| Time |
MON
TUE
WED
THU
FRI
900-930
Ch11 D
930-1000
C114
1000-1030
TBA
1030-1100
Ch12 B
1100-1130
C207
1130-1200
TBA
1200-1230
Ph104 O
1230-100
CTC105
100-130
Fr. David
130-200
PSY107 A
200-230
CTC118
230-300
Dr. Liwag
300-330
PSY110 A
330-400
K204
400-430
Ms. Gueco
430-500
TH131 I
500-530
SECB 201
530-600
Fr. Dacanay
600-630
630-700
700-730
I get 2 Jesuits for professors... unfortunately, they are 2 of the most infamous Jesuits around. CONGRATULATIONS MIC!!!! stupid "enlist" button.
| TH 131 | O | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | ROCHESTER, HERMAN G. | M-W-F 1130-1230/K-201 | 3 | C |
| PH 104 | Y | FOUNDATIONS OF MORAL VALUE | QUE, SJ, FR. NEMESIO S. | M-W-F 1030-1130/F-116 | 3 | C |
| CH 11 | B | GENERAL CHEMISTRY II, LECTURE | TO BE ARRANGED | T-TH 1030-1200/C-109 | 3 | C |
| CH 12 | B | GENERAL CHEMISTRY II, LABORATORY | TO BE ARRANGED | TH 1330-1730/C-207 | 2 | C |
| PSY 107 | A | SEMINAR IN PSYCHOLOGY II: LEARNING AND COGNITIVE PSYCHOLOGY | TO BE ARRANGED | T-TH 1200-1330/CTC 118 | 3 | C |
1. There's a time when a man needs to fight, and a time when he needs to accept that his destiny is lost... the ship has sailed and only a fool would continue. Truth is... I've always been a fool.
2. The beast runs amok in my kingdom. He has isolated me, and now he is sharpening his talons for one more fateful push. But salvation lies in the jungles of New Spain. Will you deliver Spain from bondage?
3. Observe, Lord Burghley, I am married... to England.
4. I owe you nothing. And you are nothing to me. Thank you for curing me of my ridiculous obsession with love.
5. Life is like the surf, so give yourself away like the sea. (hint: originally in spanish)
6. I killed the American, I was the only one who shot at you. They did nothing... nothing. Kill me, but save my brother, he did nothing... nothing. Save my brother... he did nothing.
7. I try to open up to what I don't know, because reason says I should have died three years ago...
8. Let no joyful voice be heard! Let no man look up at the sky with hope! And let this day be cursed by we who ready to wake... the Kraken! (this is a giveaway)
9. I don't understand how someone can MAKE love without BEING in love. (clue, coz this is hard... it's also my favorite book :p)
10. Give me an army, send me to Orleans, and I will show you the sign I was sent to make.
11. What are you more afraid of: spending more than two consecutive nights with the same woman, or finding out this thing might not be as crazy as it seems?
12. All you need is scented candles, massage oil, and Barry White. Write that down. Look at me, No. Cock. Pump.
13. You know when the camera goes really big and it comes up out of the roof, and you just know that it's gonna end? I hate that. (clue: originally in french)
14. This is right, my dear. I stole something, I did. I stole happiness with you. I don't mind paying.
15. I ask for nothing, I can get by / But I know so many less lucky than I / Please help my people, the poor and downtrod / I thought we all were the children of God.
A kid came up to me this afternoon and asked if I was to ride a taxi ( so he could call one for me, and I would pay him 5 bucks for his calling services.) I said I wouldn't be needing his assistance. He then proceeded to beg for coins. The usual "sige na kuya... konting barya lang po." He then looked at me in the face and said, "diba ikaw yung nagsabing 'I'll give you next time?' ito na ho yun. Pahingi po ng barya." I really didn't have coins, and I really din't tell him I would give him "next time." He kept on bothering me. He followed me for a good 200 meters. I basically pleaded him to stop. "Sorry talaga. Wala akong barya Hindi ako yun. He then stopped in his tracks, and tears started to form in his eyes. This is a boy of 12 or so. He then looked staight at me and said, "Pasapak nalang kuya. Kahit isa lang. Kahit malipasan ng gutom. Pasapak lang." I was dumbfounded. This is the reality of desperation. He truly believed I had promised him some coins. He truly believed he would get them. He was truly disappointed. The threat was unimportant. He deserves more than promises of coins from apathetic passersby. He is my brother. He is my countryman. It was we that from the beginning introduced him into a world of lack. The only bits of hope he has, we strip from him. I deserve to be hit. I deserve to suffer for this injustice. We deserve nothing more that to suffer for injustice.
