4 Agreements Book Quotes

Fictions are useful so long as they are taken as fictions. They are then simply ways of "figuring" the world which we agree to follow so that we can act in cooperation, as we agree about inches and hours, numbers and words, mathematical systems and languages. If we have no agreement about measures of time and space, I would have no way of making a date with you at the corner of Forty-second Street and Fifth Avenue at 3 P.M. on Sunday, April 4.

People only read what they already believe to be true, and if they encounter something that seems to disagree with their beliefs, they bend it into agreement, and if it cannot be bent, then they call it a conspiracy and cast it away!

I believe that there is still much hope for the church to attain deeper and purer doctrinal understanding, and to overcome old barriers, even those that have persisted for centuries. Jesus is at work perfecting his church "that He might present the church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish" (Eph. 5:27), and He has given gifts to equip the church "until we all attain to the unity of the faith and of the knowledge of the Son of God" (Eph. 4:13). Though the past history of the church may discourage us, these Scriptures remain true, and we should not abandon hope of greater agreement...In this book I have not hesitated to raise again some of the old differences in the hope that, in some cases at least, a fresh look at Scripture may provoke a new examination of these doctrines and may perhaps prompt some movement not just toward greater understanding and tolerance of other viewpoints, but even toward greater doctrinal consensus in the church.

The earliest commentaries on Scripture had been of this discursive nature, being addresses by word of mouth to the people, which were taken down by secretaries, and so preserved. While the traditionary teaching of the Church still preserved the vigour and vividness of its Apostolical origin, and spoke with an exactness and cogency which impressed an adequate image of it upon the mind of the Christian Expositor, he was able to allow himself free range in handling the sacred text, and to admit into the comment his own particular character of mind, and his spontaneous and individual ideas, in the full security, that, however he might follow the leadings of his own thoughts in unfolding the words of Scripture, his own deeply fixed views of Catholic truth would bring him safe home, without overstepping the limits of truth and sobriety. Accordingly, while the early Fathers manifest a most remarkable agreement in the principles and the substance of their interpretation, they have at the same time a distinctive spirit and manner, by which each may be known from the rest. About the vith or viith century this originality disappears; the oral or traditionary teaching, which allowed scope to the individual teacher, became hardened into a written tradition, and henceforward there is a uniform invariable character as well as substance of Scripture interpretation. Perhaps we should not err in putting Gregory the Great as the last of the original Commentators; for though very numerous commentaries on every book of Scripture continued to be written by the most eminent doctors in their own names, probably not one interpretation of any importance would be found in them which could not be traced to some older source. So that all later comments are in fact Catenas or selections from the earlier Fathers, whether they present themselves expressly in the form of citations from their volumes, or are lections upon the Lesson or Gospel for the day, extempore indeed in form, but as to their materials drawn from the previous studies and stores of the expositor. The latter would be better adapted for the general reader, the former for the purposes of the theologian.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized.

Hammering out a five-year agreement for all three members of the triumvirate, it was determined that Caesar would be allotted five years in Gaul, Crassus another five years in Syria, and Pompey would rule Spain for another five years as well. Issued in 56 BCE, this temporary patchwork deal seemed to bring peace, but when the other member of the Triumvirate Crassus was killed in battle three years later in a campaign in Parthia (modern Iraq), all bets were off.

