Adding Emphasis To Quotes

Then you will simply have to see for yourself. Touch me, lass. Feel my ...sock." His silver gaze sizzled with challenge, as he unzipped his zipper. Uh-uh." She shook her head for added emphasis. Then find me a pair of trews that doona threaten to sever my manparts.

Jesus said, “If those who lead you say to you, ‘Look, the Kingdom is in the sky,’ then the birds of the sky will get there first. If they say, ‘It is in the sea,’ then the fish will get there first. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the children of the living Father. But if you will not know yourselves, then you dwell in poverty, and it is you who are that poverty” (emphasis added).

For each of you to receive revelation unique to your own needs and responsibilities, certain guidelines prevail. The Lord asks you to develop 'faith, hope, charity and love, with an eye single to the glory of God.' Then with your firm 'faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, [and] diligence,' you may ask, and you will receive; you may knock, and it will be opened unto you (D&C 4:5–6; emphasis added).

But that's the same for everyone if we let society determine our value," Steve explained as he sat down on the piano bench. "We always lose when we evaluate ourselves according to some one else's ideas or standards. And there are as many standards as there are people. A jock measures you by your athletic ability; a student by your brains; a steady by your looks. It's a losing battle," he said, striking a sour piano chord for added emphasis. "We have to forget about what people say or think, and recognize that God's values are the only important ones.

But, however, I clapped a stopper over his capers.’ Dr Maturin was proud of his nautical expressions: sometimes he got them right, but right or wrong he always brought them out with a slight emphasis of satisfaction, much as others might utter a particularly apt Greek or Latin quotation. ‘And brought him up with a round stern,’ he added.

All significant action must be followed by inaction.

But perhaps the most important innovation in the doctrine of jihad was its outright prohibition of all but strictly defensive wars. “Fight in the way of God those who fight you,” the Quran says, “but do not begin hostilities; God does not like the aggressor” (2:190). Elsewhere the Quran is more explicit: “Permission to fight is given only to those who have been oppressed … who have been driven from their homes for saying, ‘God is our Lord’ ” (22:39; emphasis added).

The New Testament also primarily places the blame for mankind’s original sin on Adam, not Eve. In Romans 5:12, we learn that “sin came into the world through one man [emphasis added] and death through sin, and so death spread to all men because all men sinned.” In 1 Corinthians 15:22 Paul declares, “or as in Adam [emphasis added] all die, so also in Christ shall all be made alive.

The thing is, Jesus was the ultimate embracer of chaos. He preached and taught and shepherded a flock, and in the midst of his tumultuous ministry, he accepted everyone. Everyone was allowed to join in on the love. The widows, the prostitutes, the lepers, the orphans, people with great need, people who brought drama and stress into his life, and folks who weren’t always lovable or even kind. Furthermore, Jesus told us to love them too. He didn’t ask us kindly or say, “Hey guys, maybe you could . . .” No, he straight up called us to stand with the oppressed. Jesus looked at them and said, “Bring it on.” Jesus took in the messy, broken pieces and said, “Behold, I am making all things new” (Rev. 21:5 WEB). Amid our chaos, fear, and frustration there is the reminder, “For everything there is a season, and a time to every purpose under heaven” (Eccl. 3:1 WEB, emphasis added).

The reason that common AD/HD strategies alone don’t always work is because they usually focus on merely controlling the negative and difficult part of the AD/HD. You want to focus on supporting the new growth, not just taking care of the difficulties. As you grow and become more and more successful, you’ll constantly think of new ways to form cushions of support and structure underneath you. The emphasis should be on nourishing your successes, not just managing your deficits.

The secret of the Lord is with those who fear Him, and He will show them His covenant. Psalm 25:14, emphasis added

Whoever sheds the blood of man, by man shall his blood be shed” (Genesis 9:6; emphasis added).

And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. (Isaiah 30:25, emphasis added)

For the love of money is a root of all kinds of evil” (emphasis added). It’s not about money; it’s about our attitude. God doesn’t like it when we worship anything other than Him. He’s a jealous God, and if our love of money (or family, or career, or hobbies, or . . . you fill in the blank) gets in the way of our relationship with Him, then we have a problem. He doesn’t like that.

Human logic [emphasis added] was forced on us by the physical world and is therefore consistent with it. Mathematics derives from logic. This is why mathematics is consistent with the physical world.

And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you (Matthew 6:5–7; emphasis added).

Western civilization still has curb appeal. Things like economic growth, advances in medicine, and an emphasis on human rights seem to indicate that things are in good shape. But something has been added to the mix that serves as the intellectual and spiritual basis for our society. The institutions at the foundation of our way of life don’t seem solid any longer. And the most important of these institutions is the household.

When God shook Israel awake from her violent slumber, He said, “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy” (Ezekiel 16:49, emphasis added).

In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; Then he openeth the ears of men, and sealeth their instruction [within them], That he may withdraw man from his purpose, and hide pride from man.(emphasis added)

A president must be willing to share the worst with the people, the bad news with the good. All presidents have a large obligation to inform, warn, protect, to define goals and the true national interest. It should be a truth-telling response to the world, especially in crisis. Trump has, instead, enshrined personal impulse as a governing principle of his presidency. “When his performance as president is taken in its entirety, I can only reach one conclusion: Trump is the wrong man for the job.” - Bob Woodward, Rage, pp. 391-2 (emphasis added).

The Bible says we were dead in our “trespasses and sins” (Eph. 2:1) and “were by nature children of wrath” (2:3, emphasis added). In other words, we were born physically alive but spiritually dead. We had neither the presence of God in our lives nor the knowledge of His ways.

encourage one another daily, as long as it is called ‘Today,’ so that none of you may be hardened by sin’s deceitfulness” (Hebrews 3:13, emphasis added). We impact one another to the extent to which we mutually encourage each other. Without that, we run the risk of becoming hardened.

Private sector networks in the United States, networks operated by civilian U.S. government agencies, and unclassified U.S. military and intelligence agency networks increasingly are experiencing cyber intrusions and attacks,” said a U.S.-China Economic and Security Review Commission report to Congress that was published the same month Conficker appeared. “. . . Networks connected to the Internet are vulnerable even if protected with hardware and software firewalls and other security mechanisms. The government, military, businesses and economic institutions, key infrastructure elements, and the population at large of the United States are completely dependent on the Internet. Internet-connected networks operate the national electric grid and distribution systems for fuel. Municipal water treatment and waste treatment facilities are controlled through such systems. Other critical networks include the air traffic control system, the system linking the nation’s financial institutions, and the payment systems for Social Security and other government assistance on which many individuals and the overall economy depend. A successful attack on these Internet-connected networks could paralyze the United States [emphasis added].

Jesus didn’t come to give us a kinder, gentler patriarchy or a new-and-improved version of any other social system known to humankind. In his own words, he came to bring a “kingdom that is not of this world” (John 18:36, emphasis added)—the kingdom we lost in the fall, a kingdom that is utterly foreign to us.

Just as we saw in Genesis 1, there are hints in Genesis 3 that Eden is home to other divine beings. In verse 22, after Adam and Eve have sinned, God says: “Behold, the man has become like one of us in knowing good and evil” (emphasis added). That phrase is the same sort of signpost we saw in Genesis 1:26 (“our image”).

Apperception,” as it is presently conceived, means “introspective self-consciousness,” “the mind’s perception of itself as a conscious agent,” “a condition in which we are conscious of our own existence and consciousness of our own perceptions,” “perception of the sum of things,” and “the recognition of truths” [emphasis added].

Don't you know the soul is an immortal principle? How can it suffer alteration?" "I don't believe at all that it's an immortal principle. I believe it can perfectly be destroyed. That's what has happened to mine, which was a very good one to start with; and it's you I have to thank for it. You're very bad," she added with gravity in her emphasis.

