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Variety übersetzung

variety übersetzung

Viele übersetzte Beispielsätze mit "variety" – Deutsch-Englisch Wörterbuch und Suchmaschine für Millionen von Deutsch-Übersetzungen. Übersetzung für 'variety' im kostenlosen Englisch-Deutsch Wörterbuch von LANGENSCHEIDT – mit Beispielen, Synonymen und Aussprache. rimnam.nu | Übersetzungen für 'variety' im Englisch-Deutsch-Wörterbuch, mit echten Sprachaufnahmen, Illustrationen, Beugungsformen.

For it is not impossible that there should be found in the surrounding air combinations of this kind, materials adapted for expressing the hollowness and thinness of surfaces, and effluxes preserving the same relative position and motion which they had in the solid objects from which they come.

For resistance encountered is the equivalent of slowness, its absence the equivalent of speed. Not that, if we consider the minute times perceptible by reason alone, the moving body itself arrives at more than one place simultaneously for this too is inconceivable , although in time perceptible to sense it does arrive simultaneously, however different the point of departure from that conceived by us.

For if it changed its direction, that would be equivalent to its meeting with resistance, even if up to that point we allow nothing to impede the rate of its flight.

This is an elementary fact which in itself is well worth bearing in mind. In the next place the exceeding thinness of the images is contradicted by none of the facts under our observation.

Hence also their velocities are enormous, since they always find a void passage to fit them. Besides, their incessant effluence meets with no resistance or very little, although many atoms, not to say an unlimited number, do at once encounter resistance.

Besides this, remember that the production of the images is as quick as thought. For particles are continually streaming off from the surface of bodies, though no diminution of the bodies is observed, because other particles take their place.

And those given off for a long time retain the position and arrangement which their atoms had when they formed part of the solid bodies, although occasionally they are thrown into confusion, Sometimes such films a are formed very rapidly in the air, because they need not have any solid content; and there are other modes in which they may be formed.

For there is nothing in all this which is contradicted by sensation, if we in some sort look at the clear evidence of sense, to which we should also refer the continuity of particles in the objects external to ourselves.

We must also consider that it is by the entrance of something coming from external objects that we see their shapes and think of them.

For external things would not stamp on us their own nature of color and form through the medium of the air which is between them and use or by means of rays of light or currents of any sort going from us to them, so well as by the entrance into our eyes or minds, to whichever their size is suitable, of certain films coming from the things themselves, these films or outlines being of the same color and shape as the external things themselves.

They move with rapid motion; and this again explains why they present the appearance of the single continuous object, and retain the mutual interconnection which they had in the object, when they impinge upon the sense, such impact being due to the oscillation of the atoms in the interior of the solid object from which they come.

And whatever presentation we derive by direct contact, whether it be with the mind or with the sense-organs, be it shape that is presented or other properties, this shape as presented is the shape of the solid thing, and it is due either to a close coherence of the image as a whole or to a mere remnant of its parts.

Falsehood and error always depend upon the intrusion of opinion when a fact awaits confirmation or the absence of contradiction, which fact is afterwards frequently not confirmed or even contradicted following a certain movement in ourselves connected with, but distinct from, the mental picture presented—which is the cause of error.

For the presentations which, for example, are received in a picture or arise in dreams, or from any other form of apprehension by the mind or by the other criteria of truth, would never have resembled what we call the real and true things, had it not been for certain actual things of the kind with which we come in contact.

Error would not have occurred, if we had not experienced some other movement in ourselves, conjoined with, but distinct from, the perception of what is presented.

And from this movement, if it be not confirmed or be contradicted, falsehood results; while, if it be confirmed or not contradicted, truth results.

And to this view we must closely adhere, if we are not to repudiate the criteria founded on the clear evidence of sense, nor again to throw all these things into confusion by maintaining falsehood as if it were truth.

Again, hearing takes place when a current passes from the object, whether person or thing, which emits voice or sound or noise, or produces the sensation of hearing in any way whatever.

This current is broken up into homogeneous particles, which at the same time preserve a certain mutual connection and a distinctive unity extending to the object which emitted them, and thus, for the most part, cause the perception in that case or, if not, merely indicate the presence of the external object.