All of our savings were consumed in the effort to bring my dog over. Steve loved Sui so much that he understood completely why it was worth it to me. The process took forever, and I spent my days tangled in red tape. I despaired. I loved my life and I loved the zoo, but there were times during that desperate first winter when it seemed we were fighting a losing battle. Then our documentaries started to air on Australian television. The first one, on the Cattle Creek croc rescue, caused a minor stir. There was more interest in the zoo, and more excitement about Steve as a personality. We hurried to do more films with John Stainton. As those hit the airwaves, it felt like a slow-motion thunderclap. Croc Hunter fever began to take hold. The shows did well in Sydney, even better in Melbourne, and absolutely fabulous in Brisbane, where they beat out a long-running number one show, the first program to do so. I believe we struck a chord among Australians because Steve wasn’t a manufactured TV personality. He actually did head out into the bush to catch crocodiles. He ran a zoo. He wore khakis. Among all the people of the world, Australians have a fine sense of the genuine. Steve was the real deal. Although the first documentary was popular and we were continuing to film more, it would be years before we would see any financial gain from our film work. But Steve sat down with me one evening to talk about what we would do if all our grand plans ever came to fruition. “When we start to make a quid out of Crocodile Hunter,” he said, “we need to have a plan.” That evening, we made an agreement that would form the foundation of our marriage in regard to our working life together. Any money we made out of Crocodile Hunter--whether it was through documentaries, toys, or T-shirts (we barely dared to imagine that our future would hold spin-offs such as books and movies)--would go right back into conservation. We would earn a wage from working at the zoo like everybody else. But everything we earned outside of it would go toward helping wildlife, 100 percent. That was our deal. As a result of the documentaries, our zoo business turned from a trickle to a steady stream. Only months earlier, a big day to us might have been $650 in total receipts. When we did $3,500 worth of business one Sunday, and then the next Sunday upped that record to bring in $4,500, we knew our little business was taking off. Things were going so well that it was a total shock when I received a stern notice from the Australian immigration authorities. Suddenly it appeared that not only was it going to be a challenge to bring Shasta and Malina to my new home of Australia, I was encountering problems with my own immigration too. Just when Steve and I had made our first tentative steps to build a wonderful life together, it looked as though it could all come tumbling down.

Hillary served as a U.S. senator from New York but did not propose a single important piece of legislation; her record is literally a blank slate. Liberal blogger Markos Moulitsas admits that she “doesn’t have a single memorable policy or legislative accomplishment to her name.”2 Despite traveling millions of miles as secretary of state, Hillary negotiated no treaties, secured no agreements, prevented no conflicts—in short, she accomplished nothing. Lack of accomplishment is one thing; deceit is quite another. Everyone who has followed her career knows that Hillary is dishonest to the core, a “congenital liar” as columnist William Safire once put it. The writer Christopher Hitchens titled his book about the Clintons No One Left to Lie To. Even Hollywood mogul David Geffen, an avid progressive, said a few years ago of the Clintons, “Everybody in politics lies but they do it with such ease, it’s troubling.”3 She said her mother named her after the famed climber Sir Edmund Hillary, until someone pointed out that Hillary was born in 1947 and her “namesake” only became famous in 1953. On the campaign trail in 2008, Hillary said she had attempted as a young woman to have applied to join the Marines but they wouldn’t take her because she was a woman and wore glasses. In fact, Hillary at this stage of life detested the Marines and would never have wanted to join. She also said a senior professor at Harvard Law School discouraged her from going there by saying, “We don’t need any more women.”4 If this incident actually occurred one might expect Hillary to have identified the professor. Certainly it would be interesting to get his side of the story. But she never has, suggesting it’s another made-up episode.

He stood pondering this flat, forthright declaration of anti-simianism on Miss Weedon’s part. The notion that some people might not like monkeys was evidently entirely new to him; surprising, perhaps a trifle displeasing, but at the same time one of those general ideas of which one can easily grasp the general import without being necessarily in agreement. It was a theory that startled by its stark simplicity.

