Address The Issue Quotes

The basic confrontation which seemed to be colonialism versus anti-colonialism, indeed capitalism versus socialism, is already losing its importance. What matters today, the issue which blocks the horizon, is the need for a redistribution of wealth. Humanity will have to address this question, no matter how devastating the consequences may be.

We care about moral issues, nobility, decency, happiness, goodness—the issues that matter in the real world, but which can only be addressed, in their purity, in fiction.

Almost all arguments are needless because the two ideas being fought over are both broken ideas that stem from a faulty system that’s poisoned by money and power. If you take away money from the equation, people would find that most of the broken ideas and labels they argue over would instantly evaporate. It would behoove humanity to focus on addressing the root issue to solve the myriad of problems stemming from it, and many a root’s problem is money. Money is the main problem that’s holding us back from advancing as a civilization. Well, if you want to be exact, the main problem is the mindset of those who govern, regulate, and influence this planet, which is mostly done with money. So humanity’s mindset is the main problem, and I say ‘humanity’s mindset’ instead of the elite’s mindset because those who govern and regulate the world disseminate their skewed mindset to the common man like an infection, so it also becomes the common man’s mindset. But money is the main problematic tool that those with the skewed mindset who govern and regulate the world utilize to fulfill their agendas.

But my lord, when we addressed this issue a few years ago, didn't you argue the other side?" He said, "That's true, but when I get more evidence I sometimes change my mind. What do you do?

Um..." Hazel faltered. "You mean you won't... you're not going to-" "Claim your life?" Thantos asked. "Well, let's see..." He pulled a pure-black iPad from thin air. Death, tapped the screen a few times, and all Frank could think was: Please don't let there be an app for reaping souls. "I don't see you on the list," Thantos said. "Pluto gives me specific orders for escaped souls, you see. For some reason, he has not issued a warrant for yours. Perhaps he feels your life is not finished, or it could be n oversight. If you'd like me to call and ask-" "No!" Hazel yelped. "That's okay." "Are you sure?" Death asked helpfully. "I have video-conferencing enabled. I have his Skype address here somewhere...

No movement can survive unless it is constantly growing and changing with the times. If it isn't growing, if it's stagnant, and without the support of the people, no movement for liberation can exist, no matter how correct its analysis of the situation is. That's why political work and organizing are so important. Unless you are addressing the issues people are concerned about and contributing positive direction, they'll never support you. The first thing the enemy tries to do is isolate revolutionaries from the masses of people, making us horrible and hideous monsters so that our people will hate us.

The surest way to keep a problem from being solved is to deny that problem exists. Telling people not to complain is a way of keeping social issues from being addressed. It trivializes the grievances of the vulnerable, making the burdened feel like burdens. Telling people not to complain is an act of power, a way of asserting that one's position is more important than another one's pain. People who say "stop complaining" always have the right to stop listening. But those who complain have often been denied the right to speak.

Our challenge, as we enter the new millennium, is to deepen the commonalities and the bonds between these tens of millions, while at the same time continuing to address the issues within our local communities by two-sided struggles that not only say "No" to the existing power structure but also empower our constituencies to embrace the power within each of us to crease the world anew.

If emotional pain or problems have cropped up in your life, you must insist on getting closure. Closure means you don’t carry the problem or the pain. You address the issue, then you slam shut the book and put it away.

Address one issue at a time.You can't load gasoline, pick up food, AND kill fifteen zombies at once

Life would be so much easier if, when we hit a snag in a relationship, any relationship, we would stop, address it, and move ahead smoothly. The truth is, in most cases, we could do just that. The reality is, we don’t do it! We keep moving. We allow little insults to become raging angers, little arguments to become festering feuds, little pains to become deep wounds, and we keep moving. In many cases, we keep hurting. When the relationship at issue is an intimate, loving one, the attempt to move forward without addressing the pain only complicates matters, further poisoning the relationship.

She lived her life believing in the power of simplicity. Whether it had to do with fashion, work or relationships, she used to say, "Boil it all down to what counts the most: What is the essence of what you are trying to do, what is the most important thing? Things only get complicated when you are trying to address too many issues.

The best apologies are short, and don't go on to include explanations that run the risk of undoing them. An apology isn't the only chance you ever get to address the underlying issue. The apology is the chance you get to establish the ground for future communication. This is an important and often overlooked distinction.

The more I write stories for young people, and the more young readers I meet, the more I'm struck by how much kids long to see themselves in stories. To see their identities and perspectives—their avatars—on the page. Not as issues to be addressed or as icons for social commentary, but simply as people who get to do cool things in amazing worlds. Yes, all the “issue” books are great and have a place in literature, but it's a different and wildly joyous gift to find yourself on the pages of an entertainment, experiencing the thrills and chills of a world more adventurous than our own. And when you see that as a writer, you quickly realize that you don't want to be the jerk who says to a young reader, “Sorry, kid. You don't get to exist in story; you're too different.” You don't want to be part of our present dystopia that tells kids that if they just stopped being who they are they could have a story written about them, too. That's the role of the bad guy in the dystopian stories, right? Given a choice, I'd rather be the storyteller who says every kid can have a chance to star.

There are ghosts asleep inside every one of us: arcane issues never addressed, ancient griefs never laid to rest, suspicions, self-doubts, banished longings, secret meanings.

A cultivated wit, one that badgers less, can persuade all the more. Artful ridicule can address contentious issues more competently and vigorously than can severity alone.

Avoiding conflict isn’t peacemaking. Avoiding conflict means running away from the mess while peacemaking means running into the middle of it. Peacemaking means addressing those issues that caused conflict in the first place. Peacemaking can never be separated from doing justice. They go hand in hand. Peacemaking means having to stir the waters on the way to peace. Peacemaking means speaking the truth in love, but speaking the truth nonetheless.

I concluded that some kinds of reality have an unrealistic effect, which made me think of the theorist Jean Baudrillard, though I had never read his books and these were probably not the issues his writing addressed.

If we are to be a really great people, we must strive in good faith to play a great part in the world. We cannot avoid meeting great issues. All that we can determine for ourselves is whether we shall meet them well or ill.

Stories serve multiple purposes. At a basic level they are great entertainment, which is essential for living a happy and healthy life, but on a deeper level stories help us explore issues that are otherwise difficult to address. On one hand a good book helps us escape our troubles, and on the other hand it can help us face up to those troubles by bringing real issues to the fore, often in a more manageable way, since the problems are experienced vicariously through the eyes of another.

We must begin to create a revolutionary, multiracial women’s movement that seriously addresses the main issues affecting poor and working-class women.

Rap is supposed to motivate, humours, address societal issues & personal feelings, and also liberate me through art, not insult our women.

Addressing the economic plight of women may ultimately be the feminist platform that draws a collective response. It may well become the place of collective organizing, the common ground, the issue that unites all women.

One of the loudest voices to address this issue belonged to the American Library Association (ALA). Librarians felt duty-bound to try to stop Hitler from succeeding in his war of ideas against the United States. They had no intention of purging their shelves or watching their books burn, and they were not going to wait until war was declared to take action.