For without the transmission from the object of a certain interconnection of the parts no such sensation could arise. Therefore we must not suppose that the air itself is molded into shape by the voice emitted or something similar; for it is very far from being the case that the air is acted upon by it in this way.

The blow which is struck in us when we utter a sound causes such a displacement of the particles as serves to produce a current resembling breath, and this displacement gives rise to the sensation of hearing.

Again, we must believe that smelling, like hearing, would produce no sensation, were there not particles conveyed from the object which are of the proper sort for exciting the organ of smelling, some of one sort, some of another, some exciting it confusedly and strangely, others quietly and agreeably.

Moreover, we must hold that the atoms in fact possess none of the qualities belonging to things which come under our observation, except shape, weight, and size, and the properties necessarily conjoined with shape.

For every quality changes, but the atoms do not change, since, when the composite bodies are dissolved, there must needs be a permanent something, solid and indissoluble, left behind, which makes change possible: Hence these somethings capable of being diversely arranged must be indestructible, exempt from change, but possessed each of its own distinctive mass and configuration.

For in the case of changes of configuration within our experience the figure is supposed to be inherent when other qualities are stripped of, but the qualities are not supposed, like the shape which is left behind, to inhere in the subject of change, but to vanish altogether from the body.

Thus, then, what is left behind is sufficient to account for the differences in composite bodies, since something at least must necessarily be left remaining and be immune from annihilation.

Again, you should not suppose that the atoms have any and every size, lest you be contradicted by facts; but differences of size must be admitted; for this addition renders the facts of feeling and sensation easier of explanation.

But to attribute any and every magnitude to the atoms does not help to explain the differences of quality in things; moreover, in that case atoms large enough to be seen ought to have reached us, which is never observed to occur; nor can we conceive how its occurrence should be possible, in other words that an atom should become visible.

Besides, you must not suppose that there are parts unlimited in number, be they ever so small, in any finite body. Hence not only must we reject as impossible subdivision ad infinitum into smaller and smaller parts, lest we make all things too weak and, in our conceptions of the aggregates, be driven to pulverize the things that exist, in other words the atoms, and annihilate them; but in dealing with finite things we must also reject as impossible the progression ad infinitum by less and less increments.

For when once we have said that an infinite number of particles, however small, are contained in anything, it is not possible to conceive how it could any longer be limited or finite in size.

For clearly our infinite number of particles must have some size; and then, of whatever size they were, the aggregate they made would be infinite.

And, in the next place, since what is finite has an extremity which is distinguishable, even if it is not by itself observable, it is not possible to avoid thinking of another such extremity next to this.

Nor can we help thinking that in this way, by proceeding forward from one to the next in order, it is possible by such a progression to arrive in thought at infinity.

We must consider the minimum perceptible by sense as not corresponding to that which is capable of being traversed, that is to say is extended, nor again as utterly unlike it, but as having something in common with the things capable of being traversed, though it is without distinction of parts.

But when from the illusion created by this common property we think we shall distinguish something in the minimum, one part on one side and another part on the other side, it must be another minimum equal to the first which catches our eye.

In fact, we see these minima one after another, beginning with the first, and not as occupying the same space; nor do we see them touch one another's parts with their parts, but we see that by virtue of their own peculiar character as being unit indivisibles they afford a means of measuring magnitudes: We must recognize that this analogy also holds of the minimum in the atom; it is only in minuteness that it differs from that which is observed by sense, but it follows the same analogy.

On the analogy of things within our experience we have declared that the atom has magnitude; and this, small as it is, we have merely reproduced on a larger scale.

And further, the least and simplest things must be regarded as extremities of lengths, furnishing from themselves as units the means of measuring lengths, whether greater or less, the mental vision being employed, since direct observation is impossible.

For the community which exists between them and the unchangeable parts the minimal parts of area or surface is sufficient to justify the conclusion so far as this goes.

But it is not possible that these minima of the atom should group themselves together through the possession of motion.

Hence it is possible to assume one direction of motion, which we conceive as extending upwards ad infinitum , and another downwards, even if it should happen ten thousand times that what moves from us to the spaces above our heads reaches the feet of those above us, or that which moves downwards from us the heads of those below us.

None the less is it true that the whole of the motion in the respective cases is conceived as extending in opposite directions ad infinitum.