You see, when I think of these events, it is not the sadness that I most remember. It is the union between souls. When we experience sadness, we share in a common suffering. It is one of the few times when people allow themselves to be truly vulnerable. It is a time when our culture allows us to be completely honest about how we feel. [Emphasis added.]

Jesus answered him in John 14:9 by saying, “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father” (emphasis added). Jesus helped the original disciples and those of us who follow him now to see that any conceptualization of God that is accurate is one that is congruent with who Jesus is.

Matt said, “I need to go. I have other appointments today.” Without a single ounce of hesitation, he cupped Priss’s shoulders, drew her forward, and gave her a smacking kiss right on her slightly parted lips. It was a toss-up who was more surprised, Priss or Trace. Priss blinked rapidly, Trace snarled and Chris laughed at them both. “I enjoyed working with you, Priss. You were more than entertaining, and a font of information on all things kinky.” Trace narrowed his eyes. Was Matt trying to rile him? All things kinky? Just what the hell had they discussed? “What does that mean, Matt?” “She schooled us on the porn marketplace. Very informative.” After a meaningful glance at Trace, he turned back to Priss. “I hope to see you again.” She went still, unsure what to say. Trace filled in the silence. “Did you want to bill me, or get paid now?” “I almost hate to charge, it was all so fascinating.” Trace growled. “But you will.” Grinning, Matt said, “Yes.” As he turned away, he added, “I’ll get something in the mail to Dare. He can pass it along to you. I certainly trust you.” Matt’s emphasis meant that Priss didn’t trust him—not that Trace needed a reminder of that.

But Jesus said, “Not everyone is mature enough to live a married life. It requires a certain aptitude and grace. Marriage isn’t for everyone. Some, from birth seemingly, never give marriage a thought. Others never get asked—or accepted. And some decide not to get married for kingdom reasons. But if you’re capable of growing into the largeness of marriage, do it.” (Matthew 19:11-12 The Message, emphasis added)

The difficulty,” he says, “lies not in comprehending that money is a commodity, but in discovering how, why and by what means a commodity becomes money” (186): What appears to happen is not that a particular commodity becomes money because all other commodities universally express their values in it, but, on the contrary, that all other commodities universally express their values in a particular commodity because it is money. (187, emphasis added)

He assumed a manner that could be called circular irony. Everything he said, he said in quotes, with an artificial, exaggerated emphasis, and with the elocution of someone playing a succession of improvised, ad hoc roles. Therefore, whoever did not know him long and well was confounded, for it seemed impossible ever to tell what the man thought true and what false, and when he was speaking seriously and when he was merely amusing himself with words.

Two days before we were "banished" from the town my father came to see me. He sat down and in a leisurely way, without looking at me, wiped his red face, then took out of his pocket our town Messenger, and deliberately, with emphasis on each word, read out the news that the son of the branch manager of the State Bank, a young man of my age, had been appointed head of a Department in the Exchequer. "And now look at you," he said, folding up the newspaper, "a beggar, in rags, good for nothing! Even working-class people and peasants obtain education in order to become men, while you, a Poloznev, with ancestors of rank and distinction, aspire to the gutter! But I have not come here to talk to you; I have washed my hands of you --" he added in a stifled voice, getting up. "I have come to find out where your sister is, you worthless fellow. She left home after dinner, and here it is nearly eight and she is not back. She has taken to going out frequently without telling me; she is less dutiful -- and I see in it your evil and degrading influence. Where is she?" In his hand he had the umbrella I knew so well, and I was already flustered and drew myself up like a schoolboy, expecting my father to begin hitting me with it, but he noticed my glance at the umbrella and most likely that restrained him. "Live as you please!" he said. "I shall not give you my blessing!

Albert Camus, from Leonard Cohen’s reading list, makes an appearance here, from Notebooks, 1935–1951: “What gives value to travel is fear. It is the fact that, at a certain moment, when we are so far from our own country … we are seized by a vague fear, and an instinctive desire to go back to the protection of old habits. This is the most obvious benefit of travel. At that moment we are feverish but also porous, so that the slightest touch makes us quiver to the depths of our being.” (emphasis added)

A Personal Atonement At some point the multitudinous sins of countless ages were heaped upon the Savior, but his submissiveness was much more than a cold response to the demands of justice. This was not a nameless, passionless atonement performed by some detached, stoic being. Rather, it was an offering driven by infinite love. This was a personalized, not a mass atonement. Somehow, it may be that the sins of every soul were individually (as well as cumulatively) accounted for, suffered for, and redeemed for, all with a love unknown to man. Christ tasted "death for every man" (Hebrews 2:9; emphasis added), perhaps meaning for each individual person. One reading of Isaiah suggests that Christ may have envisioned each of us as the atoning sacrifice took its toll—"when thou shalt make his soul an offering for sin, he shall see his seed" (Isaiah 53:10; emphasis added; see also Mosiah 15:10–11). Just as the Savior blessed the "little children, one by one" (3 Nephi 17:21); just as the Nephites felt his wounds "one by one" (3 Nephi 11:15); just as he listens to our prayers one by one; so, perhaps, he suffered for us, one by one. President Heber J. Grant spoke of this individual focus: "Not only did Jesus come as a universal gift, He came as an individual offering with a personal message to each one of us. For each one of us He died on Calvary and His blood will conditionally save us. Not as nations, communities or groups, but as individuals."55 Similar feelings were shared by C. S. Lewis: "He [Christ] has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world."56 Elder Merrill J. Bateman spoke not only of the Atonement's infinite nature, but also of its intimate reach: "The Savior's atonement in the garden and on the cross is intimate as well as infinite. Infinite in that it spans the eternities. Intimate in that the Savior felt each person's pains, sufferings, and sicknesses."57 Since the Savior, as a God, has the capacity to simultaneously entertain multiple thoughts, perhaps it was not impossible for the mortal Jesus to contemplate each of our names and transgressions in concomitant fashion as the Atonement progressed, without ever sacrificing personal attention for any of us. His suffering need never lose its personal nature. While such suffering had both macro and micro dimensions, the Atonement was ultimately offered for each one of us.

After all, the media have been and are the major dispenser of the ideals and norms surrounding motherhood: Millions of us have gone to the media for nuts-and-bolts child-rearing advice. Many of us, in fact, preferred media advice to the advice our mothers gave us. We didn't want to be like our mothers and many of us didn't want to raise our kids the way they raised us (although it turns out they did a pretty good job in the end). Thus beginning in the mid-1970s, working mothers became the most important thing you can become in the United States: a market. And they became a market just as niche marketing was exploding--the rise of cable channels, magazines like Working Mother, Family Life, Child, and Twins, all supported by advertisements geared specifically to the new, modern mother. Increased emphasis on child safety, from car seats to bicycle helmets, increased concerns about Johnny not being able to read, the recognition that mothers bought cars, watched the news, and maybe didn't want to tune into one TV show after the next about male detectives with a cockatoo or some other dumbass mascot saving hapless women--all contributed to new shows, ad campaigns, magazines, and TV news stories geared to mothers, especially affluent, upscale ones. Because of this sheer increase in output and target marketing, mothers were bombarded as never before by media constructions of the good mother. The good mother bought all this stuff to stimulate, protect, educate, and indulge her kids. She had to assemble it, install it, use it with her child, and protect her child from some of its features.

Brothers and sisters in Christ, it must never be forgotten that we have a great intercessor that prays for us around the clock. Heb. 7:25 states, “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (emphasis added). The days ahead are made much sweeter, even in the face of coming persecutions, when we know in our heart of hearts that our Savior peers daily into our lives praying and strengthening us to stand till the end of our call of service.