The greatest barrier preventing us from fully challenging sexism is the pervasive antifeminine sentiment that runs wild in both the straight and queer communities, targeting people of all genders and sexualities. The only realistic way to address this issue is to work toward empowering femininity itself. We must rightly recognize that feminine expression is strong, daring, and brave - that it is powerful - and not in an enchanting, enticing, or supernatural sort of way, but in a tangible, practical way that facilitates openness, creativity, and honest expression. We must move beyond seeing femininity as helpless and dependent, or merely as masculinity's sidekick, and instead acknowledge that feminine expression exists of its own accord and brings its own rewards to those who naturally gravitate toward it. By embracing femininity, feminism will finally be able to reach out to the vast majority of feminine women who have felt alienated by the movement in the past.

it is a federal system of sadistic torture, vivisection, and animal genocide, which has been carried on for decades under the fraudulent guise of respectable medical research. And nobody on the outside knows, or wants to know, or is willing to find out. My parents, my friends, my teachers, wouldnt listen to me, or suggested that if it was bothering me that much I just had to quit the job. Just like that. As if that would have solved anything. As if I could ever live with such cowardice. You can't imagine, or maybe you can, how many people are convinced - without knowing the first thing about it - Animal research is essential. Americans have been hopelessly brainwashed on this issue. The animal rights people, by and large, acknowledge the essential futility of trying to change the system. So they address the smaller issues, fighting for legislation which would provide one extra visit per week to the labs by a custodian of the US dept of agriculture. Or demanding that a squirrel monkey be given an extra 12 square inches in his holding pen, before being led to the slaughter. That sort of thing. For whomever, and whatever it's worth, I hope my little write up is clear. I dont have the guts to do whats necessary. I pray there's someone out there who does. God help all of us.

The purpose of protest to to provoke a response. Trouble is some people prefer to address the appropriateness of the protest not the issue.

Treating symptoms, teaching to the test, gathering statistics… all of these forms of engagement have something in common… blindness to the complexity of the issue being addressed.

The solutions are obvious. Stop making excuses. Stop saying women run publishing. Stop justifying the lack of parity in prominent publications that have the resources to address gender inequity. Stop parroting the weak notiong that you're simply publishing the best writing, regardless. There is ample evidence of the excellence of women writers. Publish more women writers. If women aren't submitting to your publication or press, ask yourself why, deal with the answers even if those answers make you uncomfortable, and then reach out to women writers. If women don't respond to your solicitations, go find other women. Keep doing that, issue after issue after issue. Read more widely. Create more inclusive measures of excellence. Ensure that books by mean and women are being reviewed in equal numbers. Nominate more deserving women for the important awards. Deal with your resentment. Deal with your biases. Vigorously resist the urge to dismiss the gender problem. Make the effort and make the effort and make the effort until you no longer need to, until we don't need to keep having this conversation. Change requires intent and effort. It really is that simple.

If every man and woman were encouraged to address their own needs and their own issues and faults, we would have a society filled with wisdom rather than a society filled with ideals.

While self-interest arising from the enjoyment of meat eating is obviously one reason for its entrenchment, and inertia another, a process of language usage engulfs discussions about meat by constructing the discourse in such a way that these issues need never be addressed. Language distances us from the reality of meat eating, thus reinforcing the symbolic meaning of meat eating, a symbolic meaning that is intrinsically patriarchal and male-oriented. Meat becomes a symbol for what is not seen but is always there--patriarchal control of animals and of language.

Our increasing use of drugs to treat these conditions doesn’t address the real issues: What are these patients trying to cope with? What are their internal or external resources? How do they calm themselves down? Do they have caring relationships with their bodies, and what do they do to cultivate a physical sense of power, vitality, and relaxation? Do they have dynamic interactions with other people? Who really knows them, loves them, and cares about them? Whom can they count on when they’re scared, when their babies are ill, or when they are sick themselves? Are they members of a community, and do they play vital roles in the lives of the people around them? What specific skills do they need to focus, pay attention, and make choices? Do they have a sense of purpose? What are they good at? How can we help them feel in charge of their lives?

This is the way I address the issue if I’m asked about my sexuality: “I am a follower of Christ who happens to experience same-sex attraction.” Other Christians may struggle with all kinds of sin: gossip, greed, anger, pride, and so on. But I seriously doubt that they would identify themselves as a “greedy” Christian or a “gossiping” Christian. So why would I identity as a “gay” Christian?

I know I’m ready to give feedback when: I’m ready to sit next to you rather than across from you; I’m willing to put the problem in front of us rather than between us (or sliding it toward you); I’m ready to listen, ask questions, and accept that I may not fully understand the issue; I want to acknowledge what you do well instead of picking apart your mistakes; I recognize your strengths and how you can use them to address your challenges; I can hold you accountable without shaming or blaming you; I’m willing to own my part; I can genuinely thank you for your efforts rather than criticize you for your failings; I can talk about how resolving these challenges will lead to your growth and opportunity; and I can model the vulnerability and openness that I expect to see from you.

Each person is born with an unencumbered spot, free of expectation and regret, free of ambition and embarrassment, free of fear and worry; an umbilical spot of grace where we were each first touched by God. It is this spot of grace that issues peace. Psychologists call this spot the Psyche, Theologians call it the Soul, Jung calls it the Seat of the Unconscious, Hindu masters call it Atman, Buddhists call it Dharma, Rilke calls it Inwardness, Sufis call it Qalb, and Jesus calls it the Center of our Love. To know this spot of Inwardness is to know who we are, not by surface markers of identity, not by where we work or what we wear or how we like to be addressed, but by feeling our place in relation to the Infinite and by inhabiting it. This is a hard lifelong task, for the nature of becoming is a constant filming over of where we begin, while the nature of being is a constant erosion of what is not essential. Each of us lives in the midst of this ongoing tension, growing tarnished or covered over, only to be worn back to that incorruptible spot of grace at our core. When the film is worn through, we have moments of enlightenment, moments of wholeness, moments of Satori as the Zen sages term it, moments of clear living when inner meets outer, moments of full integrity of being, moments of complete Oneness. And whether the film is a veil of culture, of memory, of mental or religious training, of trauma or sophistication, the removal of that film and the restoration of that timeless spot of grace is the goal of all therapy and education. Regardless of subject matter, this is the only thing worth teaching: how to uncover that original center and how to live there once it is restored. We call the filming over a deadening of heart, and the process of return, whether brought about through suffering or love, is how we unlearn our way back to God

We need to appreciate that being different is not the same as being wrong. A ‘wrong’ answer is just a different answer, a different perspective which could be used to address the issue differently. Unfortunately, our obsession with the ‘right’ answer makes it difficult to see the importance of an alternative answer.

The patient ability to keep working away, a little bit at a time, is important. This is why, if procrastination is an issue for you, it will be critical to learn some of the upcoming neural tricks to effectively address it.

Every time we eat, we have the power to radically transform the world we live in and simultaneously contribute to addressing many of the most pressing issues that our species currently faces: climate change, infectious disease, chronic disease, human exploitation and, of course, non-human exploitation. Every single day, our choices can help alleviate all of these problems or they can perpetuate them.

Although healing may not be the primary focus of the sexual experience, sexual issues of repression or trauma can be brought to the lovemaking session and patiently addressed.

First, we become aware of a feeling or issue—we spot it. Then we pause to address what the feeling is and where it comes from—we stop to consider it. And last, we amend our behavior—we swap in a new way of processing the moment. SPOT, STOP, SWAP.