When they are traveling through the void and meet with no resistance, the atoms must move with equal speed. Neither will heavy atoms travel more quickly than small and light ones, so long as nothing meets them, nor will small atoms travel more quickly than large ones, provided they always find a passage suitable to their size.

Nor will their upward or their lateral motion, which is due to collisions, nor again their downward motion, due to weight, affect their velocity.

As long as either motion obtains, it must continue, quick as the speed of thought, provided there is no obstruction, whether due to external collision or to the atoms' own weight counteracting the force of the blow.

Moreover, when we come to deal with composite bodies, one of them will travel faster than another, although their atoms have equal speed.

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There was a study I particularly liked in which a group of depressed and a group of non-depressed people were asked to play a video game for an hour, and at the end of the hour, they were asked how many little monsters they thought they had killed.

The depressive group was usually accurate to within about 10 percent, and the non-depressed people guessed between 15 and 20 times as many little monsters —.

A lot of people said, when I chose to write about my depression, that it must be very difficult to be out of that closet, to have people know.

They said, "Do people talk to you differently? They talk to me differently insofar as they start telling me about their experience, or their sister's experience, or their friend's experience.

Things are different because now I know that depression is the family secret that everyone has. I went a few years ago to a conference, and on Friday of the three-day conference, one of the participants took me aside, and she said, "I suffer from depression and I'm a little embarrassed about it, but I've been taking this medication, and I just wanted to ask you what you think?

And then she said, "You know, my husband would never understand this. He's really the kind of guy to whom this wouldn't make any sense, so, you know, it's just between us.

And I said that I thought communication within the marriage might be triggering some of their problems.

But I was also struck by the burdensome nature of such mutual secrecy. Depression is so exhausting. It takes up so much of your time and energy, and silence about it, it really does make the depression worse.

And then I began thinking about all the ways people make themselves better. I'd started off as a medical conservative.

I thought there were a few kinds of therapy that worked, it was clear what they were — there was medication, there were certain psychotherapies, there was possibly electroconvulsive treatment, and that everything else was nonsense.

But then I discovered something. If you have brain cancer, and you say that standing on your head for 20 minutes every morning makes you feel better, it may make you feel better, but you still have brain cancer, and you'll still probably die from it.

But if you say that you have depression, and standing on your head for 20 minutes every day makes you feel better, then it's worked, because depression is an illness of how you feel, and if you feel better, then you are effectively not depressed anymore.

So I became much more tolerant of the vast world of alternative treatments. And I get letters, I get hundreds of letters from people writing to tell me about what's worked for them.

Someone was asking me backstage today about meditation. My favorite of the letters that I got was the one that came from a woman who wrote and said that she had tried therapy, medication, she had tried pretty much everything, and she had found a solution and hoped I would tell the world, and that was making little things from yarn.

I suggested to her that she also should look up obsessive compulsive disorder in the DSM. And yet, when I went to look at alternative treatments, I also gained perspective on other treatments.

I went through a tribal exorcism in Senegal that involved a great deal of ram's blood and that I'm not going to detail right now, but a few years afterwards I was in Rwanda, working on a different project, and I happened to describe my experience to someone, and he said, "Well, that's West Africa, and we're in East Africa, and our rituals are in some ways very different, but we do have some rituals that have something in common with what you're describing.

They didn't take people out in the sunshine where you begin to feel better. They didn't include drumming or music to get people's blood going.

They didn't involve the whole community. They didn't externalize the depression as an invasive spirit. Instead what they did was they took people one at a time into dingy little rooms and had them talk for an hour about bad things that had happened to them.

Now at the other end of alternative treatments, let me tell you about Frank Russakoff. Frank Russakoff had the worst depression perhaps that I've ever seen in a man.

He was constantly depressed. He was, when I met him, at a point at which every month, he would have electroshock treatment.

Then he would feel sort of disoriented for a week. Then he would feel okay for a week. Then he would have a week of going downhill.

And then he would have another electroshock treatment. And he said to me when I met him, "It's unbearable to go through my weeks this way.

I can't go on this way, and I've figured out how I'm going to end it if I don't get better. And he had the cingulotomy, and it was incredibly successful.

