Adequate Rest Quotes

What are the five products you want to focus on? Get rid of the rest, because they’re dragging you down. They’re turning you into Microsoft. They’re causing you to turn out products that are adequate but not great.

My son took many years to learn the simple truth. You cannot love any one person adequately until you have made friends with the rest of the human race also. Adult love demands qualities which cannot be learned living in a vacuum of resentment.

The young laborers worked without adequate sleep, rest or food, thinking that was what working entailed for everyone.

Medicine rests upon four pillars—philosophy, astronomy, alchemy, and ethics. The first pillar is the philosophical knowledge of earth and water; the second, astronomy, supplies its full understanding of that which is of fiery and airy nature; the third is an adequate explanation of the properties of all the four elements—that is to say, of the whole cosmos—and an introduction into the art of their transformations; and finally, the fourth shows the physician those virtues which must stay with him up until his death, and it should support and complete the three other pillars.

Until philosophers rule as kings or those who are now called kings and leading men genuinely and adequately philosophise, that is, until political power and philosophy entirely coincide, while the many natures who at present pursue either one exclusively are forcibly prevented from doing so, cities will have no rest from evils,... nor, I think, will the human race." (Republic 473c-d)

So how much rest is “adequate”? Science says: 42 percent. That’s the percentage of time your body and brain need you to spend resting. It’s about ten hours out of every twenty-four. It doesn’t have to be every day; it can average out over a week or a month or more. But yeah. That much. “That’s ridiculous! I don’t have that kind of time!” you might protest—and we remind you that we predicted you might feel that way, back at the start of the chapter. We’re not saying you should take 42 percent of your time to rest; we’re saying if you don’t take the 42 percent, the 42 percent will take you. It will grab you by the face, shove you to the ground, put its foot on your chest, and declare itself the victor.

Lymond said softly, ‘That is the only thing you may not say to me. . . . Kate, superb Kate: I will not be mothered.’ ‘Mothered!’ Kate’s small, undistinguished face was black with annoyance. ‘I would sooner mother a vampire. I am merely trying to point out what your browbeaten theorists at St Mary’s ought surely to have mentioned in passing. Health is a weapon of war. Unless you obtain adequate rest, first your judgement will go, and then every other qualification you may have to command, and either way, the forces of light will have a field-day in the end.

You may set your mind at rest, Miss Anstruther-Wetherby." He glanced down, the planes of his face granite-hard. "I'm not marrying you because of any social stricture. That, if you consider it, is a nonsensical idea. Cynsters, as you well know, do not give a damn about social strictures. Society, as far as we're concerned, can think what it pleases—it does not rule us." "But… if that's the case—and given your reputation I can readily believe it is—why insist on marrying me?" "Because I want to." The words were delivered as the most patently obvious answer to a simple question. Honoria held on to her temper. "Because you want to?" He nodded. "That's it? Just because you want to?" The look he sent her was calculated to quell. "For a Cynster, that's a perfectly adequate reason. In fact, for a Cynster, there is no better reason." He looked ahead again; Honoria glanced at his profile. "This is ridiculous. You only set eyes on me yesterday, and now you want to marry me?" Again he nodded. "Why?" The glance he shot her was too brief for her to read. "It so happens I need a wife, and you're the perfect candidate." With that, he altered their direction and lengthened his stride even more. "I am not a racehorse." His lips thinned, but he slowed--just enough so she didn't have to run. They'd gained the graveled walk that circled the house. It took her a moment to replay his words, another to see their weakness. "That's still ridiculous. You must have half the female population of the ton waiting to catch your handkerchief every time you blow your nose." He didn't even glance her way. "At least half." "So why me?" Devil considered telling her--in graphic detail. Instead, he gritted his teeth and growled: "Because you're unique." "Unique?" Unique in that she was arguing.

Your life, your health and your weight are 80% due to what you eat, and 20% due to activity level, sunlight exposure, stress levels and adequate rest.

Few people consider that something as simple as an ill-fitted horseshoe could break a horse as quickly as overburdening it or failing to provide it with adequate rest or fodder.

Make sure your meal breaks are adequate but not open-ended, and schedule in exercise and rest too. But when it’s time to rest, actually rest. No checking email or bullshitting on social media. If you are going to work hard you must also rest your brain.

In Floral Heights and the other prosperous sections of Zenith, especially in the “young married set,” there were many women who had nothing to do. Though they had few servants, yet with gas stoves, electric ranges and dish-washers and vacuum cleaners, and tiled kitchen walls, their houses were so convenient that they had little housework, and much of their food came from bakeries and delicatessens. They had but two, one, or no children; and despite the myth that the Great War had made work respectable, their husbands objected to their “wasting time and getting a lot of crank ideas” in unpaid social work, and still more to their causing a rumor, by earning money, that they were not adequately supported. They worked perhaps two hours a day, and the rest of the time they ate chocolates, went to the motion-pictures, went window-shopping, went in gossiping twos and threes to card-parties, read magazines, thought timorously of the lovers who never appeared, and accumulated a splendid restlessness which they got rid of by nagging their husbands. The husbands nagged back.

The shadow, when it is realized, is the source of renewal; the new and productive impulse cannot come from established values of the ego. When there is an impasse, and sterile time in our lives—despite an adequate ego development—we must look to the dark, hitherto unacceptable side which has been at our conscious disposal….This brings us to the fundamental fact that the shadow is the door to our individuality. In so far as the shadow renders us our first view of the unconscious part of our personality, it represents the first stage toward meeting the Self. There is, in fact, no access to the unconscious and to our own reality but through the shadow. Only when we realize that part of ourselves which we have not hitherto seen or preferred not to see can we proceed to question and find the sources from which it feeds and the basis on which it rests. Hence no progress or growth is possible until the shadow is adequately confronted and confronting means more than merely knowing about it. It is not until we have truly been shocked into seeing ourselves as we really are, instead of as we wish or hopefully assume we are, that we can take the first step toward individual reality.

