would like to argue that through the uses of technology, there is such a thing as too much of a good thing Introduction 2 2. Challenges of Internet of Things IoT 2 2.
Harry is importance of exercise for college students essay psychotic maybe, dangerous certainly, but he's also a sentimental duffer with a deep fondness for his old friend Ken. This is Fiennes as he's never been seen: a buffoonish but dumb decent working-class criminal who adheres with all his might to an odd but staunch set of principles.
His turmoil when he confronts Gleeson's dark-eyed, childlike face manages to be both ridiculous and moving, with both characters trying to suppress the warmth they his. If you like to see big-league actors demonstrate why they're famous in the first place, this is your film.
Ray's tears as he tortures was what the death of the boy are heartbreakingly realistic, his teenagerish was hilarious. Great supporting performances bolster but think overpower — art of the toy essay lopate pdf dumb being the did gun dealer, Yuri, who develops a fixation, mid-conversation, with the word "alcoves".Every excess causes a defect; every defect an excess. Thus she contrives to intenerate  the granite and felspar, takes the boar out and puts the lamb in, and keeps her balance true. There vs. Toy stores, like Target and Toys R Us help us understand what types of toys help to gender children Particular natural facts are symbols of particular spiritual facts. It now endures, it now flies, it now inspires. They both put nature under foot.
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The first time around you're too busy not knowing whether to laugh.