He's now a friend of mine. He has a lovely wife and two beautiful children. He wrote me a letter the Christmas after the surgery, and he said, "My father sent me two presents this year, First, a motorized CD rack from The Sharper Image that I didn't really need, but I knew he was giving it to me to celebrate the fact that I'm living on my own and have a job I seem to love.

And the other present was a photo of my grandmother, who committed suicide. As I unwrapped it, I began to cry, and my mother came over and said, 'Are you crying because of the relatives you never knew?

It's not that I'm so sad, but I get overwhelmed, I think, because I could have killed myself, but my parents kept me going, and so did the doctors, and I had the surgery.

I'm alive and grateful. We live in the right time, even if it doesn't always feel like it. I was struck by the fact that depression is broadly perceived to be a modern, Western, middle-class thing, and I went to look at how it operated in a variety of other contexts, and one of the things I was most interested in was depression among the indigent.

And so I went out to try to look at what was being done for poor people with depression. And what I discovered is that poor people are mostly not being treated for depression.

Depression is the result of a genetic vulnerability, which is presumably evenly distributed in the population, and triggering circumstances, which are likely to be more severe for people who are impoverished.

And yet it turns out that if you have a really lovely life but feel miserable all the time, you think, "Why do I feel like this?

I must have depression. But if you have a perfectly awful life, and you feel miserable all the time, the way you feel is commensurate with your life, and it doesn't occur to you to think, "Maybe this is treatable.

And so we have an epidemic in this country of depression among impoverished people that's not being picked up and that's not being treated and that's not being addressed, and it's a tragedy of a grand order.

And so I found an academic who was doing a research project in slums outside of D. One of them, Lolly, came in, and this is what she said the day she came in.

She said, and she was a woman, by the way, who had seven children. She said, "I used to have a job but I had to give it up because I couldn't go out of the house.

I have nothing to say to my children. In the morning, I can't wait for them to leave, and then I climb in bed and pull the covers over my head, and three o'clock when they come home, it just comes so fast.

My husband has been telling me I'm stupid, I'm ugly. I wish I could stop the pain. Well, she was brought into this experimental protocol, and when I interviewed her six months later, she had taken a job working in childcare for the U.

Navy, she had left the abusive husband, and she said to me, "My kids are so much happier now.

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Variety übersetzung -

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übersetzung variety -

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Need to translate more? Tech giants Google, Microsoft and Facebook are all applying the lessons of machine learning to translation, but a small company called DeepL has outdone them all and raised the bar for the field.

DeepL has also outperformed other services, thanks to more "French-sounding" expressions. Even though the translations from English by Google and Microsoft are quite good, DeepL still surpasses them.

We have translated a report from a French daily newspaper - the DeepL result was perfect. A quick test carried out for the combination English-Italian and vice versa, even without any statistical pretensions, allowed us to confirm that the quality of the translation is really good.

Especially from Italian into English. The system recognizes the language quickly and automatically, converting the words into the language you want and trying to add the particular linguistic nuances and expressions.

Indeed, a few tests show that DeepL Translator offers better translations than Google Translate when it comes to Dutch to English and vice versa.

In the first test - from English into Italian - it proved to be very accurate, especially good at grasping the meaning of the sentence, rather than being derailed by a literal translation.

Personally, I'm very impressed by what DeepL is able to do and yes, I think it's really great that this new stage in the evolution of machine translation was not achieved with software from Facebook, Microsoft, Apple or Google, but by a German company.

We like to make ourselves a little bit small and pretend that there is no one in this country who can stand up to the big players. DeepL is a good example that it is possible.

DeepL from Germany could surpass Google Translate WIRED's quick test shows that DeepL's results are indeed in no way inferior to those of the high-ranking competitors and, in many cases, even surpass them.

The translated texts often read much more fluently; where Google Translate forms completely meaningless word chains, DeepL can at least guess a connection.

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A new version of this page is available. DeepL Pro company account. If you were married to someone and thought, "Well, if my wife dies, I'll find another one," it wouldn't be love as we know it.

There's no such thing as love without the anticipation of loss, and that specter of despair can be the engine of intimacy.

There are three things people tend to confuse: Grief is explicitly reactive. If you have a loss and you feel incredibly unhappy, and then, six months later, you are still deeply sad, but you're functioning a little better, it's probably grief, and it will probably ultimately resolve itself in some measure.