The mission will describe how the organization will work to address the issue of the cause. The cause is the greater issue that the organization advocates for. It is in the combination of cause and mission that the organization will find purpose. Where

It's a hat," said Jess. Manx stretched. "Yes." "A hat with - just to be clear - a lizard on it. A real, dead lizard." "An iguana, yea. It's been stuffed." "I can see that. Any idiot can see that, but it doesn;t address the issue." "The issue being?" "Manx, you're wearing a goddamn reptile! On your head! With pride! It's like you're the lovechild of Carmen Miranda and a taxidermist!

It’s up to us, all citizens, regardless of background, to step up to the plate and address these issues. We need to share our life experiences and offer honest appraisals of the problems we face. We need to do it at kitchen tables all over the nation. In schools, we need to educate our children to celebrate diversity rather than fight or kill over it. We need to promote our core values at home and abroad. That begins with citizens and police officers respecting each other and treating each other as each of us would want to be treated.

It doesn’t include math or logic, nor does it address issues of judgment, such as aesthetics or morality. Science has a simple goal: to figure out what the world actually is. Not all the possible ways it could be, nor the particular way it should be. Just what it is. There’s

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

Someone is getting excited. Somebody somewhere is shaking with excitement because something tremendous is about to happen to this person. This person has dressed for the occasion. This person has hoped and dreamed and now it is really happening and this person can hardly believe it. But believing is not an issue here, the time for faith and fantasy is over, it is really really happening. It involves stepping forward and bowing. Possibly there is some kneeling, such as when one is knighted. One is almost never knighted. But this person may kneel and receive a tap on each shoulder with a sword. Or, more likely, this person will be in a car or a store or under a vinyl canopy when it happens. Or online or on the phone. It could be an e-mail re: your knighthood. Or a long, laughing, rambling phone message in which every person this person has ever known is talking on a speakerphone and they are all saying, You have passed the test, it was all just a test, we were only kidding, real life is so much better than that. This person is laughing out loud with relief and playing the message back to get the address of the place where every person this person has ever known is waiting to hug this person and bring her into the fold of life. It is really exciting, and it’s not just a dream, it’s real.

From the summer of 1909 to the end of 1911, New York waist makers - young immigrants, mostly women - achieved something profound. They were a catalyst for the forces of change: the drive for women's rights (and other civil rights), the rise of unions, and the use of activist government to address social problems.

You can almost always find something in common with another person, and from there, it's much easier to address issues where you have differences. Sports cut across boundaries of race and wealth. And if nothing else, we all have the weather in common.

So often we want Jesus to manage the effects of sin without actually addressing the root issue. But Jesus loves us too much to offer only a superficial solution. He knows the hidden sins of our hearts, and He lovingly insists on dealing with those first.

The purpose of protest is to provoke a response. Trouble is some people prefer to address the appropriateness of the protest not the issue.

Well, let's see. There's—of course in the great history of America there have been rulings that there's never going to be absolute consensus by every American, and there are those issues, again, like Roe v. Wade, where I believe are best held on a state level and addressed there. So, you know, going through the history of America, there would be others. But, um.

Feelings come from your heart and can tell you the state of your relationships. They can tell you if things are going well, or if there is a problem. If you feel close and loving, things are probably going well. If you feel angry, you have a problem that needs to be addressed. But the point is, your feelings are your responsibility and you must own them and see them as your problem so you can begin to find an answer to whatever issue they are pointing to.

Simple answers, reductionist politics, are the most prone to compromise, to saying we’re addressing the essential issue and all that other stuff can slide. It is, in reality, people who slide.

A missionary is not a missionary until they set their ax against the roots of the culture’s sacred oaks. They are not a missionary until they have issued a challenge against the central idols of that culture. A mission that only addresses the individual soul and never the society in which that soul operates is an exercise in futility. Only a comprehensive challenge, a message that proclaims Jesus Christ as Lord over everything—including rulers and powers—can win a nation for Christ.

The desire to make art begins early. Among the very young this is encouraged (or at least indulged as harmless) but the push toward a 'serious' education soon exacts a heavy toll on dreams and fantasies....Yet for some the desire persists, and sooner or later must be addressed. And with good reason: your desire to make art -- beautiful or meaningful or emotive art -- is integral to your sense of who you are. Life and Art, once entwined, can quickly become inseparable; at age ninety Frank Lloyd Wright was still designing, Imogen Cunningham still photographing, Stravinsky still composing, Picasso still painting. But if making art gives substance to your sense of self, the corresponding fear is that you're not up to the task -- that you can't do it, or can't do it well, or can't do it again; or that you're not a real artist, or not a good artist, or have no talent, or have nothing to say. The line between the artist and his/her work is a fine one at best, and for the artist it feels (quite naturally) like there is no such line. Making art can feel dangerous and revealing. Making art is dangerous and revealing. Making art precipitates self-doubt, stirring deep waters that lay between what you know you should be, and what you fear you might be. For many people, that alone is enough to prevent their ever getting started at all -- and for those who do, trouble isn't long in coming. Doubts, in fact, soon rise in swarms: "I am not an artist -- I am a phony. I have nothing worth saying. I'm not sure what I'm doing. Other people are better than I am. I'm only a [student/physicist/mother/whatever]. I've never had a real exhibit. No one understands my work. No one likes my work. I'm no good. Yet viewed objectively, these fears obviously have less to do with art than they do with the artist. And even less to do with the individual artworks. After all, in making art you bring your highest skills to bear upon the materials and ideas you most care about. Art is a high calling -- fears are coincidental. Coincidental, sneaky and disruptive, we might add, disguising themselves variously as laziness, resistance to deadlines, irritation with materials or surroundings, distraction over the achievements of others -- indeed anything that keeps you from giving your work your best shot. What separates artists from ex-artists is that those who challenge their fears, continue; those who don't, quit. Each step in the artmaking process puts that issue to the test.

Sometimes, we get so caught up in the business of life that we forget to address the root causes of our problems. Taking a step back and confronting those issues can be the key to unlocking a more fulfilling existence!

Arik and Cadie always knew they wouldn't be one of those couples that let problems between them fester. They would immediately address any issues that arose, bring them out into the open, discuss them until they reached a mutually satisfactory conclusion. They felt bad for some of the Founders who they believed had unhappy marriages — couples who were not strong enough to be truthful and open with each other, and even worse, with themselves

The BLM-antifa narrative that police are murdering black and brown people in epidemic proportions needs to be thoroughly debunked. It is not supported by the evidence or data. This should be the job of the media, but it has been they who fan the flames of racial division through one-sided wall-to-wall coverage. The unending distraction from real issues that can otherwise be addressed through evidence-based policy making has us chasing shadows.

A political movement that focuses on class and ignores the specific ways in which race determines financial health and well-being for people of color in this country will be a movement that maintains white supremacy, because it will not be able to identify or address the specific, race-based systems that are the main causes of inequality for people of color. Health care discrimination, job discrimination, the school-to-prison pipeline, educational bias, mass incarceration, police brutality, community trauma—none of these issues are addressed in a class-only approach. A class-only approach will lift only poor whites out of poverty and will therefore maintain white supremacy.