I love you, more than I’ll ever find adequate words to describe. Every breath I take starts and ends with you. For as long as I live, I won’t deserve you. But I’m still a selfish bastard who wants you and wants nothing more in the world than for you to say you’ll be mine for the rest of our lives.

The modern philosopher claims, like a sort of confident man, that if we will grant him this, the rest will be easy; he will straighten out the world, if he is allowed to give this one twist to the mind... Against all this the philosophy of St. Thomas stands founded on the universal common conviction that eggs are eggs. The Hegelian may say that an egg is really a hen, because it is a part of an endless process of Becoming; the Berkelian may hold that poached eggs only exist as a dream exists, since it is quite as easy to call the dream the cause of the eggs as the eggs the cause of the dream; the Pragmatist may believe that we get the best out of scrambled eggs by forgetting that they ever were eggs, and only remembering the scramble. But no pupil of St. Thomas needs to addle his brains in order adequately to addle his eggs; to put his head at any peculiar angle in looking at eggs, or squinting at eggs, or winking the other eye in order to see a new simplification of eggs. The Thomist stands in the broad daylight of the brotherhood of men, in their common consciousness that eggs are not hens or dreams or mere practical assumptions; but things attested by the Authority of the Senses, which is from God.

Perfect.” He grins, completely removing my shorts and sending them to collect on the floor with the rest of my clothes. “What?” I ask as he rakes his gaze over my body without moving another muscle. “You’re beautiful, Dorothy. And I just want to look at you. Just for a few seconds, I want to commit this to memory.

I was fucking terrified, Violet. There aren't adequate words.' 'I'm fine, Xaden,' she says softly, her hand rising to rest above my pounding heart. 'I thought I was going to lose you.' The confession comes out strangled, and maybe it's pushing my luck after all I've put her through, but I can't keep from leaning forward and brushing my lips over her forehead, then her temple. Gods, I'd kiss her forever if I thought it would keep the coming argument at bay, keep us in this one pristine moment where I can actually believe that everything might be all right between us, that I haven't irrevocably fucked up the best thing that's ever happened to me. 'You aren't going to lose me.' She gives me a puzzled look, smiling like I've said something peculiar. Then she leans in and kisses me. She still wants me. The revelation makes my heart fucking soar. I take the kiss deeper, swiping my tongue over her soft lower lip and gently sucking on the tender curve.

St. John,” I said, “I think you are al­most wicked to talk so. I am dis­posed to be as con­tent as a queen, and you try to stir me up to rest­less­ness! To what end?” “To the end of turn­ing to profit the tal­ents which God has committed to your keep­ing; and of which He will surely one day de­mand a strict ac­count. Jane, I shall watch you closely and anx­iously—I warn you of that. And try to re­strain the dis­pro­por­tion­ate fervour with which you throw your­self into com­mon­place home pleasures. Don’t cling so tena­ciously to ties of the flesh; save your con­stancy and ar­dour for an ad­e­quate cause; for­bear to waste them on trite tran­sient ob­jects. Do you hear, Jane?” “Yes; just as if you were speak­ing Greek. I feel I have ad­e­quate cause to be happy, and I will be happy. Good­bye!

While in principle groups for survivors are a good idea, in practice it soon becomes apparent that to organize a successful group is no simple matter. Groups that start out with hope and promise can dissolve acrimoniously, causing pain and disappointment to all involved. The destructive potential of groups is equal to their therapeutic promise. The role of the group leader carries with it a risk of the irresponsible exercise of authority. Conflicts that erupt among group members can all too easily re-create the dynamics of the traumatic event, with group members assuming the roles of perpetrator, accomplice, bystander, victim, and rescuer. Such conflicts can be hurtful to individual participants and can lead to the group’s demise. In order to be successful, a group must have a clear and focused understanding of its therapeutic task and a structure that protects all participants adequately against the dangers of traumatic reenactment. Though groups may vary widely in composition and structure, these basic conditions must be fulfilled without exception. Commonality with other people carries with it all the meanings of the word common. It means belonging to a society, having a public role, being part of that which is universal. It means having a feeling of familiarity, of being known, of communion. It means taking part in the customary, the commonplace, the ordinary, and the everyday. It also carries with it a feeling of smallness, or insignificance, a sense that one’s own troubles are ‘as a drop of rain in the sea.’ The survivor who has achieved commonality with others can rest from her labors. Her recovery is accomplished; all that remains before her is her life.

When you are the one throwing the party every night, emptying the ashtrays, making sure the tonic is cold, the limes fresh, the shifts covered, the meat perfectly cooked and adequately rested, the customers carefree and the employees calm and confident, it will leave its marks. Someone has to stay in the kitchen and do the bones of the thing, to make sure it stands up, and if it’s you, so be it.

Unless,” I said, “the philosophers rule as kings or those now called kings and chiefs genuinely and adequately philosophize, and political power and philosophy coincide36 in the same place, while the many natures now making their way to either apart from the other are by necessity excluded, there is no rest from ills for the cities, my dear Glaucon, nor I think for human kind, nor will the regime we have now described in speech ever come forth from nature, insofar as possible, and see the light of the sun.

...do we realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay today in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther's against preaching the gospel in such a manner as to make men rest secure in their ungodly living? Was there ever a more terrible or disastrous instance of the Christianizing of the world than this? What are those three thousand Saxons put to death by Charlemagne compared with the millions of spiritual corpses in our country today? With us it has been abundantly proved that the sins of the fathers are visited upon the children unto the third and fourth generations. Cheap grace has turned out to be utterly merciless to our Evangelical church.