I looked at him, and remorse fell throughout my body. At that second, he was beyond me. He was higher than the tall proud atenean collegiate that stood before him. I, and the social class I so stauntly defended are left to experience these realities. He is my brother.
He never hit me. He simply walked away. I was left with a choice. We are left with a choice.
"Pasapak nalang kuya. Kahit is lang. Kahit malipasan ng gutom. Pasapak lang."
Keeping awake at night has never been one of my favorite things. The truth is, that although I don't mind staying up for academic reasons, on the rare occasion that by no personal will, Morpheus passes me by in forgetfulness or by a twisted sadism, I feel terrified. In the still of night, children have darkness and the prerequisite creatures to fear. Tanods fear thieves and drug addicts. Fathers fear of piling bills and the increasing cost of gas. Students worry of tomorrow's exams. We all fear that which can directly hurt us. It's all phenomenological. They all fear specific. I fear l.
I fear, that on days when I do not fall asleep, I skip a few developmental stages and suddenly turn 50. I worry as if my life had passed me by, and there was no way I could bring it back. I feel as if sudden wisdom was gifted me from heaven, on the day I was to die. Reality seems so clear now, but I have no power to do anything about it.
I know better. It's time to save the world.
Shakespeare was wrong.
This is not a stage, and we are not players.
The farce stopped when the suffering bore true.
I spent 8 hours shuffling papers, and I loved it.
I want to keep doing it.
I love shuffling papers.
July 27, 2003: "Dwarfish Wretch! Step down from power! We are heroes! We will fight 'till the bitter end!"
November 29, 2007: "Dwarfish Wretch! Step down from power! We are heroes! We will fight 'till the bitter end!"
January 24, 2008: "Dwarfish Wretch! Pardon us! We are heroes! We don't deserve to be in jail!"
May 13, 2008: "Dwarfish wretch! Thanks for pardoning us! We destabilized the economy and divided the nation. We did it all for our country! We still are heroes! We surrendered, we are cowards, but still heroes! We deserve to be free!"
December 25, 1976: "A man was shot at 11:00 P.M. in Paco, Manila. He stole a can of biscuits, and was chased by the local police. He was then shot, and instantly died. When interviewed, his wife told the media that he was just trying to provide for them that Christmas eve."
note: I will leave you to interpret the message of this post. Be critical.
This is the irony of reality.
| TH 131 | A | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1430-1530 | CTC 105 | ASIS, MICHAEL DEMETRIUS H. | 65 | ENG | U | 65 | - |
| TH 131 | B | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1530-1630 | CTC 105 | ASIS, MICHAEL DEMETRIUS H. | 65 | ENG | U | 65 | - |
| TH 131 | C | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 1330-1500 | BEL-208 | ASIS, MICHAEL DEMETRIUS H. | 45 | ENG | U | 45 | - |
| TH 131 | D | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 1500-1630 | BEL-308 | ASIS, MICHAEL DEMETRIUS H. | 65 | ENG | U | 65 | - |
| TH 131 | E | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 1330-1500 | F-115 | CANCIO, ANGELITA CYNTHIA DC. | 40 | ENG | U | 40 | - |