The customer is also at the center of how we analyze and manage performance metrics. Our emphasis is on what we call controllable input metrics, rather than output metrics. Controllable input metrics (e.g., reducing internal costs so you can affordably lower product prices, adding new items for sale on the website, or reducing standard delivery time) measure the set of activities that, if done well, will yield the desired results, or output metrics (such as monthly revenue and stock price). We detail these metrics as well as how to discover and track them in chapter six.

JUNIA: An Apostle above Other Apostles Do you know who Junia is?3 Here’s all we know: “Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was” (Romans 16:7, emphasis added). Here are words of utter profundity, words that have been silenced like a blue parakeet perhaps more than any other words in the Bible about women: “outstanding among the apostles.” Junia is an outstanding apostle, though to be sure, being a woman had little to do with it. What mattered were her intelligence, her giftedness, and her calling.

To deconstruct a concept is to analyze it in a way which reveals its construction—both in the temporal sense of its birth and development over time and in a certain cultural and political matrix, and in the sense of its own present structure, its meaning, and its relation to other concepts. One of the most impressive aspects of such an analysis is the revelation of the ‘contingency’ of the concept, i.e. the fact that it is only the accidental collaboration of various historical events and circumstances that brought that concept into being, and the fact that there could be a world of sense without that concept in it (emphasis added).26 In

You and I are called to be holy, to stand as lights in a darkened world, and yet we live in the world. We do not attend church every day of the week, nor do many of us associate only with persons of our own faith or moral persuasion. We have been called to come out of the world in the sense that we are to forsake the ways and whims and voices and values of the world and the worldly. Of his chosen Twelve, Jesus prayed: “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:14–15; emphasis added). There is

read the Bible daily? That means every day without fail. Each of us should say to ourselves,“No Bible, no breakfast. No read, no feed.” Be like Job, who “treasured the words of His mouth more than [his] necessary food” (Job 23:12, emphasis added). The key is to put your Bible before your belly—to seek first the kingdom of God and His righteousness. If we are not “disciples” of Christ—disciplined to His Word—we will more than likely reproduce after our own kind. If we are worldly and undisciplined, our kids may grow up to follow our poor example of what a Christian should be. If we are hypocrites, we may just reproduce hypocrites. What greater parental betrayal could there be than to lead your children to hell? So esteem God’s Word more than your necessary food, and teach your kids to do the same.

God knew when the time was just right to send Jesus, the Messiah, into the world. He knew when the exact religious, cultural, and political conditions were in place. Paul wrote, “When the right time came, God sent his Son, born of a woman” (Galatians 4:4, emphasis added). You see, God is not making up plans as he goes. All the grand events of God’s plan for our redemption have been scheduled in advance, from Creation to the enslavement and exodus of God’s people from Egypt; to David’s taking the throne in Israel; to the birth, death, and resurrection of Jesus; to the day when Jesus will return. Paul said that God “has set a day for judging the world” (Acts 17:31). The course and timing of history is not a mystery to God. Time is in his hands, and he will bring about his plans and purposes in our world and in our lives right on time.

When you are confronted by evidence that the faith in which you were brought up no longer provides an adequate explanation for the nature, meaning and purpose of your life, you have three choices. You can refuse to accept the evidence and continue as before. You can abandon the faith you grew up with, because it has proved to be inadequate. Or, third, you can accept the new knowledge and use it to develop a more mature understanding of what lies at the core of your beliefs. The first response is intellectually dishonest. The second is intellectual laziness. The third is a stance of critical acceptance, leading to a reinterpretation of core concepts. . . . It requires courage and a plethora of other virtues that have been gathering dust in your spirit. Every advance in understanding invites us into a deeper faith. (Feehan 2012, 148, emphasis added) ❄

I must say, you aren’t being very mature or very consistent!” His dark brows snapped together as their truce began to disintegrate. “What the hell is that supposed to mean?” Elizabeth bridled, looking at him like the haughty, disdainful young aristocrat she was born to be. “It means,” she informed him, making a monumental effort to speak clearly and coolly, “that you have no right to act as if I did something evil, when in truth you yourself regarded it as nothing but a-a meaningless dalliance. You said as much, so there’s no point in denying it!” He finished loading the gun before he spoke. In contrast to his grim expression, his voice was perfectly bland. “My memory apparently isn’t as good as yours. To whom did I say that?” “My brother, for one,” she said, impatient with his pretense. “Ah, yes, the honorable Robert,” he replied, putting sarcastic emphasis on the word “honorable.” He turned to the target and fired, but the shot was wide of the mark. “You didn’t even hit the right tree,” Elizabeth said in surprise. “I thought you said you were going to clean the guns,” she added when he began methodically sliding them into leather cases, his expression preoccupied. He looked up at her, but she had the feeling he’d almost forgotten she was there. “I’ve decided to do it tomorrow instead.” Ian went into the house, automatically putting the guns back on the mantel; then he wandered over to the table, frowning thoughtfully as he reached for the bottle of Madeira and poured some into his glass. He told himself it made no difference how she might have felt when her brother told her that falsehood. For one thing, she was already engaged at the time, and, by her own admission, she’d regarded their relationship as a flirtation. Her pride might have suffered a richly deserved blow, but nothing worse than that.

Tegmark argues that "our universe is not just described by mathematics-it is mathematics" [emphasis added]. His argument starts with the rather uncontroversial assumption that an external physical reality exists that is independent of human beings. He then proceeds to examine what might be the nature of the ultimate theory of such a reality (what physicists refer to as the "theory of everything"). Since this physical world is entirely independent of humans, Tegmark maintains, its description must be free of any human "baggage" (e.g., human language, in particular). In other words, the final theory cannot include any concepts such as "subatomic particles," "vibrating strings," "warped spacetime," or other humanly conceived constructs. From this presumed insight, Tegmark concludes that the only possible description of the cosmos is one that involves only abstract concepts and the relations among them, which he takes to be the working definition of mathematics.

Child marriage The Qur’an takes child marriage for granted in its directives about divorce. Discussing the waiting period required in order to determine if the woman is pregnant, it says: “If you are in doubt concerning those of your wives who have ceased menstruating, know that their waiting period shall be three months. The same shall apply to those who have not yet menstruated” (Qur’an 65:4, emphasis added). In other words, Allah is here envisioning a scenario in which a prepubescent woman is not only married, but is being divorced by her husband. One reason why such a verse might have been “revealed” to Muhammad is that he himself had a child bride: The Prophet “married ‘Aisha when she was a girl of six years of age, and he consummated that marriage when she was nine years old.”10 Child marriages were common in seventh-century Arabia—and here again the Qur’an has taken a practice that should have been abandoned long ago and given it the sanction of divine revelation.

When equal sacrifices are required, equal rights must be given likewise. This has been such commonplace of thought for a hundred and twenty years that one is ashamed to find it still in need of emphasis. I any case, if this principle is applied in an army, and the great saying about the Marshal’s baton that every recruit carries in his knapsack is not an mere empty phrase, everybody feels that he is in his place, whether he is born to command or to obey. If I give any offence by this, I may add that this would be an army composed entirely of Fahnenjunker. Democratic sentiments? I hate democracy as I do the plague – besides, the democratic ideal of an army would be one consisting entirely, not of Fahnenjunker, but of officers with lax discipline and great personal liberty. For my taste, on the contrary, and for that of young Germans in general to-day, an army could not be too iron, too dictatorial, ad too absolute – but if it is to be so, then there must be a system of promotion that is not sheltered behind any sort of privilege, but opened up to the keenest competition. If we are to come to grief in this war it can only be from moral causes; for materially, whatever any one may say, we are strong enough. And the decisive factor will be the defects of leadership; or to express it more accurately, the relation in which officers and men stand to each other. It would not be for the first time in our experience, and it would be another proof that peoples too (for it is on the shoulders of the whole people, not jsut the ruling class) always repeat the same mistakes just as individuals do. The battle of Jena is an instance. This defeat should not be regarded as a great disaster, but as a just and well-deserved warning of the fate to cut loose from an impossible state of affairs; for in that battle a new principle of leadership encountered and overthrew an antiquated one. Every war that is lost is lost deservedly. One must always bear that in mind if one wishes to be the winner.