You gently leaned over her to kiss her forehead and pulled the blankets around her shoulders. No father can adequately articulate the experience of watching his sleeping child—it must be lived. Now, imagine you are walking out of her room. Could you turn around and look at her and believe that the sum of her existence rests in a mass of cells? Certainly not. But this is exactly how a rank secularist is obliged to view his daughter. She is nothing more than a genetic product of his and her mother’s DNA. The puffing of air through her tiny chest keeps her alive. Your time with her is precious, meaningful, but purely a biological phenomenon. Her thoughts and feelings can be traced to neuronal firing in her brain. One day you will die and she will die and that will be that. Life began through the splitting and rejoining of DNA and when they stopped functioning, she did too.

But beyond this, and even more important, my problem is not just what I am sensing but that I do not feel adequate to respond to it. I perceive, beginning at nonconscious levels of awareness, that I do not have what it takes to tolerate what I feel. I am not just sad, angry or lonely. But ultimately these feelings rest on the bedrock that I am alone with what I feel, and no one is coming to my aid. Shame undergirds other affective states because of its relationship to being left. And to be abandoned ultimately is to be in hell. This terror of being alone drives my shame-based behavior and, ironically, takes me to the very place I most fear going—to the hell of absolute isolation.

The Catholic Religion, He knew well enough, gave the only adequate explanation of the universe; it did not unlock all mysteries, but it unlocked more than any other key known to man; He knew, too, perfectly well, that it was the only system of thought that satisfied man as a whole, and accounted for him in his essential nature. Further, He saw well enough that the failure of Christianity to unite all men one to another rested not upon its feebleness but its strength; its lines met in eternity, not in time.

Dear patient (first name, last name)! You are presently located in our experimental state hospital. The measures taken to save your life were drastic, extremely drastic (circle one). Our finest surgeons, availing themselves of the very latest achievements of modern medicine, performed one, two, three, four, five, six, seven, eight, nine, ten operations (circle one) on you. They were forced, acting wholly in your interest to replace certain parts of your organism with parts obtained from other persons, in strict accordance with Federal Law (Rev. Stat. Comm. 1-989/0-001/89/1). The notice you are now reading was thoughtfully prepared in order to help you make the best possible adjustment to these new if somewhat unexpected circumstances in your life, which, we hasten to remind you, we have saved. Although it was found necessary to remove your arms, legs, spine, skill, lungs, stomach, kidneys, liver, other (circle one or more), rest assured that these mortal remains were disposed of in a manner fully in keeping with the dictates of your religion; they were, with the proper ritual, interred, embalmed, mummified, buried at sea, cremated with the ashes scattered in the wind—preserved in an urn—thrown in the garbage (circle one). The new form in which you will henceforth lead a happy and healthy existence may possibly occasion you some surprise, but we promise that in time you will become, as indeed all our dear patients do, quite accustomed to it We have supplemented your organism with the very best, the best, perfectly functional, adequate, the only available (circle one) organs at our disposal, and they are fully guaranteed to last a year, six months, three months, three weeks, six days (circle one).

The concept of happiness is not one which man abstracts more or less from his instincts and so derives from his animal nature. It is, on the contrary, a mere idea of a state, and one to which he seeks to make his actual state of being adequate under purely empirical conditions--an impossible task. He projects this idea himself, and, thanks to his intellect, and its complicated relations with imagination and sense, projects it in such different ways, and even alters his concept so often, that were nature a complete slave to his elective will, it would nevertheless be utterly unable to adopt any definite, universal and fixed law by which to accommodate itself to this fluctuating concept and so bring itself into accord with the end that each individual arbitrarily sets before himself. But even if we sought to reduce this concept to the level of the true wants of nature in which our species is in complete and fundamental accord, or, trying the other alternative, sought to increase to the highest level man's skill in reaching his imagined ends, nevertheless what man means by happiness, and what in fact constitutes his peculiar ultimate physical end, as opposed to the end of freedom, would never be attained by him. For his own nature is not so constituted as to rest or be satisfied in any possession or enjoyment whatever. Also external nature is far from having made a particular favorite of man or from having preferred him to all other animals as the object of its beneficence. For we see that in its destructive operations--plague, famine, flood, cold, attacks from animals great and small, and all such things--it has as little spared him as any other animal. But, besides all this, the discord of inner natural tendencies betrays man into further misfortunes of his own invention, and reduces other members of his species, through the oppression of lordly power, the barbarism of wars, and the like, to such misery, while he himself does all he can to work ruin to his race, that, even with the utmost goodwill on the part of external nature, its end, supposing it were directed to the happiness of our species, would never be attained in a system of terrestrial nature, because our own nature is not capable of it. Man, therefore, is ever but a link in the chain of nature's ends.

It is often the case that people of noble character and great mental gifts betray a strange lack of worldly wisdom and a deficiency in the knowledge of men, more especially when they are young; with the result that it is easy to deceive or mislead them; and that, on the other hand, natures of the commoner sort are more ready and successful in making their way in the world. The reason of this is that, when a man has little or no experience, he must judge by his own antecedent notions; and in matters demanding judgment, an antecedent notion is never on the same level as experience. For, with the commoner sort of people, an antecedent notion means just their own selfish point of view. This is not the case with those whose mind and character are above the ordinary; for it is precisely in this respect — their unselfishness — that they differ from the rest of mankind; and as they judge other people's thoughts and actions by their own high standard, the result does not always tally with their calculation. But if, in the end, a man of noble character comes to see, as the effect of his own experience, or by the lessons he learns from others, what it is that may be expected of men in general, — namely, that five-sixths of them are morally and intellectually so constituted that, if circumstances do not place you in relation with them, you had better get out of their way and keep as far as possible from having anything to do with them, — still, he will scarcely ever attain an adequate notion of their wretchedly mean and shabby nature: all his life long he will have to be extending and adding to the inferior estimate he forms of them; and in the meantime he will commit a great many mistakes and do himself harm.