| TH 131 | F | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 1500-1630 | F-115 | CANCIO, ANGELITA CYNTHIA DC. | 40 | ENG | U | 40 | - |
| TH 131 | G | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 0930-1030 | SEC-B201A | DACANAY, SJ, FR. ADOLFO N. | 65 | ENG | U | 65 | - |
| TH 131 | H | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1030-1130 | SEC-B201A | DACANAY, SJ, FR. ADOLFO N. | 65 | ENG | U | 65 | - |
| TH 131 | I | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1430-1530 | SEC-B201A | DACANAY, SJ, FR. ADOLFO N. | 65 | ENG | U | 65 | - |
| TH 131 | J | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1430-1530 | F-113 | INCHODY, CMI, FR. JOSE O. | 40 | ENG | U | 40 | - |
| TH 131 | K | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1530-1630 | F-113 | INCHODY, CMI, FR. JOSE O. | 40 | ENG | U | 40 | - |
| TH 131 | L | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 0730-0830 | B-104 | ROCHESTER, HERMAN G. | 40 | ENG | U | 40 | - |
| TH 131 | M | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 0830-0930 | B-104 | ROCHESTER, HERMAN G. | 40 | ENG | U | 40 | - |
| TH 131 | N | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1030-1130 | K-202 | ROCHESTER, HERMAN G. | 40 | ENG | U | 40 | - |
| TH 131 | O | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | M-W-F 1130-1230 | K-201 | ROCHESTER, HERMAN G. | 40 | ENG | U | 40 | - |
| TH 131 | P | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 0900-1030 | B-105 | TO BE ARRANGED | 40 | ENG | U | 40 | - |
| TH 131 | Q | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 1200-1330 | CTC 107 | TO BE ARRANGED | 40 | ENG | U | 40 | - |
| TH 131 | R | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 1330-1500 | CTC 107 | TO BE ARRANGED | 40 | ENG | U | 40 | - |
| TH 131 | S | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 0900-1030 | BEL-207 | TO BE ARRANGED | 40 | ENG | U | 40 | - |
| TH 131 | T | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 0730-0900 | CTC 105 | TO BE ARRANGED | 40 | ENG | U | 40 | - |
| TH 131 | U | MARRIAGE, FAMILY LIFE AND HUMAN SEXUALITY IN A CATHOLIC PERSPECTIVE | 3 | T-TH 0900-1030 | CTC 105 | TO BE ARRANGED | 40 | ENG | U | 40 | - |
| CH 11 | A | GENERAL CHEMISTRY II, LECTURE | 3 | M-W-F 0830-0930 | SEC-A112A | TO BE ARRANGED | 35 | ENG | U | 21 | - |
| CH 11 | B | GENERAL CHEMISTRY II, LECTURE | 3 | T-TH 1030-1200 | C-109 | TO BE ARRANGED | 40 | ENG | U | 21 | - |
| CH 11 | C | GENERAL CHEMISTRY II, LECTURE | 3 | M-W-F 0930-1030 | C-205 | TO BE ARRANGED | 24 | ENG | U | 0 | - |
| CH 11 | D | GENERAL CHEMISTRY II, LECTURE | 3 | T-TH 0900-1030 | C-114 | TO BE ARRANGED | 40 | ENG | U | 20 | - |
| CH 11 | E | GENERAL CHEMISTRY II, LECTURE | 3 | T-TH 1330-1500 | C-114 | TERAN, NATASHA B. | 40 | ENG | U | 40 | - |
| CH 12 | A | GENERAL CHEMISTRY II, LABORATORY | 2 | W 1230-1630 | C-207 | TO BE ARRANGED | 35 | ENG | U | 21 | - |
| CH 12 | B | GENERAL CHEMISTRY II, LABORATORY | 2 | TH 1330-1730 | C-207 | TO BE ARRANGED | 40 | ENG | U | 21 | - |
| CH 12 | C | GENERAL CHEMISTRY II, LABORATORY | 2 | TH 0730-1130 | C-207 | TO BE ARRANGED | 24 | ENG | U | 0 | - |