This book is a compilation of interesting ideas that have strongly influenced my thoughts and I want to share them in a compressed form. That ideas can change your worldview and bring inspiration and the excitement of discovering something new. The emphasis is not on the technology because it is constantly changing. It is much more difficult to change the accompanying circumstances that affect the way technological solutions are realized. The chef did not invent salt, pepper and other spices. He just chooses good ingredients and uses them skilfully, so others can enjoy his art. If I’ve been successful, the book creates a new perspective for which the selection of ingredients is important, as well as the way they are smoothly and efficiently arranged together. In the first part of the book, we follow the natural flow needed to create the stimulating environment necessary for the survival of a modern company. It begins with challenges that corporations are facing, changes they are, more or less successfully, trying to make, and the culture they are trying to establish. After that, we discuss how to be creative, as well as what to look for in the innovation process. The book continues with a chapter that talks about importance of inclusion and purpose. This idea of inclusion – across ages, genders, geographies, cultures, sexual orientation, and all the other areas in which new ways of thinking can manifest – is essential for solving new problems as well as integral in finding new solutions to old problems. Purpose motivates people for reaching their full potential. This is The second and third parts of the book describes the areas that are important to support what is expressed in the first part. A flexible organization is based on IT alignment with business strategy. As a result of acceleration in the rate of innovation and technological changes, markets evolve rapidly, products’ life cycles get shorter and innovation becomes the main source of competitive advantage. Business Process Management (BPM) goes from task-based automation, to process-based automation, so automating a number of tasks in a process, and then to functional automation across multiple processes andeven moves towards automation at the business ecosystem level. Analytics brought us information and insight; AI turns that insight into superhuman knowledge and real-time action, unleashing new business models, new ways to build, dream, and experience the world, and new geniuses to advance humanity faster than ever before. Companies and industries are transforming our everyday experiences and the services we depend upon, from self-driving cars, to healthcare, to personal assistants. It is a central tenet for the disruptive changes of the 4th Industrial Revolution; a revolution that will likely challenge our ideas about what it means to be a human and just might be more transformative than any other industrial revolution we have seen yet. Another important disruptor is the blockchain - a distributed decentralized digital ledger of transactions with the promise of liberating information and making the economy more democratic. You no longer need to trust anyone but an algorithm. It brings reliability, transparency, and security to all manner of data exchanges: financial transactions, contractual and legal agreements, changes of ownership, and certifications. A quantum computer can simulate efficiently any physical process that occurs in Nature. Potential (long-term) applications include pharmaceuticals, solar power collection, efficient power transmission, catalysts for nitrogen fixation, carbon capture, etc. Perhaps we can build quantum algorithms for improving computational tasks within artificial intelligence, including sub-fields like machine learning. Perhaps a quantum deep learning network can be trained more efficiently, e.g. using a smaller training set. This is still in conceptual research domain.

agreement

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized. The theory and practice of restorative justice have

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. My memory of Diana is not her at an official function, dazzling with her looks and clothes and the warmth of her manner, or even of her offering comfort among the sick, the poor, and the dispossessed. What I remember best is a young woman taking a walk in a beautiful place, unrecognized, carefree, and happy. Diana increasingly craved privacy, a chance “to be normal,” to have the opportunity to do what, in her words, “ordinary people” do every day of their lives--go shopping, see friends, go on holiday, and so on--away from the formality and rituals of royal life. As someone responsible for her security, yet understanding her frustration, I was sympathetic. So when in the spring of the year in which she would finally be separated from her husband, Prince Charles, she yet again raised the suggestion of being able to take a walk by herself, I agreed that such a simple idea could be realized. Much of my childhood had been spent on the Isle of Purbeck in Dorset, a county in southern England approximately 120 miles from London; I remembered the wonderful sandy beaches of Studland Bay, on the approach to Poole Harbour. The idea of walking alone on miles of almost deserted sandy beach was something Diana had not even dared dream about. At this time she was receiving full twenty-four-hour protection, and it was at my discretion how many officers should be assigned to her protection. “How will you manage it, Ken? What about the backup?” she asked. I explained that this venture would require us to trust each other, and she looked at me for a moment and nodded her agreement. And so, early one morning less than a week later, we left Kensington Palace and drove to the Sandbanks ferry at Poole in an ordinary saloon car. As we gazed at the coastline from the shabby viewing deck of the vintage chain ferry, Diana’s excitement was obvious, yet not one of the other passengers recognized her. But then, no one would have expected the most photographed woman in the world to be aboard the Studland chain ferry on a sunny spring morning in May. As the ferry docked after its short journey, we climbed back into the car and then, once the ramp had been lowered, drove off in a line of cars and service trucks heading for Studland and Swanage. Diana was driving, and I asked her to stop in a sand-covered area about half a mile from the ferry landing point. We left the car and walked a short distance across a wooded bridge that spanned a reed bed to the deserted beach of Shell Bay. Her simple pleasure at being somewhere with no one, apart from me, knowing her whereabouts was touching to see. Diana looked out toward the Isle of Wight, anxious by now to set off on her walk to the Old Harry Rocks at the western extremity of Studland Bay. I gave her a personal two-way radio and a sketch map of the shoreline she could expect to see, indicating a landmark near some beach huts at the far end of the bay, a tavern or pub, called the Bankes Arms, where I would meet her.