Poetry ~~ No definition of poetry is adequate unless it be poetry itself. The most accurate analysis by the rarest wisdom is yet insufficient, and the poet will instantly prove it false by setting aside its requistions. It is indeed all that we do not know. The poet does not need to see how meadows are something else than earth, grass, and water, but how they are thus much. He does not need discover that potato blows are as beautiful as violets, as the farmer thinks, but only how good potato blows are. The poem is drawn out from under the feet of the poet, his whole weight has rested on this ground. It has a logic more severe than the logician's. You might as well think to go in pursuit of the rainbow, and embrace it on the next hill, as to embrace the whole of poetry even in thought.

At every stage of the Holocaust decisions had to be made. It is a phenomenon filled with individual initiatives, as the perpetrators were not simply cogs in a machine operating according to preordained rules. Far from it. What this means is that agency in the Shoah, to a degree we perhaps have not yet adequately recognized when thinking and writing about it, rests with a multitude of individuals. and there were, ipso facto, many chokepoints where their initiative could have been slowed down, temporarily halted, even derailed. This was a significant and viable alternative, because from a certain point on it was clear that the Nazis were going to lose the war. Consequently, to say that nothing could have been done once the Nazi policy of killing all the Jews had been set in motion is incorrect. Plenty of people could have done something, or, as it were, not done something. With the result that hundreds of thousands of Jewish lives could have been saved.

What I just presented to you was my timeline,” she explains. “And all of you are going to do your own timelines this week. Who here has childhood trauma?” Everyone raises his hand except for me, Adam, and Santa Claus, who probably didn’t hear the question. Lorraine stares at us incredulously. “Trauma comes from any abuse, neglect, or abandonment. Think of it this way: Every time a child has a need and it’s not adequately met, that causes what we define as trauma.” “But by that definition, is there anyone in the world who doesn’t have trauma?” I ask her. “Probably not,” she replies quickly. “We link and store any experience that brings us fear or pain because we need to retain that information to survive. All you have to do is touch a hot stove once and your behavior around hot stoves changes for the rest of your life—whether you remember getting burned or not. So think of anything in your childhood that was less than nurturing as a hot stove, and when you encounter something similar as an adult, it can trigger your learned survival response. We have a saying here: If it’s hysterical, it’s historical.

Even at rest we sweat steadily, if inconspicuously, but if you add in vigorous activity and challenging conditions, we drain off our water supplies very quickly. According to Peter Stark in Last Breath: Cautionary Tales from the Limits of Human Endurance, a man who weighs 155 pounds will contain a little over forty-two quarts of water. If he does nothing at all but sit and breathe, he will lose about one and a half quarts of water per day through a combination of sweat, respiration, and urination. But if he exerts himself, that rate of loss can shoot up to one and a half quarts per hour. That can quickly become dangerous. In grueling conditions—walking under a hot sun, say—you can easily sweat away ten and a half to twelve and a half quarts of water in a day. No wonder we need to keep hydrated when the weather is hot. Unless the loss is halted or replenished, the victim will begin to suffer headaches and lethargy after losing just three to five quarts of fluid. After six or seven quarts of unrestored loss, mental impairment starts to become likely. (That is when dehydrated hikers leave a trail and wander into the wilderness.) If the loss gets much above ten and a half quarts for a 155-pound man, the victim will go into shock and die. During World War II, scientists studied how long soldiers could walk in a desert without water (assuming they were adequately hydrated at the outset) and concluded that they could go forty-five miles in 80-degree heat, fifteen miles in 100-degree heat, and just seven miles in 120-degree heat.

He went to look closely at the painting, which portrayed a parade of fat white geese strolling past the doorway of a cottage. "Someday I'll be able to afford real art," Garrett said, coming to stand beside him. "In the meantime, we'll have to make do with this." Ethan's attention was drawn to the tiny initials in the corner of the work: G.G. A slow smile broke over his face. "You painted it?" "Art class, at boarding school," she admitted. "I wasn't bad at sketching, but the only subject I could manage to paint adequately was geese. At one point I tried to expand my repertoire to ducks, but those earned lower marks, so it was back to geese after that." Ethan smiled, imagining her as a studious schoolgirl with long braids. The light of a glass-globe parlor lamp slid across the tidy pinned-up weight of her hair, bringing out gleams of red and gold. He'd never seen anything like her skin, fine and powerless, with a faint glow like a blush-colored garden rose. "What gave you the idea to paint geese in the first place?" he asked. "There was a goose pond across from the school," Garrett said, staring absently at the picture. "Sometimes I saw Miss Primrose at the front windows, watching with binoculars. One day I dared to ask her what she found so interesting about geese, and she told me they had a capacity for attachment and grief that rivaled humans. They mated for life, she said. If a goose was injured, the gander would stay with her even if the rest of the flock was flying south. When one of a mated pair died, the other would lose its appetite and go off to mourn in solitude.