God has plans for our welfare and blessing. He has no plans for calamity in our lives. This core value trains us to see difficulties as opportunities for God to bless us and bring us more fully into His purposes for our lives. It also creates an expectation that God will bless us richly so we can be a blessing to others. It prevents us from coming under a poverty mindset. “‘For I know the plans that I have for you,’ declares the LORD, ‘plans for welfare and not for calamity to give you a future and a hope’” (Jeremiah 29:11). We are a special, holy and royal people. This core value trains us to value others and ourselves as the precious possessions of God, for whom He sacrificed His only Son. It fosters a culture of honor in which we treat others as royalty because we are royalty. “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9, emphasis added).

Elizabeth,” he interrupted in a husky whisper, and suddenly his eyes were smoldering as he held out his hand, sensing victory before Elizabeth ever realized she was defeated. “Come here.” Of its own accord Elizabeth’s hand lifted, his fingers closed around it, and suddenly she was hauled forward; arms like steel bands encircled her, and a warm, searching mouth descended on hers. Parted lips, tender and insistent, stroked hers, molding and shaping them to fit his, and then the kiss deepened abruptly while hands tightened on her back and shoulders, caressing and possessive. A soft moan interrupted the silence, but Elizabeth didn’t know the sound came from her; she was reaching up, her hands grasping broad shoulders, clinging to them for support in a world that had suddenly become dark and exquisitely sensual, where nothing mattered except the body and mouth locked hungrily to hers. When he finally dragged his mouth from hers Ian kept his arms around her, and Elizabeth laid her cheek against his crisp white shirt, feeling his lips brush the hair atop her head. “That was an even bigger mistake than I feared it would be,” he said, and then he added almost absently, “God help us both.” Strangely, it was that last remark that frightened Elizabeth back to her senses. The fact that he thought they’d gone so far that they’d both need some sort of divine assistance hit her like a bucket of ice water. She pulled out of his arms and began smoothing creases from her skirt. When she felt able, she lifted her face to his and said with a poise born of sheer terror, “None of this should have happened. However, if we both return to the ballroom and contrive to spend time with others, perhaps no one will think we were together out here. Good-bye, Mr. Thornton.” “Good night, Miss Cameron.” Elizabeth was too desperate to escape to remark on his gentle emphasis on the words “good night,” which he’d deliberately used instead of “good-bye,” nor did she notice at the time that he didn’t seem to realize she was correctly Lady Cameron, not Miss Cameron.

By contrast, condemnation will never call you to come into God’s presence. It will convince you that you have nowhere to go because of where you’ve been. One of my friends told me that the most prominent feature of depression is the unremitting belief that things will never get any better than they are right now. In the same way, one of the most prominent features of condemnation is the unshakable sensation that I’ll never change from who I am right now. I’ve always struggled with this; therefore, I’ll never conquer it. Condemnation is the older brother in the parable of the prodigal son. He wrongly believes—and wants to make you believe—that because you went to the pigpen, the pigpen should be your permanent mailing address. But it’s not his house we’re returning to or his rules we’re abiding by. The Father makes a different proclamation: This son of mine was dead and is alive again; he was lost and is found. (Luke 15:24, emphasis added) Now that’s more like it. The past is buried (he was dead); the present is resurrected (he is alive). That’s the way the Father speaks. He understands the correct usage of tenses. What was does not determine what will be, because God is in every moment, redeeming it for His glory. And it gets even better than that. Not only does the Spirit set us free from chains that have bound us to our past, but He actually unleashes the Father’s vision of our future into our present reality. That

I have to ask you something.” Stumbling over words, I described my encounter with Edward. “I have to meet him at the railroad trestle next week. I’m supposed to do something when I get there, but he didn’t say what…” My voice trailed away. The expression on Andrew’s face told me he knew exactly what I was talking about. “Drat,” he muttered. “That low-down skunk. I was hoping he’d forgotten.” Andrew hesitated. Without looking at me, he picked up a piece of chalk and started drawing a little train on the floor. Concentrating on his sketch, he said, “Before I got sick, Edward dared me to jump off the trestle.” My heart beat faster. “Is that what I’m supposed to do? Jump off?” “Now, now, don’t get all het up, Drew. It’s not as bad as you think.” Carefully, Andrew added a curlicue of smoke to his drawing. “You walk out on the trestle and jump in the river. Then you swim to shore. It’s a simple as one two three.” He tapped the chalk three times for emphasis. My mouth was so dry I could hardly speak. Lying down between the rails or dynamiting the train might be better than this. “How high is the trestle?” Instead of answering my question, Andrew said, “It’s a test of manhood. Lots of boys have done it.” I wasn’t interested in testing my manhood or hearing about other boys. I just wanted to know what was going to happen to me. Me--a boy who was scared to jump off a diving board into eight feet of crystal-clear chlorinated water.

Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning. Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica. [M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button. Robots will neither be common nor very good in 2014, but they will be in existence. The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes. “[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground. [V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver. [W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible. [T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that! There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect. Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran". [M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. [T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure.

The world recoiled in horror in 2012 when 20 Connecticut schoolchildren and six adults were killed at Sandy Hook Elementary School. . . . The weapon was a Bushmaster AR-15 semiautomatic rifle adapted from its original role as a battlefield weapon. The AR-15, which is designed to inflict maximum casualties with rapid bursts, should never have been available for purchase by civilians (emphasis added).1 —New York Times editorial, March 4, 2016 Assault weapons were banned for 10 years until Congress, in bipartisan obeisance to the gun lobby, let the law lapse in 2004. As a result, gun manufacturers have been allowed to sell all manner of war weaponry to civilians, including the super destructive .50-caliber sniper rifle. . . .(emphasis added)2 —New York Times editorial, December 11, 2015 [James Holmes the Aurora, Colorado Batman Movie Theater Shooter] also bought bulletproof vests and other tactical gear” (emphasis added).3 —New York Times, July 22, 2012 It is hard to debate guns if you don’t know much about the subject. But it is probably not too surprising that gun control advocates who live in New York City know very little about guns. Semi-automatic guns don’t fire “rapid bursts” of bullets. The New York Times might be fearful of .50-caliber sniper rifles, but these bolt-action .50-caliber rifles were never covered by the federal assault weapons ban. “Urban assault vests” may sound like they are bulletproof, but they are made of nylon. These are just a few of the many errors that the New York Times made.4 If it really believes that it has a strong case, it wouldn’t feel the need to constantly hype its claims. What distinguishes the New York Times is that it doesn’t bother running corrections for these errors.