ATTITUDE 1:  FOLLOW THE GOLDEN RULE ATTITUDE 2:  REQUIRE AGREEMENT ATTITUDE 3:  SOW ONLY GOOD SEED ATTITUDE 4:  BE A SERVANT-LEADER ATTITUDE 5:  DELEGATE AND EMPOWER ATTITUDE 6:  WRITE EVERYTHING DOWN ATTITUDE 7:  BE SLOW TO JUDGE ATTITUDE 8:  BE FAIR IN DISCIPLINE ATTITUDE 9:  MAINTAIN PERSPECTIVE ATTITUDE 10:  OBSERVE A SABBATH REST ATTITUDE 11:  HAVE A VISION ATTITUDE 12:  NURTURE JOY ATTITUDE 13:  MIND THE SEASONS ATTITUDE 14:  BE VIGILANT

Victor, Andy, and I sat waiting at the café within Miss Selfridge (the young fashion section of the department store) for our entourage to finish shopping. I took this opportunity to seek their advice.               “Tad proposed to me at the Oriental Club,” I declared nonchalantly.               “I know,” came Andy’s reply.               Boggled by his response, I questioned, “Why didn’t you ask me about it?” “I was waiting for you to tell me,” he answered. “He also gave you a key to his town house.” Shocked by his knowingness, I exclaimed, “How did you know?” “I know more about you than you,” he teased. Both men laughed at me. I looked at my teacher, confused. “You knew, too?” “Of course I did. I was present when Tad sought your Valet’s permission.” “Why did Tad come to you for permission?” I questioned. Victor promulgated, “Because he’s an honourable gentleman and a true romantic.” Andy nodded in agreement. My chaperone vociferated, “I’m your guardian, so he came to me to ask for your hand.” “Ask for my hand!” I exclaimed. “I’m not planning to marry him…” Before I could continue, my Valet pronounced, “Then it’s settled. You don’t want to be his property.” “I’m nobody’s property but my own!” I cried. The men burst into mirth. “I’m glad you are being sensible. In the Arab culture, being a kept boy is similar to being in a heterosexual marriage. The dominant partner has total control of his ‘wife boy,’” Triqueros commented. “I’m nobody’s ‘wife boy’!” I burst out. “And definitely not Tad’s.” “Very well then. It’s settled that you are not taking up his offer. I’ll convey your sentiments,” Andy finalized. Case closed. “I can tell him myself. I don’t need you to do it for me,” I voiced. Victor cited, “Since you are Andy’s charge, it is appropriate for him to act on your behalf to inform the intended of your decision. It’s customary protocol, as a man asks the father for his daughter’s hand.” I argued, “But I’m not a girl. I’m a boy who can make his own decisions. I am responsible for me!” Both mentors laughed again. “Are you sure about that?” my lover ruffled my hair and sniggered. “You could have fooled me.” My chaperone and I started a playful tug-of-war until my judicious professor put a stop to our silliness. “Young, stop this absurdity,” Triqueros commanded. “As I’d promised, I’m giving you a short lesson about the ‘real’ England. The existing British monarchy.” His words perked my attention.