The characteristic feature of contemporary literary radicalism is that it rarely addresses the question of its own determination by the conditions of its production and the class location of its agents. In the rare case where this issue of one's own location-- hence of the social determination of one's own practice-- is addressed at all, even fleetingly, the stance is characteristically that of a very poststructuralist kind of ironic self- referentiality and self-pleasuring.

Why are Muslims being “preserved” in some time capsule of centuries gone by? Why is it okay that we continue to live in a world where our women are compared to candy waiting to be consumed? Why is it okay for women of the rest of the world to fight for freedom and equality while we are told to cover our shameful bodies? Can’t you see that we are being held back from joining this elite club known as the 21st century? Noble liberals like yourself always stand up for the misrepresented Muslims and stand against the Islamophobes, which is great but who stands in my corner and for the others who feel oppressed by the religion? Every time we raise our voices, one of us is killed or threatened. . . . What you did by screaming “racist!” was shut down a conversation that many of us have been waiting to have. You helped those who wish to deny there are issues, deny them. What is so wrong with wanting to step into the current century? There should be no shame. There is no denying that violence, misogyny and homophobia exist in all religious texts, but Islam is the only religion that is adhered to so literally, to this day. In your culture you have the luxury of calling such literalists “crazies.” . . . In my culture, such values are upheld by more people than we realise. Many will try to deny it, but please hear me when I say that these are not fringe values. It is apparent in the lacking numbers of Muslims willing to speak out against the archaic Shariah law. The punishment for blasphemy and apostasy, etc, are tools of oppression. Why are they not addressed even by the peaceful folk who aren’t fanatical, who just want to have some sandwiches and pray five times a day? Where are the Muslim protestors against blasphemy laws/apostasy? Where are the Muslims who take a stand against harsh interpretation of Shariah?7

The main reason Scripture does not directly address the issue of abortion is that abortion was so unimaginable to an Israelite woman it was not even necessary to mention it in the legal code. For one thing, children were considered a blessing from God (Ps. 127:3). Second, God is the sovereign ruler over conception in the womb (Gen. 29:33; 1 Sam. 1:19–20). And third, it was viewed as a curse to remain childless (Deut. 25:6). The Bible is silent about abortion because it was unthinkable in the Hebrew mind.

Hipsters seek refuge in church, Our Lady of Perpetual Subculture. There is some discussion as to whether or not they are still cool but then they are calmed by the obscure location and the arrival of their kind. Keep the address to yourself, let the rabble fund it themselves. Wow, this crappy performance art is really making me feel no so terrible about my various emotional issues.

The main reason to address moral issues is that they have become a barrier to even hearing the message of salvation. People are inundated with rhetoric telling them that the Bible is hateful and hurtful, narrow and negative. While it’s crucial to be clear about the biblical teaching on sin, the context must be an overall positive message: that Christianity alone gives the basis for a high view of the value and meaning of the body as a good gift from God. In our communication with people struggling with moral issues, we need to reach out with a life-giving, life-affirming message. We should work to draw people in by the beauty of the biblical vision of life.

Coaching for performance is about addressing and fixing a specific problem or challenge. It’s putting out the fire or building up the fire or banking the fire. It’s everyday stuff, and it’s important and necessary. Coaching for development is about turning the focus from the issue to the person dealing with the issue, the person who’s managing the fire. This conversation is more rare and significantly more powerful.

Whether or not the United States has saved the world, it did save France a time or two. When the American Expeditionary Forces commanded by General John J. Pershing came to the aid of France during World War I, they marched into Paris on July 4, 1917, heading straight for Picpus Cemetery. Colonel Charles E. Stanton, whose uncle had been Abraham Lincoln’s secretary of war, addressed the French people while standing before Lafayette’s tomb. “America has joined forces with the Allied Powers,” he said, “and what we have of blood and treasure are yours. Therefore it is that with loving pride we drape the colors in tribute of respect to this citizen of your great republic. And here and now, in the presence of the illustrious dead, we pledge our hearts and our honor in carrying this war to a successful issue. Lafayette, we are here.” •

Global women's issues like forced female circumcision, sex clubs in Thailand, the veiling of women in Africa, India, the Middle East, and Europe, the killing of female children in China, remain important concerns. However feminist women in the West are still struggling to decolonize feminist thinking and practice so that these issues can be addressed in a manner that does not reinscribe Western imperialism... A decolonized feminist perspective would first and foremost examine how sexist practices in relation to women's bodies globally are linked. For example: linking circumcision with life-threatening eating disorders (which are the direct consequence of a culture imposing thinness as a beauty ideal)...

The idea of humanity becomes more and more of a power in the civilized world, and, owing to the expansion and increasing speed of means of communication, and also owing to the influence, still more material than moral, of civilization upon barbarous peoples, this idea of humanity begins to take hold even of the minds of uncivilized nations. This idea is the invisible power of our century, with which the present powers — the States — must reckon. They cannot submit to it of their own free will because such submission on their part would be equivalent to suicide, since the triumph of humanity can be realized only through the destruction of the States. But the States can no longer deny this idea nor openly rebel against it, for having now grown too strong, it may finally destroy them. In the face of this fainful alternative there remains only one way out: and that is hypocrisy. The States pay their outward respects to this idea of humanity; they speak and apparently act only in the name of it, but they violate it every day. This, however, should not be held against the States. They cannot act otherwise, their position having become such that they can hold their own only by lying. Diplomacy has no other mission. Therefore what do we see? Every time a State wants to declare war upon another State, it starts off by launching a manifesto addressed not only to its own subjects but to the whole world. In this manifesto it declares that right and justice are on its side, and it endeavors to prove that it is actuated only by love of peace and humanity and that, imbued with generous and peaceful sentiments, it suffered for a long time in silence until the mounting iniquity of its enemy forced it to bare its sword. At the same time it vows that, disdainful of all material conquest and not seeking any increase in territory, it will put and end to this war as soon as justice is reestablished. And its antagonist answers with a similar manifesto, in which naturally right, justice, humanity, and all the generous sentiments are to be found respectively on its side. Those mutually opposed manifestos are written with the same eloquence, they breathe the same virtuous indignation, and one is just as sincere as the other; that is to say both of them are equally brazen in their lies, and it is only fools who are deceived by them. Sensible persons, all those who have had some political experience, do not even take the trouble of reading such manifestos. On the contrary, they seek ways to uncover the interests driving both adversaries into this war, and to weigh the respective power of each of them in order to guess the outcome of the struggle. Which only goes to prove that moral issues are not at stake in such wars.

Our Center would be nonpartisan; we would be as innovative as possible, not duplicating or competing with other organizations that were addressing issues successfully; we would not be afraid of possible failure if our goals were worthwhile; and we would operate always with a balanced budget. The

Another analogy: imagine if you were walking down the street and every few minutes someone would punch you in the arm. You don’t know who will be punching you, and you don’t know why. You are hurt and wary and weary. You are trying to protect yourself, but you can’t get off this street. Then imagine somebody walks by, maybe gesticulating wildly in interesting conversation, and they punch you in the arm on accident. Now imagine that this is the last straw, that this is where you scream. That person may not have meant to punch you in the arm, but the issue for you is still the fact that people keep punching you in the arm. Regardless of why that last person punched you, there’s a pattern that needs to be addressed, and your sore arm is testimony to that. But what often happens instead is that people demand that you prove that each person who punched you in the arm in the past meant to punch you in the arm before they’ll acknowledge that too many people are punching you in the arm. The real tragedy is that you get punched in the arm constantly, not that one or two people who accidentally punched you in the arm might be accused of doing it on purpose. They still contributed to the pain that you have endured—a pain bigger than that one punch—and they are responsible for being a part of that, whether they meant to or not.