| CH 12 | D | GENERAL CHEMISTRY II, LABORATORY | 2 | T 1330-1730 | C-207 | TO BE ARRANGED | 40 | ENG | U | 20 | - |
| CH 12 | E | GENERAL CHEMISTRY II, LABORATORY | 2 | M 1230-1630 | C-207 | TERAN, NATASHA B. | 40 | ENG | U | 40 | - |
| PH 103 | A | PHILOSOPHY OF RELIGION | 3 | M-W-F 1330-1430 | B-308 | SOH, ANDREW K.L. | 35 | ENG | U | 35 | - |
| PH 103 | AA | PHILOSOPHY OF RELIGION | 3 | T-TH 1500-1630 | BEL-212 | TOLENTINO, ROY ALLAN B. | 35 | FIL | U | 35 | - |
| PH 103 | BB | PHILOSOPHY OF RELIGION | 3 | T-TH 1630-1800 | BEL-212 | TOLENTINO, ROY ALLAN B. | 35 | FIL | U | 35 | - |
| PH 103 | C | PHILOSOPHY OF RELIGION | 3 | T-TH 0730-0900 | F-115 | STREBEL, WILHELM PATRICK J. S. | 35 | FIL | U | 35 | - |
| PH 103 | D | PHILOSOPHY OF RELIGION | 3 | T-TH 0900-1030 | F-115 | STREBEL, WILHELM PATRICK J. S. | 35 | FIL | U | 35 | - |
| PH 103 | F | PHILOSOPHY OF RELIGION | 3 | M-W-F 1130-1230 | CTC 102 | ROSARIO, JR., TOMAS G. | 63 | FIL | U | 63 | - |
| PH 103 | G | PHILOSOPHY OF RELIGION | 3 | T-TH 1500-1630 | BEL-310 | STREBEL, WILHELM PATRICK J. S. | 35 | ENG | U | 35 | - |
| PH 103 | H | PHILOSOPHY OF RELIGION | 3 | M-W-F 1330-1430 | F-113 | MIROY, JOVINO G. | 35 | FIL | U | 35 | - |
| PH 103 | I | PHILOSOPHY OF RELIGION | 3 | T-TH 1630-1800 | SEC-A123A | MIROY, JOVINO G. | 35 | FIL | U | 35 | - |
| PH 103 | J | PHILOSOPHY OF RELIGION | 3 | T-TH 0730-0900 | B-103 | CALASANZ, EDUARDO JOSE E. | 35 | FIL | U | 35 | - |
| PH 103 | K | PHILOSOPHY OF RELIGION | 3 | M-W-F 0730-0830 | F-116 | LAGLIVA, ALBERT M. | 35 | FIL | U | 35 | - |
| PH 103 | L | PHILOSOPHY OF RELIGION | 3 | M-W-F 1530-1630 | F-117 | MIROY, JOVINO G. | 35 | FIL | U | 35 | - |
| PH 103 | M | PHILOSOPHY OF RELIGION | 3 | M-W-F 0830-0930 | F-116 | LAGLIVA, ALBERT M. | 35 | FIL | U | 35 | - |
| PH 103 | N | PHILOSOPHY OF RELIGION | 3 | M-W-F 0930-1030 | F-117 | LAGLIVA, ALBERT M. | 35 | FIL | U | 35 | - |
| PH 103 | O | PHILOSOPHY OF RELIGION | 3 | T-TH 1630-1800 | CTC 304 | TO BE ARRANGED | 35 | ENG | U | 35 | - |
| PH 103 | P | PHILOSOPHY OF RELIGION | 3 | M-W-F 1130-1230 | SOM 202 | AZADA-PALACIOS, ROWENA ANTHEA B. | 35 | ENG | U | 35 | - |
| PH 103 | Q | PHILOSOPHY OF RELIGION | 3 | M-W-F 1430-1530 | CTC 102 | ROSARIO, JR., TOMAS G. | 43 | FIL | U | 43 | - |
| PH 103 | R | PHILOSOPHY OF RELIGION | 3 | M-W-F 1430-1530 | BAVR | SOH, ANDREW K.L. | 35 | ENG | U | 35 | - |
| PH 103 | S | PHILOSOPHY OF RELIGION | 3 | T-TH 0900-1030 | BEL-310 | RODRIGUEZ, AGUSTIN MARTIN G. | 35 | ENG | U | 35 | - |
| PH 103 | V | PHILOSOPHY OF RELIGION | 3 | T-TH 1800-1930 | CTC 306 | PRINCIPE, JESUS DEOGRACIAS Z. | 35 | ENG | U | 35 | - |
| PH 103 | W | PHILOSOPHY OF RELIGION | 3 | T-TH 1630-1800 | CTC 305 | PRINCIPE, JESUS DEOGRACIAS Z. | 35 | ENG | U | 35 | - |
| PH 103 | X | PHILOSOPHY OF RELIGION | 3 | M-W-F 1530-1630 | BEL-310 | AZADA-PALACIOS, ROWENA ANTHEA B. | 35 | ENG | U | 35 | - |
| PH 103 | Y | PHILOSOPHY OF RELIGION | 3 | T-TH 1630-1800 | BEL-310 | STREBEL, WILHELM PATRICK J. S. | 35 | ENG | U | 35 | - |
| PH 104 | A | FOUNDATIONS OF MORAL VALUE | 3 | T-TH 1330-1500 | BEL-307 | KAELIN, LUKAS PAUL | 50 | ENG | U | 50 | - |
I'm back. I was just on a 'net hiatus as to re-sanify (not a real word) myself.