More generally, the Gospel of Luke roots the coming of Jesus in the larger story of God’s reliability. When people in Luke 1–2 recognized the significance of John the Baptizer and Jesus, when the two were conceived and born, they extolled God as a promise keeper. Mary (Luke 1:46–55) and Zechariah (Luke 1:67–79) described God as remembering mercy and covenantal pledges. Simeon and Anna had similar responses (Luke 2:25–38). Jesus launched his ministry in Nazareth with a statement about scriptural promises finding their fulfillment in his work (Luke 4:16–21). Why should people be concerned with the question of whether God keeps promises? The point is not to box God into a strict set of definitions and expectations to make God utterly predictable. Nor is it about trying to prove Christianity is true. Rather, confidence in God’s dependability makes a key statement about who God is; it reaffirms God as a legitimate focus of our faith. Why should anyone put hope in a God who lacks the power or resolve to deliver on promises? Why trust a God who might terminate agreements or change the terms when the going gets rough? God’s reliability makes the good news about God’s disruptive activity good.

Plus Tom always said 'pacifically' when he meant 'specifically.'" Cara clicked eagerly and pointed at Pip in agreement. "Massive red flag that was." "I pacifically think you’re better off without him," said Pip. "I atlantically think so too,’" added Cara

The first eastern religion was imported into Rome very officially, with the agreement of the Senate, after consultation of the Sibylline Books. In 205 Bc, after a new and more serious outbreak of showers of stones (hail?), customarily expiated by a sacrificial novena, the Books were believed to indicate that the interminable war with Carthage would end in victory if the 'Idaean Mother' was transferred from Pessinus to Rome (Liv., 29, 11, 4-5).

Do you like to read?' Emerie's mouth curled upward. 'I live alone, up in the mountains. I have nothing to do with my spare time except work in my garden and read whatever books I order through the mail service. And in the winter, I don't even have the distraction of my gardening. So, yes, I like to read. I cannot survive without reading.' Nesta grunted her agreement. 'What manner of books?' Gwyn asked. 'Romantics,' Emerie said, adjusting her own hair, the thick black braid full of reds and browns in the sunlight. Nesta started. Emerie's eyes lit. 'You too? Which ones?' Nesta rattled off her top five, and Emerie grinned, so broadly it was like seeing another person. 'Have you read Sellyn Drake's novels?' Nesta shook her head. Emerie gasped, so dramatically that Cassian muttered something about sparing him from smut-obsessed females before heading further into the ring. 'You must read her books. You must. I'll bring the first one tomorrow. You'll stay up all night reading it, I swear.' 'Smut?' Gwyn asked, catching Cassian's muttered words. There was enough hesitation in her voice to make Nesta draw up straight. Nesta glanced at Emerie, realising the female didn't know about Gwyn- her history, or why the priestesses lived in the library. But Emerie asked. 'What do you read?' 'Adventure, sometimes mysteries. But mostly I read whatever Merrill, the priestess I work with, has written that day. Not as exciting as romance, not by a long shot. Emerie said casually. 'I can bring one of Drake's brooks for you, too- one of her milder ones. An introduction to the wonders of romance.' Emerie winked at Nesta. Nesta waited for Gwyn to refuse, but the priestess smiled. 'I'd like that.

Indeed it seemed at first that Medina’s Jews were quite open to him. The clans of the three main Jewish tribes had willingly signed on to the arbitration agreement and were part of the umma, though only as secondary members—as confederates, that is, of the dominant Aws and Khazraj tribes. The Quranic voice had appealed directly to the original “People of the Book,” instructing Muhammad to say: “We believe in that which has been revealed to us and that which was revealed to you. Our God and your God is one.”2 The believers were not to argue with Jews “except fairly and politely,”3 the Quran instructed. They should say, “People of the Book, let us come to an agreement that we will worship none but God, that we will associate no partners with him, and that none of us shall set up mortals as deities alongside God.”4 And then, since that formulation might be understood to exclude Christians, further verses expanded on it: “Believers, Jews, Christians, Zoroastrians, whoever believes in God and the Day of Judgment and does what is right, all shall be rewarded by God5 . . . We believe in God and in what was revealed to us, in that which was revealed to Abraham and Ishmael, to Isaac and Jacob and the tribes, and in that which God gave to Moses and Jesus and the prophets. We discriminate against none of them.