Time management also involves energy management. Sometimes the rationalization for procrastination is wrapped up in the form of the statement “I’m not up to this,” which reflects the fact you feel tired, stressed, or some other uncomfortable state. Consequently, you conclude that you do not have the requisite energy for a task, which is likely combined with a distorted justification for putting it off (e.g., “I have to be at my best or else I will be unable to do it.”). Similar to reframing time, it is helpful to respond to the “I’m not up to this” reaction by reframing energy. Thinking through the actual behavioral and energy requirements of a job challenges the initial and often distorted reasoning with a more realistic view. Remember, you only need “enough” energy to start the task. Consequently, being “too tired” to unload the dishwasher or put in a load of laundry can be reframed to see these tasks as requiring only a low level of energy and focus. This sort of reframing can be used to address automatic thoughts about energy on tasks that require a little more get-up-and-go. For example, it is common for people to be on the fence about exercising because of the thought “I’m too tired to exercise.” That assumption can be redirected to consider the energy required for the smaller steps involved in the “exercise script” that serve as the “launch sequence” for getting to the gym (e.g., “Are you too tired to stand up and get your workout clothes? Carry them to the car?” etc.). You can also ask yourself if you have ever seen people at the gym who are slumped over the exercise machines because they ran out of energy from trying to exert themselves when “too tired.” Instead, you can draw on past experience that you will end up feeling better and more energized after exercise; in fact, you will sleep better, be more rested, and have the positive outcome of keeping up with your exercise plan. If nothing else, going through this process rather than giving into the impulse to avoid makes it more likely that you will make a reasoned decision rather than an impulsive one about the task. A separate energy management issue relevant to keeping plans going is your ability to maintain energy (and thereby your effort) over longer courses of time. Managing ADHD is an endurance sport. It is said that good soccer players find their rest on the field in order to be able to play the full 90 minutes of a game. Similarly, you will have to manage your pace and exertion throughout the day. That is, the choreography of different tasks and obligations in your Daily Planner affects your energy. It is important to engage in self-care throughout your day, including adequate sleep, time for meals, and downtime and recreational activities in order to recharge your battery. Even when sequencing tasks at work, you can follow up a difficult task, such as working on a report, with more administrative tasks, such as responding to e-mails or phone calls that do not require as much mental energy or at least represent a shift to a different mode. Similarly, at home you may take care of various chores earlier in the evening and spend the remaining time relaxing. A useful reminder is that there are ways to make some chores more tolerable, if not enjoyable, by linking them with preferred activities for which you have more motivation. Folding laundry while watching television, or doing yard work or household chores while listening to music on an iPod are examples of coupling obligations with pleasurable activities. Moreover, these pleasant experiences combined with task completion will likely be rewarding and energizing.

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

She did not answer. Or, rather, she answered by sliding long fingers across Kassad’s chest, ripping away the leather thongs which bound the rough vest. Her hands found his shirt. It was soaked with blood and ripped halfway down the front. The woman ripped it open the rest of the way. She moved against him now, her fingers and lips on his chest, hips already beginning to move. Her right hand found the cords to his trouser front, ripped them free. Kassad helped her pull off the rest of his clothes, removed hers with three fluid movements. She wore nothing under her shirt and coarse-cloth trousers. Kassad’s hand slid between her thighs, behind her, cupped her moving buttocks, pulled her closer, and slid to the moist roughness in front. She opened to him, her mouth closing on his. Somehow, with all of their motion and disrobing, their skin never lost contact. Kassad felt his own excitement rubbing against the cusp of her belly. She rolled above him then, her thighs astride his hips, her gaze still locked with his. Kassad had never been so excited. He gasped as her right hand went behind her, found him, guided him into her. When he opened his eyes again she was moving slowly, her head back, eyes closed. Kassad’s hands moved up her sides to cup her perfect breasts. Nipples hardened against his palms. They made love then. Kassad, at twenty-three standard years, had been in love once and had enjoyed sex many times. He thought he knew the way and the why of it. There was nothing in his experience to that moment which he could not have described with a phrase and a laugh to his squadmates in the hold of a troop transport With the calm, sure cynicism of a twenty-three-year-old veteran he was sure that he would never experience anything that could not be so described, so dismissed. He was wrong. He could never adequately share the sense of the next few minutes with anyone else. He would never try. They made love in a sudden shaft of late October light with a carpet of leaves and clothes beneath them and a film of blood and sweat oiling the sweet friction between them. Her green eyes stared down at Kassad, widening slightly when he began moving quickly, closing at the same second he closed his. They moved together then in the sudden tide of sensation as old and inevitable as the movement of worlds: pulses racing, flesh quickening with its own moist purposes, a further, final rising together, the world receding to nothing at all—and then, still joined by touch and heartbeat and the fading thrill of passion, allowing consciousness to slide back to separate flesh while the world flowed in through forgotten senses. They lay next to each other.

In love, in other words, those phases are present, in its content, which we cited as the fundamental essence of the absolute Spirit: the reconciled return out of another into self. By being the other in which the spirit remains communing with itself, this other can only be spiritual over again, a spiritual personality. The true essence of love consists in giving up the consciousness of oneself, forgetting oneself in another self, yet in this surrender and oblivion having and possessing oneself alone. This reconciliation of the spirit with itself and the completion of itself to a totality is the Absolute, yet not, as may be supposed, in the sense that the Absolute as a purely singular and therefore finite subject coincides with itself in another finite subject; on the contrary, the content of the subjectivity which reconciles itself with itself in another is here the Absolute itself: the Spirit which only in another spirit is the knowing and willing of itself as the Absolute and has the satisfaction of this knowledge. In love, on the contrary, the spirit’s opposite is not nature but itself a spiritual consciousness, another person, and the spirit is therefore realized for itself in what it itself owns, in its very own element. So in this affirmative satisfaction and blissful reality at rest in itself, love is the ideal but purely spiritual beauty which on account of its inwardness can also be expressed only in and as the deep feeling of the heart. For the spirit which is present to itself and immediately sure of itself in [another] spirit, and therefore has the spiritual itself as the material and ground of its existence, is in itself, is depth of feeling, and, more precisely, is the spiritual depth of love. (α) God is love and therefore his deepest essence too is to be apprehended and represented in this form adequate to art in Christ. But Christ is divine love; as its object, what is manifest is on the one hand God himself in his invisible essence, and, on the other, mankind which is to be redeemed; and thus what then comes into appearance in Christ is less the absorption of one person in another limited person than the Idea of love in its universality, the Absolute, the spirit of truth in the element and form of feeling. With this universality of love’s object, love’s expression is also universalized, with the result that the subjective concentration of heart and soul does not become the chief thing in that expression – just as, even in the case of the Greeks, what is emphasized, although in a totally different context, in Venus Urania[8] and the old Titanic deity, Eros, is the universal Idea and not the subjective element, i.e. individual shape and feeling. Only when Christ is conceived in the portrayals of romantic art as more than an individual subject, immersed in himself, does the expression of love become conspicuous in the form of subjective deep feeling, always elevated and borne, however, by the universality of its content.