If you experience a catastrophic loss, and you feel terrible, and six months later you can barely function at all, then it's probably a depression that was triggered by the catastrophic circumstances.

The trajectory tells us a great deal. People think of depression as being just sadness. It's much, much too much sadness, much too much grief at far too slight a cause.

As I set out to understand depression, and to interview people who had experienced it, I found that there were people who seemed, on the surface, to have what sounded like relatively mild depression who were nonetheless utterly disabled by it.

And there were other people who had what sounded as they described it like terribly severe depression who nonetheless had good lives in the interstices between their depressive episodes.

And I set out to find out what it is that causes some people to be more resilient than other people. What are the mechanisms that allow people to survive?

And I went out and I interviewed person after person who was suffering with depression. One of the first people I interviewed described depression as a slower way of being dead, and that was a good thing for me to hear early on because it reminded me that that slow way of being dead can lead to actual deadness, that this is a serious business.

It's the leading disability worldwide, and people die of it every day. One of the people I talked to when I was trying to understand this was a beloved friend who I had known for many years, and who had had a psychotic episode in her freshman year of college, and then plummeted into a horrific depression.

She had bipolar illness, or manic depression, as it was then known. And then she did very well for many years on lithium, and then eventually, she was taken off her lithium to see how she would do without it, and she had another psychosis, and then plunged into the worst depression that I had ever seen in which she sat in her parents' apartment, more or less catatonic, essentially without moving, day after day after day.

And when I interviewed her about that experience some years later — she's a poet and psychotherapist named Maggie Robbins — when I interviewed her, she said, "I was singing 'Where Have All The Flowers Gone,' over and over, to occupy my mind.

I was singing to blot out the things my mind was saying, which were, 'You are nothing. You don't even deserve to live.

You don't think in depression that you've put on a gray veil and are seeing the world through the haze of a bad mood. You think that the veil has been taken away, the veil of happiness, and that now you're seeing truly.

It's easier to help schizophrenics who perceive that there's something foreign inside of them that needs to be exorcised, but it's difficult with depressives, because we believe we are seeing the truth.

But the truth lies. I became obsessed with that sentence: People will say, "No one loves me. But people who are depressed will also say, "No matter what we do, we're all just going to die in the end.

Each of us is trapped in his own body. A lot of the time, what they are expressing is not illness, but insight, and one comes to think what's really extraordinary is that most of us know about those existential questions and they don't distract us very much.

There was a study I particularly liked in which a group of depressed and a group of non-depressed people were asked to play a video game for an hour, and at the end of the hour, they were asked how many little monsters they thought they had killed.

The depressive group was usually accurate to within about 10 percent, and the non-depressed people guessed between 15 and 20 times as many little monsters —.

A lot of people said, when I chose to write about my depression, that it must be very difficult to be out of that closet, to have people know.

They said, "Do people talk to you differently? They talk to me differently insofar as they start telling me about their experience, or their sister's experience, or their friend's experience.

Things are different because now I know that depression is the family secret that everyone has. I went a few years ago to a conference, and on Friday of the three-day conference, one of the participants took me aside, and she said, "I suffer from depression and I'm a little embarrassed about it, but I've been taking this medication, and I just wanted to ask you what you think?

And then she said, "You know, my husband would never understand this. He's really the kind of guy to whom this wouldn't make any sense, so, you know, it's just between us.

And I said that I thought communication within the marriage might be triggering some of their problems. But I was also struck by the burdensome nature of such mutual secrecy.

Depression is so exhausting. It takes up so much of your time and energy, and silence about it, it really does make the depression worse. And then I began thinking about all the ways people make themselves better.

I'd started off as a medical conservative. I thought there were a few kinds of therapy that worked, it was clear what they were — there was medication, there were certain psychotherapies, there was possibly electroconvulsive treatment, and that everything else was nonsense.

But then I discovered something. If you have brain cancer, and you say that standing on your head for 20 minutes every morning makes you feel better, it may make you feel better, but you still have brain cancer, and you'll still probably die from it.

But if you say that you have depression, and standing on your head for 20 minutes every day makes you feel better, then it's worked, because depression is an illness of how you feel, and if you feel better, then you are effectively not depressed anymore.