Kant bases upon the fact, that in all religions old and new which are partly comprised in sacred books, intelligent and well-meaning teachers of the people have continued to explain them, until they have brought their actual contents into agreement with the universal principles of morality. Thus did the moral philosophers amongst the Greeks and Romans with their fabulous legends; till at last they explained the grossest polytheism as mere symbolical representations of the attributes of the one divine Being, and gave a mystical sense to the many vicious actions of their gods, [...] in order to bring the popular faith, which it was not expedient to destroy, into agreement with the doctrines of morality. The later Judaism and Christianity itself he thinks have been formed upon similar explanations, occasionally much forced, but always directed to objects undoubtedly good and necessary for all men. Thus the Mahometans gave a spiritual meaning to the sensual descriptions of their paradise, and thus the Hindoos, [...] interpreted their Vedas. In like manner, [...] the Christian Scriptures of the Old and New Testament, must be interpreted throughout in a sense which agrees with the universal practical laws of a religion of pure reason

Make oracle Java JRE/JDK the default Java  If you are dealing with JDK, just type the code below and press enter: Do the same (type the code below) for JDK and tap Enter: Type the code below as well and tap Enter: For oracle JRE (32 or 64 bit) For the installation of JRE, type the code below and tap Enter: For the installation of JDK, type the code below and tap Enter: Reload the system path file/etc/profile Type the following and tap enter: You need to note that the system-wide path file will reload once you reboot your Linux system. Test a successful installation Open your terminal, type and tap enter: java –version You get the something like this if your installation of 32 bit Java is successful. If you are using a 64-bit java, you’ll get something like this: If the tests mentioned above work as depicted above, you can be sure that your Java is successfully installed on your system. 2: Windows The process of downloading and installing Java in Windows is even easier than in Linux. Let’s go through the steps: Click this link to download the latest version of Java JDK. Now accept the license agreement and download the latest JDK according to your version (that is 64 or 32 bit) of Java for windows. When your download is complete, run the exe file to install JDK, and click next. Click close when the installation completes. Set Java environment variables: classpath and path The path variable offers the location of executables such as java, javac and so forth. You can be able to run a program without specifying the PATH but you’ll require a full path of executable such as C:\Program Files\Java\jdk1.8.0_131\bin\javac as opposed to the simple javac A.Java The variable ‘CLASSPATH’ provides the library files’ location. We’ll now look at the steps to set the CLASSPATH and PATH. Right click on ‘My Computer’ and then select ‘properties’ Select ‘advanced system settings’ and then ‘environment variables’.