Creating and entering sanctuaries allows us as people of color to address the circumstances that are specific to who we have been born as, on our own terms, without interference. The desire of those who are not people of color to enter the spaces where people of color face these issues betrays a disregard for the uniqueness of the work that must be done within these cultural sanctuaries. It indicates an unjust sense of entitlement on their part.

The loads we experience in today’s world differ hugely from the loads people experienced a hundred, a thousand, and ten thousand years ago. Yet we blithely accept that our health issues—which so many of us share—are genetic. Genetic, a term we’ve internally defined as beyond our control. Whether out of convenience or ignorance, we have failed to address the habitat in which our genes dwell, and the impact of the way we move on the state of our health.

facts matter a great deal. What a patient does for a living, what his background is, what level of education he has achieved…all of these issues must be addressed in great detail in order to put his complaints and his disease in the proper context. If I ask a man to take the square root of 100 and he cannot, I might take this as proof of a left-hemispheric brain tumor, unless I know that he has worked on a farm since childhood and never attended school. Likewise, I might find it normal that a patient could not tell me the current exchange rate of the pound in Japanese yen. But if I knew that person was a merchant banker, on the other hand, ignorance of this fact would indicate a grave illness indeed! Americans have grown so dependent upon their scanning toys that they fail to view the patient as a multidimensional person. To have the audacity to cut into a person’s brain without the slightest clue of his life, his occupation…I find that most simply appalling.” These

Like it or not, philosophy or intellectual activity in ancient China was distinguished from manual labor, and thus philosophical texts were not only political in nature (because they normally addressed the issue of good government and social order) but also “esoteric.” They were not meant to contribute to general education, but to be studied only by a small fraction of the population, i.e., by those who had access to learning and power. If we want to understand the Laozi historically, we have to accept this context and thus also the fact that, as a philosophical treatise, it did not attempt to be generally accessible. It was originally a text for the few—and it clearly shows.

Life is a series of problems to be analyzed and addressed. How do we fix our failing schools? How do we reduce violence? These problem-centered questions are usually the wrong ones to ask. They focus on deficits, not gifts. A problem conversation tends to focus on one moment in time—the moment when a student didn’t graduate from high school, the moment when a young person commits a crime, the moment when a person is homeless. But actual lives are lived cumulatively. It takes a whole series of shocks before a person becomes homeless—loss of a job, breakdown in family relationship, maybe car problems or some transportation issue. It takes a whole series of shocks before a kid drops out of school. If you abstract away from the cumulative nature of life and define the problem as one episode, you are abstracting away from how life is lived. All conversations are either humanizing or dehumanizing, and problem-centered conversations tend to be impersonal and dehumanizing. The better community-building conversations focus on possibilities, not problems. They are questions such as, What crossroads do we stand at right now? What can we build together? How can we improve our lives together? What talents do we have here that haven’t been fully expressed?

Good follow-up is just as important as the meeting itself. The great master of follow-up was Alfred Sloan, the most effective business executive I have ever known. Sloan, who headed General Motors from the 1920s until the 1950s, spent most of his six working days a week in meetings—three days a week in formal committee meetings with a set membership, the other three days in ad hoc meetings with individual GM executives or with a small group of executives. At the beginning of a formal meeting, Sloan announced the meeting’s purpose. He then listened. He never took notes and he rarely spoke except to clarify a confusing point. At the end he summed up, thanked the participants, and left. Then he immediately wrote a short memo addressed to one attendee of the meeting. In that note, he summarized the discussion and its conclusions and spelled out any work assignment decided upon in the meeting (including a decision to hold another meeting on the subject or to study an issue). He specified the deadline and the executive who was to be accountable for the assignment. He sent a copy of the memo to everyone who’d been present at the meeting. It was through these memos—each a small masterpiece—that Sloan made himself into an outstandingly effective executive.

Many people begin their criticism with sincere praise followed by the word "but", which signals that the criticism is about to begin. This may make the listener questions the sincerity of the praise. Use "and" instead, and provide constructive advice rather than criticism. this is possibly the most effective ways to address an issue in written form without seeming false in your praise.

Objections to Christianity... are phrased in words, but that does not mean that they are really a matter of language and analysis and argument. Words are tokens of the will. If something stronger than language were available then we would use it. But by the same token, words in defense of Christianity miss the mark as well: they are a translation into the dispassionate language of argument of something that resides far deeper in the caverns of volition, of commitment. Perhaps this is why Saint Francis, so the story goes, instructed his followers to "preach the Gospel always, using words if necessary." It is not simply and straightforwardly wrong to make arguments in the defense of the Christian faith, but it is a relatively superficial activity: it fails to address the core issues.

She got out of her dress and stood there in a white slip, like Elizabeth Taylor’s white slip in the film, though this actress looked both less artificial and also somehow less convincing. I could see a care label bunched inside the seam of the slip she was wearing, which destroyed the effect of reality for me, although the slip and its care label were undoubtedly themselves real. I concluded that some kinds of reality have an unrealistic effect, which made me think of the theorist Jean Baudrillard, though I had never read his books and these were probably not the issues his writing addressed.

Before we move on to the stuffer who collects retaliation rocks, I want to address the issue of impossible people. We know that all things are possible with God. But all things are not possible with people who refuse to be led by the Holy Spirit. I’ve had to get really honest about certain people in my life. It isn’t productive or possible to confront them and expect anything good to come from it. If someone has told me over and over through their actions and reactions that they will make my life miserable if I confront them, at some point I have to back away. But I don’t want to stuff and allow bitterness toward them to poison me. So, how do I back away and not stuff? I acknowledge that I can control only myself. I can’t control how another person acts or reacts. Therefore, I shift my focus from trying to fix the other person and the situation to allowing God to reveal some tender truths to me. I typically pray something like this: God, I’m so tired of being hurt. I’m so tired of feeling distracted and discouraged by this situation. Pour Your lavish mercy on my heart and into this hard relationship. Help me to see the obvious hurt they must have in their life that makes them act this way. Help me to have compassion for their pain. Help me to see anything I’m doing or have done that has negatively affected this situation. And please help me to know how to separate myself graciously from this constant source of hurt in my life. It all feels impossible. Oh God, speak to me. Reveal clearly how I can best honor You, even in this. My job isn’t to fix the difficult people in my life or enable them to continue disrespectful or abusive behaviors. My job is to be obedient to God in the way I act and respond to those people.

this guy is pretty slick, Atticus. What else do you think he has in his pockets? Maybe a thick salami for me?> I almost dropped the goblets. Gods, Oberon, it’s a good thing no one can hear you. It’s not polite to ask if a man has a big salami in his pants, okay? Especially this guy. Laughter bubbled forth from Jesus as he poured two generous shots for us. “I like your hound, Siodhachan.” He turned his head a bit to address him. “Hello, Oberon. I can hear what you say as well, and I tell you truly, I have nothing against salami itself. It is best to know when to keep your salami in your pants and when to pull it out, however, and even my priests have had some difficulty with that issue. Fortunately for us, there is little doubt regarding the right course of action in this situation.” He pulled a long soppressata from the same pocket that had produced the goblets.