When God creates Eve, he calls her an ezer kenegdo. “It is not good for the man to be alone, I shall make him [an ezer kenegdo]” (Gen. 2:18 Alter). Hebrew scholar Robert Alter, who has spent years translating the book of Genesis, says that this phrase is “notoriously difficult to translate.” The various attempts we have in English are “helper” or “companion” or the notorious “help meet.” Why are these translations so incredibly wimpy, boring, flat . . . disappointing? What is a help meet, anyway? What little girl dances through the house singing, “One day I shall be a help meet”? Companion? A dog can be a companion. Helper? Sounds like Hamburger Helper. Alter is getting close when he translates it “sustainer beside him.” The word ezer is used only twenty other places in the entire Old Testament. And in every other instance the person being described is God himself, when you need him to come through for you desperately. There is no one like the God of Jeshurun, who rides on the heavens to help you . . . Blessed are you, O Israel! Who is like you, a people saved by the LORD? He is your shield and helper and your glorious sword. (Deut. 33:26, 29, emphasis added) I lift up my eyes to the hills—where does my help come from? My help comes from the LORD, the Maker of heaven and earth. (Ps. 121:1–2, emphasis added) May the LORD answer you when you are in distress; may the name of the God of Jacob protect you. May he send you help. (Ps. 20:1–2, emphasis added) We wait in hope for the LORD; he is our help and our shield. (Ps. 33:20, emphasis added) O house of Israel, trust in the LORD—he is their help and shield. O house of Aaron, trust in the LORD—he is their help and shield. You who fear him, trust in the LORD—he is their help and shield. (Ps. 115:9–11, emphasis added)

Inmates would overwhelmingly welcome segregation. As Lexy Good, a white prisoner in San Quentin State Prison explained, “I’d rather hang out with white people, and blacks would rather hang out with people of their own race.” He said it was the same outside of prison: “Look at suburbia. . . . People in society self-segregate.” Another white man, using the pen name John Doe, wrote that jail time in Texas had turned him against blacks: '[B]ecause of my prison experiences, I cannot stand being in the presence of blacks. I can’t even listen to my old, favorite Motown music anymore. The barbarous and/or retarded blacks in prison have ruined it for me. The black prison guards who comprise half the staff and who flaunt the dominance of African-American culture in prison and give favored treatment to their “brothers” have ruined it for me.' He went on: '[I]n the aftermath of the Byrd murder [the 1998 dragging death in Jasper, Texas] I read one commentator’s opinion in which he expressed disappointment that ex-cons could come out of prison with unresolved racial problems “despite the racial integration of the prisons.” Despite? Buddy, do I have news for you! How about because of racial integration?' (emphasis in the original) A man who served four years in a California prison wrote an article for the Los Angeles Times called “Why Prisons Can’t Integrate.” “California prisons separate blacks, whites, Latinos and ‘others’ because the truth is that mixing races and ethnic groups in cells would be extremely dangerous for inmates,” he wrote. He added that segregation “is looked on by no one—of any race—as oppressive or as a way of promoting racism.” He offered “Rule No. 1” for survival: “The various races and ethnic groups stick together.” There were no other rules. He added that racial taboos are so complex that only a person of the same race can be an effective guide.

Because the number system is like human life. (emphasis added) First you have natural numbers. The ones that are whole and positive. The numbers of a small child. But human consciousness expands. The child discovers a sense of long, and do you know what the mathematical expression is for longing?’ He adds cream and several drops of orange juice to the soup. ‘The negative numbers. The formalization of the feeling that you are missing something. And human consciousness expands and grows even more, and the child discovers the in between spaces. Between stones, between pieces of moss on the stones, between people. And between numbers. And do you know what that leads to? It leads to fractions. Whole numbers plus fractions prouce rational numbers. And human consciousness doesn’t stop there. It wants to go beyond reason. It adds an operation as absurd as the extraction of roots. And produces irrational numbers.’ He warms French bread in the over and fills the pepper mill. ‘It’s a form of madness. Because the irrational numbers are infinite. They can’t be written down. They force human consciousness out beyond the limits. And by adding irrational numbers to rational numbers, you get real numbers.’ I’ve stepped into the middle of the room to have more space. It’s rare that you have a chance to explain yourself to a fellow human being. Usually you have to fight for the floor. And this is important to me. ‘It doesn’t stop. It never stops. Because now, on the spot, we expand the real numbers with imaginary square roots of negative numbers. These are numbers we can’t picture, numbers that normal human consciousness cannot comprehend. And when we add the imaginary numbers to the real numbers, we have the complex number system. The first number system in which it’s possible to explain satisfactorily the crystal formation of ice. It’s like a vast, open landscape. The horizons. You head toward them, and they keep receding. That is Greenland, and that’s what I can’t be without! That’s why I don’t want to be locked up

the scientific rulers will provide one kind of education for ordinary men and women, and another for those who are to become holders of scientific power. Ordinary men and women will be expected to be docile, industrious, punctual, thoughtless, and contented. Of these qualities, probably contentment will be considered the most important. In order to produce it, all the researches of psycho-analysis, behaviourism, and biochemistry will be brought into play…. All the boys and girls will learn from an early age to be what is called “co-operative”, i.e., to do exactly what everybody is doing. Initiative will be discouraged in these children, and insubordination, without being punished, will be scientifically trained out of them…. Except for the one matter of loyalty to the world State and to their own order, members of the governing class will be encouraged to be adventurous and full of initiative. It will be recognized that it is their business to improve scientific technique, and to keep the manual workers contented by means of continual new amusements…. In normal cases, children of sufficient heredity will be admitted to the governing class from the moment of conception. I start with this moment rather than birth since it is from this moment and not merely the moment of birth that the treatment of the two classes will be different. If, however, by the time the child reaches the age of three it is fairly clear that he does not attain the required standard, he will be degraded at that point. [T]here would be a very strong tendency for the governing classes to become hereditary, and that after a few generations not many children would be moved from either class into the other. This is especially likely to be the case if embryological methods of improving the breed are applied to the governing class, but not to the others. In this way the gulf between the two classes as regards native intelligence will become continually wider and wider…. Assuming that both kinds of breeding are scientifically carried out, there will come to be an increasing divergence between the two types, making them in the end almost different species. (pp. 181–188, emphasis added)

techniques 2 ========== The Ultimate Sales Letter: Attract New Customers. Boost your Sales. (Kennedy, Dan S.) - Your Highlight at location 1622-1630 | Added on Friday, 15 August 2014 10:09:51 illustrations, graphics, charts, and photos to help set them apart. CAPITALIZATION — Use capitalization to set off a single (or two or three) word(s) which need extra emphasis. Use sparingly, since oftentimes it's perceived as “shouting.” Captions — These should always be used under illustrations, graphics, charts, and photos, because captions are one of the most often read Copy Cosmetic enhancements when placed next to an

behind the preservation of doctrine is that believers require solid answers in the face of erroneous doctrine. When threats to the faith arose after 1916, the General Council moved quickly to resolve doctrinal questions. In 1917 it adapted Article 6 of the Statement of Fundamental Truths to refer to tongues as the “initial physical sign” (emphasis added).49 When the hermeneutical issue over speaking in tongues as necessary evidence of Spirit baptism resurfaced in 1918, the General Council declared it to be “our distinctive testimony.”50 In the next few years, several cogent articles by Kerr appeared in the Pentecostal Evangel, among other published responses.51

While [Frank H.] Young added, 'In a good modern layout the principles of all good layout still prevail . . . cohesion, legibility, movement, emphasis, simplicity, and continuity.

I think we can safely say that you'll never find joy in making yourself into something God didn't intend. You will find joy only in being all he wants you to be. The apostle Paul gives us the key in Romans 8:28: "And we know that God causes everything to work together for the good of those who love God *and are called according to his purpose for them*" (NLT; emphasis added). God has a purpose for you, and he calls you to it. If you don't hear that call, the way to receive the blessing it promises is to clear from your mind the clutter of your own desires. Then pray, counsel, and listen until God's will becomes clear.

If the Fatherhood of God, the brotherhood of the race, the unceasing obligation of man to love God and his fellow-creatures, the lordship and mission of Christ the Saviour of the world, the immortality of all mankind [emphasis added], are not positive doctrines of the New Testament, then no doctrines, no precepts, no principles can be proved from it. This is the very question at issue between Universalists and those who deny that their faith has its foundations in the New Testament. As the Lord liveth, the now “open questions” will one day be settled, and settled on the side of the divine Beneficence. The love of God in Christ has come into the world, and will not go out of it until its work is here done; love that is long suffering, that rejoiceth not in iniquity, but rejoiceth in the truth; that beareth, believeth, hopeth and endureth all things, and that never faileth; love that will bring the last lost one home, that will obliterate all the hells, and people all the heavens in the universe.

