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I rest my head on his shoulder, feeling his heart beating against me. I wish I could gather time around us, slowing the minutes, making them last a lifetime.__ was born on the island kingdom of Ghedda,_ I whisper. This is a story I never told even to you, Habiba. I tell it now only because I cannot bear to leave him without the truth, knowing only half of me. I raise my head and meet his eyes. __hat was more than four thousand years ago. I was the eldest daughter of a wise and generous king.__laddin stares at me, his eyes soft and curious, encouraging me to go on.__hen I was seventeen, I became queen of Ghedda. In those days, the jinn were greater in number, and the Shaitan held greater sway over the realms of men. He demanded we offer him twenty maidens and twenty warriors in sacrifice, in return for fair seas and lucrative trade. I was young and proud and desired, above all else, to be a fair ruler. I would not bow to his wishes, so he shook our island until it began to fall into the sea.__ shudder, and Aladdin draws me closer.__ climbed to the alomb at the top of the Mountain of Tongues, and there offered myself to the Shaitan, if he would only save my city from the sea._ My voice falls to a whisper, little more than a ripple on the water. __o he took me and made me jinn and put me in the lamp. And then he caused the Mountain of Tongues to erupt, and Ghedda was lost to fire. For he had sworn only to save my people from the sea, not from flame.

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Jessica Khoury

The Forbidden Wish

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Certain American uses of deconstruction, Derrida has observed, work to ensure __n institutional closure_ which serves the dominant political and economic interests of American society. Derrida is clearly out to do more than develop new techniques of reading: deconstruction is for him an ultimately political practice, an attempt to dismantle the logic by which a particular system of thought, and behind that a whole system of political structures and social institutions, maintains its force. He is not seeking, absurdly, to deny the existence of relatively determinate truths, meanings, identities, intentions, historical continuities; he is seeking rather to see such things as the effects of a wider and deeper history of language, of the unconscious, of social institutions and practices.

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Terry Eagleton

Literary Theory: An Introduction

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It's perfectly clear to me that religion is a myth. It's something we have invented to explain the inexplicable. My religion and the spiritual side of my life come from a sense of connection to the humankind and nature on this planet and in the universe. I am in overwhelming awe of it all: It is so fantastic, so complex, so beyond comprehension. What does it all mean -- if it has any meaning at all? But how can it all exist if it doesn't have some kind of meaning? I think anyone who suggests that they have the answer is motivated by the need to invent answers, because we have no such answers.

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It has been the practice of all Christian commentators on the Bible, and of all Christian priests and preachers, to impose the Bible on the world as a mass of truth, and as the word of God; they have disputed and wrangled, and have anathematized each other about the supposable meaning of particular parts and passages therein; one has said and insisted that such a passage meant such a thing, another that it meant directly the contrary, and a third, that it meant neither one nor the other, but something different from both; and this they have called understanding the Bible.It has happened, that all the answers that I have seen to the former part of 'The Age of Reason' have been written by priests: and these pious men, like their predecessors, contend and wrangle, and understand the Bible; each understands it differently, but each understands it best; and they have agreed in nothing but in telling their readers that Thomas Paine understands it not.