Dasein exists as an entity for which, in its Being, that Being is itself an issue. Essentially ahead of itself, it has projected itself upon its potentiality-for-Being before going on to any mere consideration of itself. In its projection it reveals itself as something which has been thrown. It has been thrownly abandoned to the ‘world’, and falls into it concernfully.(1) As care—that is, as existing in the unity of the projection which has been fallingly thrown—this entity has been disclosed as a “there”. As being with Others, it maintains itself in an average way of interpreting—a way which has been Articulated in discourse and expressed in language. Being-in-the-world has always expressed itself, and as Being alongside entities encountered within-the-world, it constantly expresses itself in addressing itself to the very object of its concern and discussing it. The concern of circumspective common sense is grounded in temporality—indeed in the mode of a making-present which retains and awaits. Such concern, as concernfully reckoning up, planning, preventing, or taking precautions, always says (whether audibly or not) that something is to happen ‘then’, that something else is to be attended to ‘beforehand’, that what has failed or eluded us ‘on that former occasion’ is something that we must ‘now’ make up for.(2)

My reading had now shifted strongly to existential thinkers in fiction as well as philosophy: such authors as Dostoevsky, Tolstoy, Beckett, Kundera, Hesse, Mutis, and Hamsun were not dealing primarily with matters of social class, courtship, sexual pursuit, mystery, or revenge: their subjects were far deeper, touching on the parameters of existence. They struggled to find meaning in a meaningless world, openly confronting inevitable death and unbridgeable isolation. I related to these mortal quandaries. I felt they were telling my story: and not only my story, but also the story of every patient who had ever consulted me. More and more I grasped that many of the issues my patients struggled with — aging, loss, death, major life choices such as what profession to pursue or whom to marry — were often more cogently addressed by novelists and philosophers than by members of my own field.

I have been, I think, altogether disparaging about the ‘escapist’ elements of the genre, emphasizing its powers to address social, moral and even philosophical issues at the expense of celebrating its dreamier virtues. I took this position out of a genuine desire to defend a fictional form I love from accusations of triviality and triteness, but my zeal led me astray. Yes, fantastic fiction can be intricately woven into the texture of our daily lives, addressing important issues in fabulist form. But it also serves to release us for a time from the definitions that confine our daily selves; to unplug us from a world that wounds and disappoints us, allowing us to venture into places of magic and transformation.

Tess's feminine hope - shall we confess it - had been so obstinately recuperative as to revive in her surreptitious visions of a domiciliary intimacy continued long enough to break down his coldness even against his judgement. Though unsophisticated in the usual sense, she was not incomplete; and it would have denoted deficiency of womanhood if she had not instinctively known what an argument lies in propinquity. Nothing else would save her, she knew, if this failed. It was wrong to hope in what was of the nature of strategy, she said to herself; yet that sort of hope she could not extinguish. His last representation had now been made, and it was, as she said, a new view. She had truly never though so far as that, and his lucid picture of possible offspring who would scorn her was one that brought deadly conviction to an honest heart which was humanitarian to its centre. Sheer experience had already taught her that, in some circumstances, there was one thing better than to lead a good life, and that was to be saved from leading any life whatever. Like all who have been previsioned by suffering, she could, in the words of M. Sully-Prudhomme, hear a penal sentence in the fiat, 'You shall be born,' particularly if addressed to potential issue or hers.

An abolitionist is, as I have developed that notion, one who (1) maintains that we cannot justify animal use, however “humane” it may be; (2) rejects welfare campaigns that seek more “humane” exploitation, or single-issue campaigns that seek to portray one form of animal exploitation as morally worse than other forms of animal exploitation (e.g., a campaign that seeks to distinguish fur from wool or leather); and (3) regards veganism, or the complete rejection of the consumption or use of any animal products, as a moral baseline. An abolitionist regards creative, nonviolent vegan education as the primary form of activism, because she understands that the paradigm will not shift until we address demand and educate people to stop thinking of animals as things we eat, wear, or use as our resources.

those who repent and place their faith and trust in Jesus alone for their salvation become “children of God,” are adopted into God’s family, and become members of the spiritual kingdom he has established on earth. Believers who live in this kingdom are called to live differently, and Jesus is explaining what that looks like in a very practical sense. His words are not hard to understand as he sets up a strong moral ethic that reflects what it means to love God with all your heart and your neighbor as yourself. It is here that Jesus addresses the issue of hypocrisy.

To address strength and endurance issues, Goldblatt initiated a program called the Mechanically Dominant Soldier. What if soldiers could have ten times the muscle endurance of enemy soldiers? What if they could leap seven feet and be able to cool down their own body temperature? What if the military benchmark of eighty pull-ups a day could be raised to three hundred pull-ups a day? “We want every war fighter to look like Lance Armstrong as far as metabolic profile,” program manager Joe Bielitzki told Washington Post reporter Joel Garreau a decade before Armstrong resigned from athletics in disgrace.

As all this suggests our relationship with evidence is seldom purely a cognitive one. Vilifying menstruating women bolstering anti-Muslim stereotypes murdering innocent citizens of Salem plainly evidence is almost always invariably a political social and moral issue as well. To take a particularly stark example consider the case of Albert Speer minister of armaments and war production during the Third Reich close friend to Adolf Hitler and highest-ranking Nazi official to ever express remorse for his actions. In his memoir Inside the Third Reich Speer candidly addressed his failure to look for evidence of what was happening around him. "I did not query a friend who told him not to visit Auschwitz I did not query Himmler I did not query Hitler " he wrote. "I did not speak with personal friends. I did not investigate for I did not want to know what was happening there... for fear of discovering something which might have made me turn away from my course. I had closed my eyes." Judge William Stoughton of Salem Massachusetts became complicit in injustice and murder by accepting evidence that he should have ignored. Albert Speer became complicit by ignoring evidence he should have accepted. Together they show us some of the gravest possible consequences of mismanaging the data around us and the vital importance of learning to manage it better. It is possible to do this: like in the U.S. legal system we as individuals can develop a fairer and more consistent relationship to evidence over time. By indirection Speer himself shows us how to begin. I did not query he wrote. I did not speak. I did not investigate. I closed my eyes. This are sins of omission sins of passivity and they suggest correctly that if we want to improve our relationship with evidence we must take a more active role in how we think must in a sense take the reins of our own minds. To do this we must query and speak and investigate and open our eyes. Specifically and crucially we must learn to actively combat our inductive biases: to deliberately seek out evidence that challenges our beliefs and to take seriously such evidence when we come across it.

The dominance panacea is so out of proportion that entire schools of training are based on the premise that if you can just exert adequate dominance over the dog, everything else will fall into place. Not only does it mean that incredible amounts of abuse are going to be perpetrated against any given dog, probably exacerbating problems like unreliable recalls and biting, but the real issues, like well-executed conditioning and the provision of an adequate environment, are going to go unaddressed, resulting in a still-untrained dog, perpetuating the pointless dominance program. None of this is to say that dogs aren’t one of those species whose social life appears to lend itself to beloved hierarchy constructs. But, they also see well at night, and no one is proposing retinal surgery to address their non-compliance or biting behavior. Pack theory is simply not the most elegant model for explaining or, especially, for treating problems like disobedience, misbehavior or aggression. People who use aversives to train with a dominance model in mind would get a better result with less wear and tear on the dog by using aversives with a more thorough understanding of learning theory, or, better yet, forgoing aversives altogether and going with the other tools in the learning theory tool box. The dominance concept is simply unnecessary.