God is gathering us out of all regions till he can make resurrection of our own hearts from the very earth [emphasis added], and teach us that we are all of one substance, and members of one another; for the one who loves his neighbor loves God, and the one who loves God, loves his own soul.

It starts small but ever rises: “I know that my Redeemer lives, and He shall stand at last on the earth; and after my skin is destroyed, this I know, that in my flesh I shall see God” (Job 19:25–26, emphasis added). My tears are mingled and then lost in His. He wipes them away by swallowing them up in Resurrection victory (Rev. 7:17).

After an arrow from the walls of the besieged city of Nishapur killed his son-in-law, Genghis Khan allowed his widowed daughter to decide the fate of the city: “She reportedly decreed death for all. . . . According to widely circulated but unverified stories, she ordered soldiers to pile the heads . . . in three separate pyramids—one each for the men, the women, and the children. Then she supposedly ordered that the dogs, the cats . . . be put to death so that no living creature would survive the murder [sic] of her husband” (emphasis added).5 Personally, I find it unsettling to see the victims of Genghis Khan shrugged off as easily as Holocaust-deniers ignore the Jews, and then to realize that hundreds of years from now, some historians will be rehabilitating Hitler’s reputation.

She paused, adding a point she spoke with emphasis. “Unlike men, there will be times, perhaps long periods, when you won’t need sex and won’t want a lover. That’s to be expected. Enjoy those times when abstinence just feels right.

Thus, the Clausewitzian school insists that the primary function of military theory is to provide the intellectual methods by which to unveil the answers to war's perplexing questions rather than provide the answers themselves. It should nourish a commander's mental faculties so that he proceeds to find solutions on his own, despite the menacingly uncertain environment in which he must operate. "Continual change and the need to respond to it compels the commander to carry the whole intellectual apparatus of his knowledge within him. . . . By total assimilation with his mind and life, the commander's knowledge must be transformed into a genuine capability."10 (emphasis added) Military theory is meant to be an intellectual stimulant, not a battlefield checklist; it is the means by which to transform knowledge into capability.

War is the realm of uncertainty; three quarters of the factors on which action in war is based are wrapped in a fog of greater or lesser uncertainty. . . . The commander continually finds that things are not as he expected. . . [These uncertainties] continually impinge on our decisions, and our mind must be permanently armed, so to speak, to deal with them.11 [emphasis added]

him.” “Ah,” she said again, but this time with a far more weighted emphasis. “Poor Anna,” I added. “Hmm.” There was condemnation in that hmm, in the lift of one dark eyebrow that accompanied it, and in the sharp stab of the next chrysanthemum into the vase, but she was not going to be drawn into speaking ill of the dead, not she. If Elizabeth Fortescue thought Anna, too, was a ninny—or, more likely, a slut—I was not going to hear it from her. At least, not directly. Fortunately, she had fewer qualms about commenting on how the living were managing their lives, as she began to

no matter how intense or long-standing the struggle, it is the work of Jesus Christ to set people free from such sin. Listen to the words of the apostle Paul: Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. 1 Corinthians 6:9–11, emphasis added

Therefore, we can hardly think of submission to his baptism as an act of righteousness, and certainly not a fulfillment of all righteousness. More likely Jesus means “fulfill all righteousness” in a salvation-historical sense. God’s saving activity prophesied throughout the OT is now being fulfilled with the inauguration of Jesus’ ministry and will culminate in his death on the cross. This is supported by the similar salvation-historical reference to John the Baptist in 21:31–32 (Hagner 1992, 116–17). Jesus is expressing his obedience to God’s plan of salvation that has been revealed in the Scriptures (Keener 2009, 132). The public baptism illustrated salvation-historical continuity between John the Baptist’s and Jesus’ ministries. By identifying himself with John through baptism, Jesus endorsed John’s ministry and message, and linked his own cause to John’s (“this is the way for us to fulfill all righteousness” 3:15; emphasis added).

So in the course of time Hannah became pregnant and gave birth to a son” (emphasis added). And in the course of time, things will work out for me too. And things will work out for you.

A house can have integrity, just like a person," said Roark, "and just as seldom." "In what way?" "Well, look at it. Every piece of it is there because the house needs it - and for no other reason. You see it from here as it is inside. The rooms in which you'll live made the shape. The relation of masses was determined by the distribution of space within. The ornament was determined by the method of construction, an emphasis on the principle that makes it stand. You can see each stress, each support that meets it. Your own eyes go through a structural process when you look at the house, you can follow each step, you see it rise, you know what made it and why it stands. But you've seen buildings with columns that support nothing, with purposeless cornices, with pilasters, mouldings, false arches, false windows. You've seen buildings that look as if they contained a single large hall, they have solid columns and single, solid windows six floors high. But you enter and find six stories inside. Or buildings that contain a single hall, but with a facade cut up into floor lines, band courses, tiers of windows. Do you understand the difference? Your house is made by its own needs. Those others are made by the need to impress. The determining motive of your house is in the house. The determining motive of the other is in the audience." "Do you know that that's what I've felt in a way? I've felt that when I move into this house, I'll have a new sort of existence, and even my simple daily routine will have a kind of honesty or dignity that I can't quite define. Don't be astonished if I tell you that I feel as if I'll have to live up to that house." "I intended that," said Roark. "And, incidentally, thank you for all the thought you seem to have taken about my comfort. There are so many things I notice that had never occurred to me before, but you've planned them as if you knew all my needs. For instance, my study is the room I'll need most and you've given it the dominant spot - and, incidentally, I see where you've made it the dominant mass from the outside, too. And then the way it connects with the library, and the living room well out of my way, and the guest rooms where I won't hear too much of them - and all that. You were very considerate of me." "You know," said Roark, "I haven't thought of you at all. I thought of the house." He added: "Perhaps that's why I knew how to be considerate of you.

Engels had read The Origin of Species and wrote to Marx about the book in December of 1859. Engels praised Darwin for his theoretical triumph over teleology in the organic sciences, but at the same time also cautioned Marx against Darwin’s ‘clumsy’ style and apparent lack of sophistication in philosophical matters.2 The following year, Marx himself read Darwin’s book, whereupon he immediately accepted the theory of natural selection as a scientific confirmation of his own ideas about human history. Darwin’s theory, he felt, with its emphasis on struggle and evolution in the natural world, was the perfect complement to his own theory of class struggle and historical development. Writing to Ferdinand Lassalle in January, 1861, Marx explained that ‘Darwin’s book is very important and serves me as a basis in natural science for the class struggle in history.’ Of course, he added, echoing Engels’ comments of the previous year, ‘one [had] to put up with the crude English method of development.

Red lentil soup, although quite seductive in scent, is as simple to make as its name suggests. Marjan preferred to boil her lentils before frying the chopped onions, garlic, and spices with some good, strong olive oil. Covering the ready broth, lentils, and onions, she would then allow the luscious soup to simmer for half an hour or so, as the spices embedded themselves into the compliant onion skins. In the recipe book filed away in her head, Marjan always made sure to place a particular emphasis on the soup's spices. Cumin added the aroma of afternoon lovemaking to the mixture, but it was another spice that had the greatest tantric effect on the innocent soup drinker: 'siah daneh'- love in the midst- or nigella seed. This modest little pod, when crushed open by mortar and pestle, or when steamed in dishes such as this lentil soup, excites a spicy energy that hibernates in the human spleen. Unleashed, it burns forever with the unbound desire of an unrequited lover. So powerful is nigella in its heat that the spice should not be taken by pregnant women, for fear of early labor. Indigenous to the Middle and Near Easts of the girls' past lives, nigella is rarely used in Western recipes, its ability to soothe heartburn and abolish fatigue quite overlooked.