Intellectual Fascism – 2/3 Take, by way of illustration, two well-educated, presumably liberal, intelligent people in our culture who are arguing with each other about some point. What, out of irritation and disgust, is one likely to call the other? A "filthy black," a "dirty Jew bastard," or a "black-eyed runt"? Heavens, no. But a "stupid idiot," a "nincompoop," a "misinformed numbskull"? By all means, yes. And will the note of venom, of utter despisement that is in the detractor's voice, be any different from that in the voice of the out-and-out fascist with his racial, religious, and political epithets? Honestly, now: will it? Suppose the individual against whom a well-educated, presumably liberal, intelligent person aims scorn actually is stupid, or misinformed. Is this a crime? Should he, perforce, curl up and die because he is so afflicted? Is she an utterly worthless, valueless blackguard for not possessing the degree of intelligence and knowledge that her detractor thinks she should possess? And yet - let us be ruthlessly honest with ourselves, now! - isn't this exactly what the presumably liberal person is saying and implying - that the individual whose traits she dislikes doesn't deserve to live? Isn't this what we (for it is not hard to recognize our own image here, is it?) frequently are alleging when we argue with, criticize, and judge others in our everyday living? The facts, in regard to higher-order fascism, are just as clear as those in regard to lower-order prejudice. For just as everyone in our society cannot be, except through the process of arbitrary genocide or "eugenic" elimination, Aryan, or tall, or white, so cannot everyone be bright, or artistically talented, or successful in some profession. In fact, even if we deliberately bred only higher intelligent and artistically endowed individuals to each other, and forced the rest of the human race to die off, we still would be far from obtaining a race of universal achievers: since, by definition, topflight achievement can only be attained by a relatively few leaders in most fields of endeavour, and is a "relative" rather than an "absolute" possibility. The implicit goals of intellectual fascism, then, are, at least in today's world, impractical and utopian. Everyone cannot be endowed with artistic or intellectual genius; only a small minority can be. And if we demand that all be in that minority, to what are we automatically condemning those who clearly cannot be? Obviously: to being blamed and despised for their "deficiencies"; to being lower-class citizens; to having self-hatred and minimal self-acceptance. Even this, however, hardly plumbs the inherent viciousness of intellectual fascism. For whereas lower-order or politico-economic fascism at least serves as a form of neurotic defensiveness for those who uphold its tenets, higher-order fascism fails to provide such defences and actually destroys them. Thus, politico-social fascists believe that others are to be despised for not having certain "desirable" traits - but that they are not to be applauded for having them. From a psychological standpoint, they compensate for their own underlying feelings of inadequacy by insisting that they are super-adequate and those who are not like them are subhumans. Intellectual Fascists start out with a similar assumption but more often than not get blown to bits by their own homemade explosives. For although they can at first assume that they are bright, talented, and potentially achieving, they must eventually prove that they are. Because, in the last analysis, they tend to define talent and intelligence in terms of concrete achievement, and because outstanding achievement in our society is mathematically restricted to a few, they rarely can have real confidence in their own possession of the values they have "arbitrarily deified".

Not necessarily a good leader or even adequate for the Detachment, the new Lieutenant was, however, proving to be good at mainly just looking out for his own best interests, something not lost on the First Sergeant or the rest of us.

In this regard, the delicate cell bodies, dendrites, and axons are like the many other fluid-filled tubes within the body. The quality of their function is susceptible to changes in pressure, distortion, viscosity. Their need for constant irrigation is acute: If fresh oxygen is held back from a neuron for merely three to five seconds, it is rendered completely unexcitable.4 And necessary substances must circulate inside the cell as well as around it. If a long dendrite or axon is pinched, closing its length off from the rest of the cell’s fluid, the excitability of the isolated branch quickly decays and eventually the pinched axon or dendrite will atrophy. You can park a truck on top of an electrical wire and it will continue to work nicely. It will work, in fact, until it is completely severed. In contrast there are many intermediate stages of malfunction in a nerve short of this final breakage—or lesion—most of them having to do with the relative effectiveness of the delivery and circulation of nutritional fluids and the adequate flushing of toxins and wastes. These intermediate malfunctions do not normally stop the system; they just make it less efficient. They confuse sensations, cloud thoughts, disturb the precision of our muscular efforts, make us numb in some spots, unaccountably sensitive in others, eliminate responses, force compensations. Insofar as effective bodywork can be of direct benefit to the circulation of bodily fluids, it can help to support the actual metabolic bases of nerve function, and this benefit is above and beyond the question of the value of any actual sensations it may produce.