Separating from Family Issues: January 4 We can draw a healthy line, a healthy boundary, between ourselves and our nuclear family. We can separate ourselves from their issues. Some of us may have family members who are addicted to alcohol and other drugs and who are not in recovery from their addiction. Some of us may have family members who have unresolved codependency issues. Family members may be addicted to misery, pain, suffering, martyrdom, and victimization. We may have family members who have unresolved abuse issues or unresolved family of origin issues. We may have family members who are addicted to work, eating, or sex. Our family may be completely enmeshed, or we may have a disconnected family in which the members have little contact. We may be like our family. We may love our family. But we are separate human beings with individual rights and issues. One of our primary rights is to begin feeling better and recovering, whether or not others in the family choose to do the same. We do not have to feel guilty about finding happiness and a life that works. And we do not have to take on our family’s issues as our own to be loyal and to show we love them. Often when we begin taking care of ourselves, family members will reverberate with overt and covert attempts to pull us back into the old system and roles. We do not have to go. Their attempts to pull us back are their issues. Taking care of ourselves and becoming healthy and happy does not mean we do not love them. It means we’re addressing our issues. We do not have to judge them because they have issues; nor do we have to allow them to do anything they would like to us just because they are family. We are free now, free to take care of ourselves with family members. Our freedom starts when we stop denying their issues, and politely, but assertively, hand their stuff back to them—where it belongs—and deal with our own issues. Today, I will separate myself from family members. I am a separate human being, even though I belong to a unit called a family. I have a right to my own issues and growth; my family members have a right to their issues and a right to choose where and when they will deal with these issues. I can learn to detach in love from my family members and their issues. I am willing to work through all necessary feelings in order to accomplish this.

I'm going to throw some suggestions at you now in rapid succession, assuming you are a father of one or more boys. Here we go: If you speak disparagingly of the opposite sex, or if you refer to females as sex objects, those attitudes will translate directly into dating and marital relationships later on. Remember that your goal is to prepare a boy to lead a family when he's grown and to show him how to earn the respect of those he serves. Tell him it is great to laugh and have fun with his friends, but advise him not to be "goofy." Guys who are goofy are not respected, and people, especially girls and women, do not follow boys and men whom they disrespect. Also, tell your son that he is never to hit a girl under any circumstances. Remind him that she is not as strong as he is and that she is deserving of his respect. Not only should he not hurt her, but he should protect her if she is threatened. When he is strolling along with a girl on the street, he should walk on the outside, nearer the cars. That is symbolic of his responsibility to take care of her. When he is on a date, he should pay for her food and entertainment. Also (and this is simply my opinion), girls should not call boys on the telephone-at least not until a committed relationship has developed. Guys must be the initiators, planning the dates and asking for the girl's company. Teach your son to open doors for girls and to help them with their coats or their chairs in a restaurant. When a guy goes to her house to pick up his date, tell him to get out of the car and knock on the door. Never honk. Teach him to stand, in formal situations, when a woman leaves the room or a table or when she returns. This is a way of showing respect for her. If he treats her like a lady, she will treat him like a man. It's a great plan. Make a concerted effort to teach sexual abstinence to your teenagers, just as you teach them to abstain from drug and alcohol usage and other harmful behavior. Of course you can do it! Young people are fully capable of understanding that irresponsible sex is not in their best interest and that it leads to disease, unwanted pregnancy, rejection, etc. In many cases today, no one is sharing this truth with teenagers. Parents are embarrassed to talk about sex, and, it disturbs me to say, churches are often unwilling to address the issue. That creates a vacuum into which liberal sex counselors have intruded to say, "We know you're going to have sex anyway, so why not do it right?" What a damning message that is. It is why herpes and other sexually transmitted diseases are spreading exponentially through the population and why unwanted pregnancies stalk school campuses. Despite these terrible social consequences, very little support is provided even for young people who are desperately looking for a valid reason to say no. They're told that "safe sex" is fine if they just use the right equipment. You as a father must counterbalance those messages at home. Tell your sons that there is no safety-no place to hide-when one lives in contradiction to the laws of God! Remind them repeatedly and emphatically of the biblical teaching about sexual immorality-and why someone who violates those laws not only hurts himself, but also wounds the girl and cheats the man she will eventually marry. Tell them not to take anything that doesn't belong to them-especially the moral purity of a woman.

short term always leaves us in a place worse off than when we started. — To properly heal from addiction, we need a holistic approach. We need to create a life we don’t need to escape. We need to address the root causes that made us turn outside ourselves in the first place. This means getting our physical health back, finding a good therapist, ending or leaving abusive relationships, learning to reinhabit our bodies, changing our negative thought patterns, building support networks, finding meaning and connecting to something greater than ourselves, and so on. To break the cycle of addiction, we need to learn to deal with cravings, break old habits, and create new ones. To address all of this is an overwhelming task, but there is a sane, empowering, and balanced approach. But before we discuss how to implement solutions to the Two-Part Problem, we need to address one of the bigger issues that women and other historically oppressed folks need to consider, which is how patriarchal structures affect the root causes of addiction, how they dominate the recovery landscape, and what that means for how we experience recovery. If we are sick from sexism, homophobia, racism, classism, microaggressions, misogyny, ableism, American capitalism, and so on—and we are—then we need to understand how recovery frameworks that were never built with us in mind can actually work against us, further pathologizing characteristics, attributes, and behaviors that have been used to keep us out of our power for millennia. We need to examine what it means for us individually and collectively when a structure built by and for upper-class white men in the early twentieth century dominates the treatment landscape.

But before we can even address the mistreatment that occurs once a woman is interacting with the health-care system, we have to address the fact that some women never get that far. We won’t get a true picture of the incidence of endometriosis until we specifically look for it in marginalized communities. And before we can do that, we have to address the disparity in access. Social epidemiologist Jhumka Gupta has said that endometriosis is a social justice issue. In her speech at the Worldwide Endo March in Washington, DC, on March 19, 2016, she said that endometriosis is a social pathology, which she defined as “gender inequality, social injustice, and attitudes of society that keep women and girls from fully reaching their potential.

An alliance with France was enlisted in the war for independence from Britain, then loosened in the aftermath, as France undertook revolution and embarked on a European crusade in which the United States had no direct interest. When President Washington, in his 1796 Farewell Address—delivered in the midst of the French revolutionary wars—counseled that the United States “steer clear of permanent alliances with any portion of the foreign world” and instead “safely trust to temporary alliances for extraordinary emergencies,” he was issuing not so much a moral pronouncement as a canny judgment about how to exploit America’s comparative advantage: the United States, a fledgling power safe behind oceans, did not have the need or the resources to embroil itself in continental controversies over the balance of power.