What added to the ease with which swear words rolled off her tongue was that society’s obsession with such words didn’t seem logical to her. If they added the appropriate emphasis to what was being said, she saw nothing foul about them. What was foul was using words to lie, to deceive, or to render harm.

He clearly had a dilemma. His self-appointed task was to brief junior new arrivals such as myself about aspects of life at court. Under this heading he included the history of the British monarchy (a bizarre account of his own making), its relevance to modern Britain (akin to his own), and how an insect such as I should hold his knife and fork (an exaggeration, but only just). This performance may have been for our benefit but it was undoubtedly also for his own, since it gave us newcomers a wonderful opportunity to marvel at his mastery of arcane and irrelevant information. However, he plainly suffered doubts as to whether we were suitable receptacles for such priceless wisdom. I fear I did little to set his mind at rest, either then or in our subsequent uneasy encounters. “Above all,” he said, leaning forward for emphasis and fixing me with a watery glare, “we don’t want any nonsenses! Nonsenses always lead to nausea!” He sat back feeling that no further explanation was required. There was a pause, presumably to allow me to dwell on my capacity for nonsenses. It seemed infinite to both of us. “Thank you,” I said, already aware that hollow pleasantries would be a necessity of life in this place. Then, seeing an opportunity, I added, “I really should be getting back . . .” He took this news quite well, despite the fact that he had barely warmed to his theme. He left me feeling that I was but a passing aberration on the seamless splendor of royal existence.

Cizek came to Vienna [from Leitmeritz, a small town in Bohemia, then Austrian] when he was twenty [in 1885], and entered the Academy of Fine Arts. He lodged with a poor family, where, fortunately, there were children. These children saw him painting and drawing, and they wanted, as Cizek has so often related, “to play painter too.” Out of his genuine love for children, one of the reasons of his success, he gave them what they asked for—pencils, brushes, and paints. And beautiful works were created by them. It was a happy coincidence that Cizek was in close contact with the founders of the “Secession” movement, a kind of revolution of young painters and architects against the old academic art. He showed his friends ... the drawings of his children, and these artists were so thrilled that they encouraged Cizek to open what they scarcely liked only to call a school, but for which they had no other name. There children should be allowed, for the first time, to do what they liked [emphasis added]. (pp. 11–12) Needless

Marrying young—very young The Koran takes child marriage for granted in its directives about divorce. Discussing the waiting period required in order to determine if a woman is pregnant, it says, “If you are in doubt concerning those of your wives who have ceased menstruating, know that their waiting period shall be three months. The same shall apply to those who have not yet menstruated” (65:4, emphasis added). Allah thus gives instructions for a situation in which a pre-pubescent woman is not only married, but is being divorced by her husband. Such a verse might have made its way into the Koran because of the notorious fact that Muhammad himself had a child bride. According to Sahih Bukhari, the hadith collection that Muslims consider most reliable, “The Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).” Another tradition recalls that at the age of nine, she was playing on a swing with some of her friends when Muhammad came for her.20

Begin then made the inevitable–if inaccurate–analogy between the German-sanctioned selektzia at Entebbe and the more infamous actions of Dr Mengele at Auschwitz when a finger to the right had condemned Jewish men, women and children to death. Then there had been ‘no one to save them’; now there was. ‘Now,’ he said, his voice rising for emphasis, ‘we declare for all to hear: Never again! Our generation has taken a solemn oath consecrated in the blood of our slain mothers, our butchered fathers, our asphyxiated babes, and our fallen brave–never again will the blood of the Jew be shed with impunity. Never again will Jewish honour be easy prey.’ The world should know, he added, that if ‘anyone anywhere’ is ‘persecuted, or humiliated, or threatened, or abducted, or is in any way endangered simply because he or she is a

Victims of a devastating trauma may never be the same biologically. [emphasis added].” Trauma

Every Monday, we have to write about what we did at the weekend.” It didn’t appear that her mother understood the agony of this weekly torture, so Belinda added, “And then we have to read it out. In front of the whole class,” for emphasis.

The number of diagnoses of autism spectrum disorder almost certainly went up dramatically for another reason, one that hasn’t gotten as much attention as it should: a typographical error. Shocking but true. In the DSM-IV, the description of pervasive developmental disorder not otherwise specified that was supposed to appear in print was “a severe and pervasive impairment in social interaction and in verbal or nonverbal communication skills” (emphasis added). What actually appeared, however, was “a severe and pervasive impairment of reciprocal social interaction or verbal and nonverbal communication skills” (emphasis added). Instead of needing to meet both criteria to merit the diagnosis of PDD-NOS, a patient needed to meet either.

Many persons, as they begin to prosper, immediately commence expending for luxuries, until in a short time their expenses swallow up their income, and they become ruined in their ridiculous attempts to keep up appearances, and make a “sensation” [emphasis added].7

A theory of technique cast in terms of the analyst's behavior is an effort to make the analyst's character disappear. If it did so, we could teach analysis by teaching technique. But it does not work that way. A good analyst does not try to be someone else; he or she tries to use his or her strengths, receptivity, even the willingness to be wrong or blind or deaf at times, to good advantage. (p. 439, emphasis added)

After de Havilland handed him the award, Matthau began, rather formally, “Uh, when one is nominated for an achievement award in any field of endeavour, I suppose it’s natural that one immediately starts thinking of an acceptance speech in the event that one wins. I must confess that I’ve given the matter some thought, but I haven’t been able to come up with anything.” After a burst of audience laughter, he continued, “However, my wife” – and he paused right here, for added emphasis – “wrote something for me.” He removed a piece of paper from his breast pocket, which he began reading: “This award, which I have won tonight, is due in no small part to the constant inspiration and selfless devotion of one beautiful, wise, witty, charming, and rich girl whose being is a monument to pure love. Carol Matthau, thank you.” As he read the note, he paused after each phrase. […] Matthau earned the New York Drama Critics Circle Award and Best Actor Tony for The Odd Couple… Just as he did in his earlier Tony Award acceptance speech, Matthau declared that his words were composed by Carol. In what Variety described as a “poker-faced reading,” he managed to cleverly work in the names of his children, mother-in-law, and wife.

The customer is also at the center of how we analyze and manage performance metrics. Our emphasis is on what we call controllable input metrics, rather than output metrics. Controllable input metrics (e.g., reducing internal costs so you can affordably lower product prices, adding new items for sale on the website, or reducing standard delivery time) measure the set of activities that, if done well, will yield the desired results, or output metrics (such as monthly revenue and stock price).

Active investors who don’t possess the superior insight described in chapter 1 are no better than passive investors, and their portfolios shouldn’t be expected to perform better than a passive portfolio. They can try hard, put their emphasis on offense or defense, or trade up a storm, but their risk-adjusted performance shouldn’t be expected to be better than the passive portfolio. (And it could be worse due to nonsystematic risks borne and transaction costs that are unavailing.) That doesn’t mean that if the market index goes up 15 percent, every non-value-added active investor should be expected to achieve a 15 percent return. They’ll all hold different active portfolios, and some will perform better than others . . . just not consistently or dependably. Collectively they’ll reflect the composition of the market, but each will have its own peculiarities.

Indeed, Robyn Dawes, after criticizing much of modern psychiatric theory, ends her book House of Cards6 with the statement, “Most important of all, there is no evidence that for the majority of people a change of internal state and feeling is necessary prior to behaving in a beneficial way. There is, in contrast, good evidence that changing our behavior will change our internal state and feelings. Just do it.” (Emphasis added.)