There's not much to say. I'm doing well in all major aspects of being.
I have some work to do, but not much yet.
I've been feeling down lately
mens insana...
school's fine. really good actually.
hope you're all doing fine.
I just needed a bit of space.
I got an 89. What did you guys get?
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obviously, I'm kidding... My friend got his results this morning... 89... not bad for a lit major >.<. I'm not yet qualified to take the NMAT :p but godspeed to those whe get their results! I'm sure you guys were great! What did you guys get?
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I know you guys are probably sick of my long essays... but I can't help but write them... They're nice... you can learn something from them... why not give them a shot? Converse with me. Tell me what you think. We can improve ourselves... in the pop culture sense... by conversing. Anyway... more pop culture criticism...
I had a sudden craving for kwek kwek today. It had been more than a year since I had taken a bite of the heart attack inducing treat, and today seemed the perfect day to break the quail egg fast. Daydreaming of quail eggs covered in batter, fried until golden brown, and made to swim in what seems like a truckload of sweet and spicy sauce, I realized that I had arrived at the street food store that I used to frequent. My mouth began to water as I neared the mountain of fried goodies that gleamed like gold behind it's glass case. I just had to have some. As I savored the cholesterol balls, I watched around at the dozens of other people who were sharing my kwek-kwek moment with me. Students, workers, old men who seemed to all wear brown caps, they were all so fascinating to watch. I felt so strangely euphoric as I slurped the sauce and bit bits off the kwek-kwek. I even supplemented my kwek-kwek with a glass of sago gulaman, to go with the "working class snack" feel of the experience. What a wonderful way to spend merienda time right? I used to think so, but not anymore.
I looked around and noticed a sign hanging under the kwek-kwek store's ceiling. "We use only farm fresh eggs and purified drinking water." This although seemingly only a health precaution, struck me hard. My eating those fried eggs is a hypocrisy. It is true that It was I myself who felt the quail egg craving, and it is also true that as long as I want to eat it, I have every right to do so. No one can really stop me from eating kwek-kwek, and it is hunger, a primal, universal, transcendent feeling that caused me to eat those eggs. The problem lay though in the fact that while I was eating the treat closely associated to students on a budget, I was too busy thinking of how I fit in with the other kwek-kwek eating people. It isn't about the eggs anymore. I was too busy thinking about looking like one of the working class to truly say that I was there for hunger's sake alone, vis-a-vis acting like someone I am not. All this for simple amusement. It wasn't about the universal aspect of hunger; it was the case of a middle class boy treating life like a theatre class. The paradigm is offensive. I am as Jane Goodall to chimps, instead of me truly feeling what it is to be a chimp. The arguments for this point are vague. One can say I sympathise, or I was there to observe. Observation is merely detachment from the feeling of true living. Sympathy is simply saying "I can understand how you feel." We were given the innate trait to feel what others feel. It would be a waste not to use it.
We take the kwek-kwek culture for granted. I remember that in my high school, a group of students began selling gourmet kwek-kwek, using only fresh, and high class ingredients. Fresh quail eggs in sweet batter, rolled in Japanese bread crumbs, and fried to a golden brown in olive oil. They used chinese style sweet and sour sauce as the sarsa, and they served it with stylized bamboo skewers as to mimic the original apparatus with which you eat the delicacy. Kwek-kwek has then become a luxury product. It has become a mockery of the very essence of kwek-kwek's popularity. It's affordability is it's strongest point. It is also kwek-kwek's richness, that allows you to be full even after just a few pieces. Kwek-kwek is about utility. It symbolises all that is held to virtue in the third world archipelago we call home. It symbolizes the struggle of the working class, and all we do is make expensive versions of it to sell to our fellows in the higher classes so we can boast that we have had a taste of the daily life of the working class.
We have become surveyors of society. We are detached from the daily livings of the majority. We have been taught to observe and learn. What better way is there to learn that a solution is acidic than to dip your finger into the beaker, feeling the protein degradation in your finger for yourself. At least sincerely feel for those we observe. They are not merely monkeys. In truth, we are the monkeys trapped in glass cages, observing the people who pass us by. The next time you eat those orange colored treats, remember to feel. Our knowledge isn't simply a storehouse to be filled. You fill containers in order to use their contents. It's time we broke free of our cages, and evolved to humanity as well. It's all about splagchnizomai.