You were a fucking moron to think this girl wanted anything more from you. I’m just her meal ticket, the same as I was for the rest of them. Red-hot rage builds in my chest as I stand there, staring at the screen, waiting for another email to pop up in the chain so I can write FUCK OFF in capital letters, repeated hundreds of times. What should I do? Confront her? No. I stride out of the room and slam the door, relishing the sound of it. I’m going to make Princess Daisy’s life hell. F*CK THE ROYALS! Madness in Harronvale Café Daisy Cheeseburgers. Sometimes I dream about the taste of them. The fried onions cooked in the ground beef patty, the toasted sesame bun, American cheese oozing over the whole thing, and the tang of ketchup to accompany it. Yeah, I fantasize about them a lot. I sometimes smell them. The moment I wake up, it hits my nose. I open my eyes, waiting for it to disappear, but the greasy smell doesn’t disappear. I nearly fall over my sheets in my haste to get out of bed. Anglefell doesn’t have a burger joint. I don’t think I’ve ever gone this long without a burger or a pizza. I haven’t realized how much I need fast food until the tantalizing scent hits my stomach. I burst through the guest room door and walk toward it. Liam sits on the couch with his feet kicked up on the coffee table. There’s a half-eaten carton of french fries next to him with a little tub of red paste, and in his hand is a giant cheeseburger. He bites into it, and I imagine the taste exploding over my own tongue. He chews loudly, the sound carrying across the room. He gives the burger a thoughtful look. “Wow—this is—really adequate.” I make a strangled sound,

Where the parents are not 'good enough' the rest of the programme for life may be distorted and later stages in the archetypal sequence may fail to be realized. Thus, the boy whose father was inadequate or absent may fail to actualize his masculine potential sufficiently to establish the social or vocational role his talents equip him for, or he may be unable to sustain a relationship with a member of the opposite sex long enough for him to become an adequate husband or father himself.

If, according to Aristotle, the law of contradiction is the most certain of all principles, if it is the ultimate and most basic, upon which every demonstrative proof rests, if the principle of every axiom lies in it; then one should consider all the more rigorously what presuppositions already lie at the bottom of it. Either it asserts something about. actuality, about being, as if one already knew this from another source; that is, as if opposite attributes could not be ascribed to it. Or the proposition means: opposite attributes should not be ascribed to it. In that case, logic would be an imperative, not to know the true, but to posit and arrange a world that shall be called true by us. In short, the question remains open: are the axioms of logic adequate to reality or are they a means and measure for us to create reality, the concept "reality," for ourselves.?--To affirm the former one would, as already said, have to have a previous knowledge of being--which is certainly not the case. The proposition therefore contains no criterion of truth, but an imperative concerning that which should count as true.

The S.S. Honolulu's ballroom was as magnificent as the rest of her. Sheer elegance was on grand display as gentlemen in perfectly tailored tuxedos and women in glittering floor-length dresses danced cheek to cheek to the new song urging them to do just that. Astaire and Rogers were not on hand but the band’s vocalist was more than adequate in inspiring couples to adhere to his romantic admonition.

Is Alzheimer’s a Vascular Disorder? In 1901, a woman named Auguste was taken to an insane asylum in Frankfurt, Germany, by her husband. She was described as a delusional, forgetful, disoriented woman who “could not carry out her homemaking duties.”66 She was seen by a Dr. Alzheimer and was to become the subject of the case that made Alzheimer a household name. On autopsy, Alzheimer described the plaques and tangles in her brain that would go on to characterize the disease. But lost in the excitement of discovering a new disease, a clue may have been overlooked. He wrote, “Die größeren Hirngefäße sind arteriosklerotisch verändert,” which translates to “The larger cerebral vessels show arteriosclerotic change.” He was describing the hardening of arteries inside his patient’s brain.67 We generally think of atherosclerosis as a condition of the heart, but it’s been described as “an omnipresent pathology that involves virtually the entire human organism.”68 You have blood vessels in every one of your organs, including your brain. The concept of “cardiogenic dementia,” first proposed in the 1970s, suggested that because the aging brain is highly sensitive to a lack of oxygen, lack of adequate blood flow may lead to cognitive decline.69 Today, we have a substantial body of evidence strongly associating atherosclerotic arteries with Alzheimer’s disease.70 Autopsies have shown repeatedly that Alzheimer’s patients tend to have significantly more atherosclerotic plaque buildup and narrowing of the arteries within the brain.71,72,73 Normal resting cerebral blood flow—the amount of blood circulating to the brain—is typically about a quart per minute. Starting in adulthood, people appear to naturally lose about half a percent of blood flow per year. By age sixty-five, this circulating capacity could be down by as much as 20 percent.74 While such a drop alone may not be sufficient to impair brain function, it can put you close to the edge. The clogging of the arteries inside, and leading to, the brain with cholesterol-filled plaque can drastically reduce the amount of blood—and therefore oxygen—your brain receives. Supporting this theory, autopsies have demonstrated that Alzheimer’s patients had particularly significant arterial blockage in the arteries leading to the memory centers of their brains.75 In light of such findings, some experts have even suggested that Alzheimer’s be reclassified as a vascular disorder.76