In the part of Connecticut where I live today we literally have crumbling foundations everywhere. The reason is a mineral that went undetected in a concrete mix from a local quarry. For years this quarry churned out the bad mix and no one knew—not even the owners of the quarry. In some cases million-dollar homes that look fine from the street stand condemned. Metaphorically, something similar has occurred in our culture. Western civilization still has curb appeal. Things like economic growth, advances in medicine, and an emphasis on human rights seem to indicate that things are in good shape. But something has been added to the mix that serves as the intellectual and spiritual basis for our society. The institutions at the foundation of our way of life don’t seem solid any longer. And the most important of these institutions is the household

Were Jung a solipsist, it would be very difficult to understand why he is so interested in the supposedly non-existent inner lives of his patients. Therefore, despite his overt denials, Jung must make inferences beyond what can be directly ascertained empirically. Pauli confronts Jung on this point by observing that, if one is to pursue the total elimination of everything from the interpretation of nature that is “ not ascertainable hic et nunc ” [i.e. here and now] … then one soon sees that one does not understand anything—neither the fact that one has to assign a psyche to others (only one’s own being ascertainable) nor the fact that different people are all talking about the same (physical) object … one has to introduce some structural elements of cosmic order, which “in themselves are not ascertainable.” (AA: 104, emphasis added) It is ironic that, of all people, Pauli, a physicist, has to confront Jung with the inevitability of non-ascertainable metaphysical inferences.

Jung is deeply and unambiguously committed to Kantian epistemology, according to which psychic life (i.e. the Kantian ‘phenomena’) is all we can really know, everything else (i.e. the Kantian ‘noumena’) being unknowable. He expresses this commitment in passages such as: [The psyche] will never get beyond itself. All comprehension and all that is comprehended is in itself psychic, and to that extent we are hopelessly cooped up in an exclusively psychic world. (MDR: 385) And: psychic happenings constitute our only, immediate experience. … My sense impressions—for all that they force upon me a world of impenetrable objects occupying space—are psychic images, and these alone are my immediate experience … All our knowledge is conditioned by the psyche which, because it alone is immediate, is superlatively real. (MMSS: 194, emphasis added) Often, however, Jung seems to cross the boundary that separates epistemology from metaphysics and assert that the psyche is metaphysically primary: I am not alluding to the vulgar notion that anything “psychic” is either nothing at all [as in eliminative materialism 11] or at best even more tenuous than a gas [i.e. a reducible epiphenomenon, as in mainstream materialism]. Quite the contrary; I am of the opinion that the psyche is … indisputably real. (ACU: 116, emphasis added)

What he means by insisting that the psyche is “indisputably” or “superlatively” real is that it isn’t reducible to—i.e. explainable in terms of—something non-psychic. Instead, the psyche is ‘real’ in the sense that it is a fundamental aspect of nature. This becomes clearer, for instance, in a passage of Jung’s correspondence with Fr. White: reduce something to a whim or an imagination, then it vanishes into μὴ ὄν, i.e. nothingness. I firmly believe however that the psyche is an οὺσία. (JWL: 141) ‘Οὺσία’ (‘ Oussia’) is the Ancient Greek word for ‘substance,’ ‘essence,’ ‘gist,’ even ‘being,’ something that exists in and by itself, independently of anything else. So by claiming that the psyche is itself an οὺσία, Jung is saying that it is its own metaphysical ground or category—i.e. the ‘psychic.’ And as if to eliminate any possible doubt in this regard, he declares: The psyche deserves to be taken as a phenomenon in its own right; there are no grounds at all for regarding it as a mere epiphenomenon (ONP: 8-9, emphasis added)

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Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. Colossians 2:8 (emphasis added) So

Above I made the assumption that the reader will construct a world-view for the implied author. This assumption is presumably even more valid if the reader is also the translator. As Boase-Beier puts it, “translators have to know what they think the writer meant” (2011:90; emphasis added). Her

Surprisingly, not only did they gather together, they also remained active in the larger community, joining the rest of the Jewish people in daily worship at the Temple. They didn’t denounce the world around them and cloister tightly with like-minded friends. As a result, they enjoyed the favor of outsiders and daily welcomed new believers. Even though the early Jerusalem church emphasized community, within only a few centuries Gentiles brought into the church an emphasis on individual piety and private devotion.3 By AD 400, many Christians believed that the hermit’s utter solitude was the path to God. Modern Christians, especially American Protestants, still maintain a strong sense of “Jesus and me” individualism, emphasizing one’s “personal relationship with Christ” as the essence of faith. By contrast, Judaism throughout the centuries has declared that “life is with people.” Religion, in their thinking, is inherently communal. Whereas Christians seek out solitude for drawing close to God, many Jewish prayers can only be recited in the presence of a minyan (min-YAHN), a group that contains at least ten adult Jewish men. In his article “You Can’t Be Holy Alone,” Ismar Schorsch explains the premise behind this practice: when people gather to worship God, his presence among them sanctifies the place.4

Anglos dominated the prisoner population in 1977 and did not lose their plurality until 1988. Meanwhile, absolute numbers grew across the board—with the total number of those incarcerated approximately doubling during each interval. African American prisoners surpassed all other groups in 1988, but by 1995, they had been overtaken by Latinos; however, Black people have the highest rate of incarceration of any racial/ethnic grouping in California, or, for that matter, in the United States (see also Bonczar and Beck 1997). TABLE 4 CDC PRISONER POPULATION BY RACE/ETHNICITY The structure of new laws, intersecting with the structure of the burgeoning relative surplus population, and the state’s concentrated use of criminal laws in the Southland, produced a remarkable racial and ethnic shift in the prison population. Los Angeles is the primary county of commitment. Most prisoners are modestly educated men in the prime of life: 88 percent are between 19 and 44 years old. Less than 45 percent graduated from high school or read at the ninth-grade level; one in four is functionally illiterate. And, finally, the percentage of prisoners who worked six months or longer for the same employer immediately before being taken into custody has declined, from 54.5 percent in 1982 to 44 percent in 2000 (CDC, Characteristics of Population, various years). TABLE 5 CDC COMMITMENTS BY CONTROLLING OFFENSE (%) At the bottom of the first and subsequent waves of new criminal legislation lurked a key contradiction. On the one hand, the political rhetoric, produced and reproduced in the media, concentrated on the need for laws and prisons to control violence. “Crime” and “violence” seemed to be identical. However, as table 5 shows, there was a significant shift in the controlling (or most serious) offenses for those committed to the CDC, from a preponderance of violent offenses in 1980 to nonviolent crimes in 1995. More to the point, the controlling offenses for more than half of 1995’s commitments were nonviolent crimes of illness or of illegal income producing activity: drug use, drug sales, burglary, motor vehicle theft. The outcome of the first two years of California’s broadly written “three strikes” law presents a similar picture: in the period March 1994–January 1996, 15 percent of controlling offenses were violent crimes, 31 percent were drug offenses, and 41 percent were crimes against property (N = 15,839) (Christoper Davis et al. 1996). The relative surplus population comes into focus in these numbers. In 1996, 43 percent of third-strike prisoners were Black, 32.4 percent Latino, and 24.6 percent Anglo. The deliberate intensification of surveillance and arrest in certain areas, combined with novel crimes of status, drops the weight of these numbers into particular places. The chair of the State Task Force on Youth Gang Violence expressed the overlap between presumptions of violence and the exigencies of everyday reproduction when he wrote: “We are talking about well-organized, drug-dealing, dangerously armed and profit-motivated young hoodlums who are engaged in the vicious crimes of murder, rape, robbery, extortion and kidnapping as a means of making a living” (Philibosian 1986: ix; emphasis added).