[Dial.1.833.742.9500] How to upgrade quickbooks old version to new version after new updates? Upgrading QuickBooks from an older version to the latest one is essential for businesses that want to take advantage of improved features, enhanced security, and optimal performance. While QuickBooks makes it relatively easy to upgrade, the process can vary slightly depending on the version you're upgrading from and the type of QuickBooks product you have. In this guide, we will walk you through the steps involved in upgrading QuickBooks, address some common concerns, and answer frequently asked questions (FAQs) to ensure a smooth transition. Why Upgrade QuickBooks? Before diving into the steps, it's important to understand the benefits of upgrading to the latest version of QuickBooks New Features and Functionality: Each new version of QuickBooks introduces features that can improve your business's accounting processes, such as advanced reporting, integration with third-party tools, and improved data entry options. Security Updates: New versions typically include security patches that protect your financial data from threats, ensuring compliance with data protection laws. Performance Enhancements: Newer versions are optimized for better performance, meaning your QuickBooks experience will be faster and more reliable. Support for New Technologies: Upgrading allows your QuickBooks software to remain compatible with newer operating systems and other software you use. Support for Advanced Accounting: New versions often include features like payroll updates, multi-user support, and project management tools that simplify accounting for growing businesses. How to Upgrade QuickBooks from an Old Version to a New Version Step 1: Determine Compatibility and Requirements Before upgrading, check if your computer meets the system requirements for the version you are upgrading to. Different versions of QuickBooks require specific operating systems (Windows or macOS), memory (RAM), and processor capabilities. Visit QuickBooks' official website to review the system requirements for the version you plan to upgrade to. Ensure that your hardware and operating system are compatible with the newer version of QuickBooks. Step 2: Backup Your Company File It’s critical to back up your QuickBooks company file before upgrading to ensure that no data is lost. Here's how: Open QuickBooks and log into your company file. Go to the File menu and select Back Up. Follow the on-screen instructions to create a backup and save it in a secure location. Tip: If you're using QuickBooks Desktop in a multi-user setup, make sure all users are logged out before you perform the backup. Step 3: Download the New Version To upgrade, you'll need to download the latest version of QuickBooks. If you already have a subscription to QuickBooks Pro Plus, Premier Plus, or Enterprise, you can simply download the latest update from within the application. Go to the QuickBooks Downloads & Updates page on Intuit’s website. Choose the version of QuickBooks you are upgrading to. Click Download and save the file to your computer. If you don't have a subscription and need to purchase the latest version, go to the QuickBooks website and select the version that fits your needs. QuickBooks offers several options such as QuickBooks Pro, Premier, and Enterprise. Step 4: Install the New Version Once you've downloaded the latest version of QuickBooks, follow these steps to install it: Locate the installation file you downloaded and double-click it to start the installation. Follow the on-screen instructions to complete the installation. You may be asked to accept the license agreement and choose the installation type (either typical or custom). During installation, select where you want to install QuickBooks, or accept the default location. After installation, restart your computer to ensure all system changes take effect.

[Dial 833.742.9500] How to Install and set up QuickBooks Desktop for Mac after new updates? Installing and Setting Up QuickBooks Desktop for Mac: Complete Guide QuickBooks Desktop for Mac offers a comprehensive accounting solution designed specifically for Apple users. This guide walks you through the entire installation and setup process, helping you get your financial management system up and running quickly. System Requirements and Preparation Q: What are the system requirements for the latest QuickBooks Desktop for Mac? A: The latest version of QuickBooks Desktop for Mac typically requires: macOS 11 (Big Sur) or newer At least 4GB of RAM (8GB recommended) 2.4 GHz processor or faster 2GB of disk space (additional space for company files) Internet connection for activation, updates, and online features Display resolution of 1280 x 800 or higher Always check Intuit's website for the most current requirements, as they update with each new release. Q: Should I close any applications before installing QuickBooks for Mac? A: Yes, before beginning installation: Close all applications, especially other financial software Ensure you have administrator access to your Mac Disable sleep mode to prevent interruptions Back up any existing financial data Temporarily disable antivirus software Ensure you have a stable internet connection Purchasing and Downloading Q: What's the best way to purchase QuickBooks Desktop for Mac? A: You have several options: Purchase directly from the Intuit website to ensure you get the latest version Buy from authorized retailers like Apple Store, Amazon, or Best Buy Purchase through a certified QuickBooks ProAdvisor who may offer discounts Consider subscribing to get automatic updates rather than buying outright Q: After purchasing, how do I download QuickBooks Desktop for Mac? A: Follow these steps: Log in to your Intuit account at accounts.intuit.com Navigate to "Your Products and Services" Find QuickBooks Desktop for Mac in your purchases Click "Download" and save the .dmg file to a location you can easily access Wait for the download to complete (file size is typically 1-2GB) If you purchased a physical copy, insert the installation disc and proceed to the installation section. Installation Process Q: How do I install QuickBooks Desktop for Mac once I've downloaded it? A: Complete installation with these steps: Locate and double-click the downloaded .dmg file When the installation window appears, drag the QuickBooks icon to the Applications folder Enter your Mac administrator password if prompted Wait for the copying process to complete Eject the installation disk image Navigate to your Applications folder and double-click the QuickBooks icon Accept the software license agreement Enter your license and product numbers when prompted Complete registration when asked.