So I became much more tolerant of the vast world of alternative treatments. And I get letters, I get hundreds of letters from people writing to tell me about what's worked for them.

Someone was asking me backstage today about meditation. My favorite of the letters that I got was the one that came from a woman who wrote and said that she had tried therapy, medication, she had tried pretty much everything, and she had found a solution and hoped I would tell the world, and that was making little things from yarn.

I suggested to her that she also should look up obsessive compulsive disorder in the DSM. And yet, when I went to look at alternative treatments, I also gained perspective on other treatments.

I went through a tribal exorcism in Senegal that involved a great deal of ram's blood and that I'm not going to detail right now, but a few years afterwards I was in Rwanda, working on a different project, and I happened to describe my experience to someone, and he said, "Well, that's West Africa, and we're in East Africa, and our rituals are in some ways very different, but we do have some rituals that have something in common with what you're describing.

They didn't take people out in the sunshine where you begin to feel better. They didn't include drumming or music to get people's blood going.

They didn't involve the whole community. They didn't externalize the depression as an invasive spirit. Instead what they did was they took people one at a time into dingy little rooms and had them talk for an hour about bad things that had happened to them.

Now at the other end of alternative treatments, let me tell you about Frank Russakoff. Frank Russakoff had the worst depression perhaps that I've ever seen in a man.

He was constantly depressed. He was, when I met him, at a point at which every month, he would have electroshock treatment.

Then he would feel sort of disoriented for a week. Then he would feel okay for a week. Then he would have a week of going downhill.

And then he would have another electroshock treatment. And he said to me when I met him, "It's unbearable to go through my weeks this way.

I can't go on this way, and I've figured out how I'm going to end it if I don't get better. And he had the cingulotomy, and it was incredibly successful.

He's now a friend of mine. He has a lovely wife and two beautiful children. He wrote me a letter the Christmas after the surgery, and he said, "My father sent me two presents this year, First, a motorized CD rack from The Sharper Image that I didn't really need, but I knew he was giving it to me to celebrate the fact that I'm living on my own and have a job I seem to love.

And the other present was a photo of my grandmother, who committed suicide. As I unwrapped it, I began to cry, and my mother came over and said, 'Are you crying because of the relatives you never knew?

It's not that I'm so sad, but I get overwhelmed, I think, because I could have killed myself, but my parents kept me going, and so did the doctors, and I had the surgery.

I'm alive and grateful. We live in the right time, even if it doesn't always feel like it. I was struck by the fact that depression is broadly perceived to be a modern, Western, middle-class thing, and I went to look at how it operated in a variety of other contexts, and one of the things I was most interested in was depression among the indigent.

And so I went out to try to look at what was being done for poor people with depression. And what I discovered is that poor people are mostly not being treated for depression.

Depression is the result of a genetic vulnerability, which is presumably evenly distributed in the population, and triggering circumstances, which are likely to be more severe for people who are impoverished.

And yet it turns out that if you have a really lovely life but feel miserable all the time, you think, "Why do I feel like this? I must have depression.

But if you have a perfectly awful life, and you feel miserable all the time, the way you feel is commensurate with your life, and it doesn't occur to you to think, "Maybe this is treatable.

And so we have an epidemic in this country of depression among impoverished people that's not being picked up and that's not being treated and that's not being addressed, and it's a tragedy of a grand order.

And so I found an academic who was doing a research project in slums outside of D. One of them, Lolly, came in, and this is what she said the day she came in.

She said, and she was a woman, by the way, who had seven children. She said, "I used to have a job but I had to give it up because I couldn't go out of the house.

I have nothing to say to my children. In the morning, I can't wait for them to leave, and then I climb in bed and pull the covers over my head, and three o'clock when they come home, it just comes so fast.

My husband has been telling me I'm stupid, I'm ugly. I wish I could stop the pain. Well, she was brought into this experimental protocol, and when I interviewed her six months later, she had taken a job working in childcare for the U.

Navy, she had left the abusive husband, and she said to me, "My kids are so much happier now. One of them wants to be a preacher, one of them wants to be a firefighter, and one of the girls says she's going to be a lawyer.

They don't cry like they used to, and they don't fight like they did. That's all I need now, is my kids. Things keep on changing, the way I dress, the way I feel, the way I act.

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