Men as Victims: Challenging Cultural Myths Judith Herman’s recent treatise on “complex PTSD" (Herman, 1992) is an extremely articulate and compelling analysis of some of the failings of the current PTSD diagnosis, and of some of the psychological legacies of prolonged, repeated trauma. However, there was one aspect of the article which concerned me and which I wish to address. Throughout the article, "Complex PTSD: A Syndrome in Survivors of Prolonged and Repeated Trauma," whenever reference is made by pronoun to perpetrators or "captors," the pronoun "he" or "him' is used. There are four such references. Whenever reference is made by pronoun to victims or survivors, the pronoun "her" or "she" is used. There are 11 such references. This is not simply an issue of the use of sexist language, which it is. By uniformly linking perpetration with males and victimhood with females, a misconception is perpetuated, one that is shared by the public and by mental health professionals. While there is evidence that most perpetrators of sexual abuse are male, and that there are more female victims of sexual abuse than male victims, it is not true that all perpetrators are male and all victims are female. In fact, in the article, some of the traumas from which Dr. Herman was deriving her argument—political torture, concentration camp survivors, for example—affect as many males as females. Even in the case of sexual abuse, there is increasing evidence that the sexual abuse of males is far more prevalent than has heretofore been believed. Research on male sexual victimization lags more than a decade behind that of female victimization, but several recent studies have reported prevalence rates near or above 20% (Finkelhor et at, 1990; Urquiza, 1988, cited in Urquiza and Keating, 1990; Lisak and Luster, 1992).

The reason that I have concentrated on non-computability, in my arguments, rather than on complexity, is simply that it is only with the former that I have been able to see how to make the necessary strong statements. It may well be that in the working lives of most mathematicians, non-computability issues play, if anything, only a very small part. But that is not the point at issue. I am trying to show that (mathematical) understanding is something that lies beyond computation, and the Godel (-Turing) argument is one of the few handles that we have on that issue. It is quite probable that our mathematical insights and understandings are often used to achieve things that could in principle also be achieved computationally-but where blind computation without much insight may turn out to be so inefficient that it is unworkable (cf. 3.26). However, these matters are much more difficult to address than the non-computability issue.

In accepting as two primary texts, Singer's Animal Liberation and Regan's The Case for Animal Rights--texts that valorize rationality--the animal defense movement reiterates a patriarchal disavowal of emotions as having a legitimate role in theory making. The problem is that while on the one hand it articulates positions against animal suffering, on the other hand animal rights theory dispenses with the idea that caring about and emotionally responding to this suffering can be appropriate sources of knowledge. Emotions and theory are related. One does not have to eviscerate theory of emotional content and reflection to present legitimate theory. Nor does the presence of emotional content and reflection eradicate or militate against thinking theoretically. By disavowing emotional responses, two major texts of animal defense close off the intellectual space for recognizing the role of emotions in knowledge and therefore theory making. As the issue of caring about suffering is problematized, difficulties with animal rights per se become apparent. Without a gender analysis, several important issues that accompany a focus on suffering are neglected, to the detriment of the movement. Animal rights theory offers a legitimating language for animal defense without acknowledging the indebtedness of the rights-holder to caring relationships. Nor does it provide models for theoretically engaging with our own emotional responses, since emotions are seen as untrustworthy. Because the animal advocacy movement has failed to incorporate an understanding of caring as a motivation for so many animal defense activists, and because it has not addressed the gendered nature of caring--that it is woman's duty to provide service to others, while it is men's choice--it has not addressed adequately the implications that a disproportionate number of activists are women motivated because they care about animal suffering. Animal rights theory that disowns or ignores emotions mirrors on the theoretical level the gendered emotional responses inherent in a patriarchal society. In this culture, women are supposed to do the emotional work for heterosexual intimate relationships: 'a man will come to expect that a woman's role in his life is to take care of his feelings and alleviate the discomfort involved in feeling.' At the cultural level, this may mean that women are doing the emotional work for the animal defense movement. And this emotional work takes place in the context of our own oppression.

So, once more, the question is: Does the Bible forbid homosexual behavior? Well, I’ve already said that it does. The Bible is so realistic! You might not expect it to mention a topic like homosexual behavior, but in fact there are six places in the Bible—three in the Old Testament and three in the New Testament—where this issue is directly addressed—not to mention all the passages dealing with marriage and sexuality which have implications for this issue. In all six of these passages homosexual acts are unequivocally condemned. In Leviticus 18.22 it says that it is an abomination for a man to lie with another man as with a woman. In Lev. 20.13 the death penalty is prescribed in Israel for such an act, along with adultery, incest, and bestiality. Now sometimes homosexual advocates make light of these prohibitions by comparing them to prohibitions in the Old Testament against having contact with unclean animals like pigs. Just as Christians today don’t obey all of the Old Testament ceremonial laws, so, they say, we don’t have to obey the prohibitions of homosexual actions. But the problem with this argument is that the New Testament reaffirms the validity of the Old Testament prohibitions of homosexual behavior, as we’ll see below. This shows they were not just part of the ceremonial laws of the Old Testament, which were done away with, but were part of God’s everlasting moral law. Homosexual behavior is in God’s sight a serious sin. The third place where homosexual acts are mentioned in the Old Testament is the horrifying story in Genesis 19 of the attempted gang rape of Lot’s visitors by the men of Sodom, from which our word sodomy derives. God destroyed the city of Sodom because of their wickedness. Now if this weren’t enough, the New Testament also forbids homosexual behavior.

It is the question of "common world". The meaning of this world is not solipsism world, the world of "ego", but the world which can be actualize by my consciousness -according to relation of “ego” and caring for another in everyday life. To care for another means one lets go of self-consciousness and self-awareness and relates. We should consider human is constructed directly in term of their own consciousness and not by contrasting that consciousness with a reality independent of them, on the other hand it is constructed separate of his consciousness. So, we should surely consider the relation of human and the world. It seems that what can link these levels is “life-world” which means the idea of releasing human from worldlessness. Life-world as general sphere of individual experience in the world around (including other persons, objects and events) is a real and concrete phenomenon which has root in everyday life for obtaining its living practical purposes and objectively, considered as the basis of knowledge, interests, benefits and common links between humans. In the realm of life-world, transcendence and consciousness link to individual and group relationship and everyday life. For Heidegger consciousness proceeds from understanding, and this understanding is predicated upon our dealings in the world. Consciousness does not belong to the world, but has a practical relationship with it. What is within consciousness is the exact meaning of the word nothing. Consciousness is nothing but an opening to what they are and can only be talked about in this sense. Consciousness is the relationship we experience in praxis. As for a footballer, bodybuilding and fitness is nothing but the relationship he experiences in act, the day of the race and the subsequent races. Therefore, in this meaning, world without consciousness, intersubjectivity relationships -Alfred Schutz calls this quality as we- pure relation- and everyday life is not imaginable. Because of this matter we can't talk about the world without considering the roles of above items. "As Husserl articulated the life-world can be said to include the world of science and action can’t be without world." We should consider that thought itself arises out of incidents of living experience and must remain bound to them as the only guideposts by which to take its bearings. The artist who continually experiment the possibility of thinking and experience The new, respond to what addressed itself to him, because the new cannot be preconceived. On the other hand The new emerges through process as a shudder that presents itself to us. Even Architecture is not separate from these issues as the communicative. A part of Professor Pezhman Mosleh speech, “Music, Anti-war, a way to Discourse