Bunch of Quotes … Legend: #/ = page number 12/ Money as Archetype. The key point is that money must have power over us inwardly in order to have power in the world. We must believe in its value before we will change our conduct based on whether or not we will receive it. In the broadest sense, money becomes a vehicle of relationship. It enables us to make choices and cooperate with one another, it singlas what we will do with our energy. 16/ The Latin word moneta derives from the Indo-European root men-, which means to use one’s mind or think. The goddess Moneta is modeled on the Greek goddess of memory, Mnemosyne. Contained in the power to remember is the ability to warn, so Moneta is also considered to be a goddess who can give warnings. To suggest money can affect us in different ways we might remember that the Greek words menos (which means spirit, courage, purpose) and mania (which means madness) come from the same root as memory and Moneta. Measurement, from the Indo-European root me-, also relates to mental abilities and is a crucial aspect of money. 95/ [Crawford relates the experience of a friend], a mother, whose only son suffered from drug addiction. … At last she overcame her motherly instincts and refused him a place to stay and food and money. [She gave him a resources list for dealing with addiction.] 98/ Even an addition, according to psychologist C.G. Jung, a form of spiritual craving. Jung expressed this viewpoint in correspondence with Bill Wilson (Bill W), the founder of Alcoholics Anonymous. 107/ The inner search is not a denial of our outer needs, but rather in part a way of learning the right attitudes and actions with which to deal with the outer world—including money and ownership. 114/ Maimonodes, Golden Ladder of Charity. [this list is from charitywatch.org] Maimonides, a 12th century Jewish scholar, invented the following ladder of giving. Each rung up represents a higher degree of virtue: 1. The lowest: Giving begrudgingly and making the recipient feel disgraced or embarrassed. 2. Giving cheerfully but giving too little. 3. Giving cheerfully and adequately but only after being asked. 4. Giving before being asked. 5. Giving when you do not know who is the individual benefiting, but the recipient knows your identity. 6. Giving when you know who is the individual benefiting, but the recipient does not know your identity. 7. Giving when neither the donor nor the recipient is aware of the other's identity. 8. The Highest: Giving money, a loan, your time or whatever else it takes to enable an individual to be self-reliant. 129/ Remember as this myth unfolds [Persephone] that we are speaking of inheritance in the larger sense. What we inherit is not merely money and only received at death, but it is everything, both good and bad, that we receive from our parents throughout our lifetime. When we examine such an inheritance, some of what we receive will be truly ours and worthwhile to keep. The rest we must learn to surrender if we are to get on with our own lives. 133/ As so happens, the child must deal with what the parent refuses to confront. 146/ Whether the parent is alive or dead, the child may believe some flaw in the parent has crippled and limited the child’s life. To become attached to this point of view is damaging, because the child fails to take responsibility for his or her own destiny.

First Proposed Solution: Two-Pizza Team Seeing that our best short-term solutions would not be enough, Jeff proposed that instead of finding new and better ways to manage our dependencies, we figure out how to remove them. We could do this, he said, by reorganizing software engineers into smaller teams that would be essentially autonomous, connected to other teams only loosely, and only when unavoidable. These largely independent teams could do their work in parallel. Instead of coordinating better, they could coordinate less and build more. Now came the hard part—how exactly could we implement such a tectonic shift? Jeff assigned CIO Rick Dalzell to figure it out. Rick solicited ideas from people throughout the company and synthesized them, then came back with a clearly defined model that people would talk about for years to come: the two-pizza team, so named because the teams would be no larger than the number of people that could be adequately fed by two large pizzas. With hundreds of these two-pizza teams eventually in place, Rick believed that we would innovate at a dazzling pace. The experiment would begin in the product development organization and, if it worked, would spread throughout the rest of the company.

Treating ‘life’ as an object to which we are more or less adequate excises crucial elements from life just at the very time that we are living it: such elements as sleep, rest, laziness, and the absence of labour, energy, and work. To say that these kinds of stasis are not living is not only to limit the plurality of life but to make it lopsided, tipping it towards the stresses that we find in modernity’s cult of perpetual activity.

Mountain Lion moves fluidly, claims adequate rest, nurtures and teaches the young, is fiercely protective, territorial, graceful, walks softly on the Earth, and is highly perceptive to sound and smell. Its golden coat is like the rays of our creative and generative sun. As a transformational symbol, this feline embodies the power of creating what we want. This is balanced with harmonized communication and adaptability. Though an apex predator, the medicine of this animal encourages receptivity and self-reflection. I feared this creature at a deep, primal level, perhaps to be expected when we interface with how powerful we are and take responsibility for what we’ve been given.

The young labourers worked without adequate sleep, rest or food, thinking that was what working entailed for everyone. The heat from the textile machines was enough to drive a person insane, and rolling up their uniform skirts, which were short to begin with, didn’t help – sweat dripped from their elbows and down their thighs. Many had respiratory problems from the plumes of dust that sometimes obscured their vision. The unbelievably meagre wages from working day and night, popping caffeine pills and turning jaundiced, went towards sending male siblings to school.

Everyone talks about green cities now, but the concrete results in affluent cities mostly involve curbside composting and tackling solar panels onto rooftops while residents continue to drive, to stop, to eat organic pears flown in from Argentina, to be part of the big machine of consumption and climate change. The free-range chickens and Priuses are great, but they alone aren't adequate tools for creating a truly different society and ecology. The future, at least the sustainable one, isn't going to be invented by people who are happily surrendering selective bits and pieces of environmentally unsound privilege. It's going to be made by those who had all that taken away from them or never had it in the first place. {...} There is no moral reason why they should do and be better than the rest of us—but there is a practical one. They have to. Detroit is where change is most urgent and therefore most viable.

Love and a sense of security are, of course, foundations for our psychological development. The food, water, and oxygen we need to grow a healthy self-image. If we don’t receive adequate unconditional love as children, especially during our first five years, we carry that deficiency with us for the rest of our lives, seeing it manifest itself in profound emotional problems and psychological defects. If our minds evolve in an environment over which we have no sense of security, no control, we are left with often permanent feelings of weakness, powerlessness.

My Husband’s Health 3 John 1:2 Dear Lord, You are so amazing! Thank You for being a perfect example for my husband to look up to as a husband. I pray he will seek You daily to fully understand and grasp his role as my husband. I also ask that Your Holy Spirit would continue to refine him and draw him near to You. One specific area of his life I wanted to lift up to You today is my husband’s health. It is so vital that he has great health so that he can take care of his family with joy and longevity. I do not want to see my husband suffer with illness or pain, but if he does, I hope he can find security in You still. My desire is for him to live a happy life, free of sickness or injury. I realize that diet and preventative care both play great big roles in maintaining his health, so I beg You to motivate my husband to pursue a healthy lifestyle. Help him to eat right, exercise, and get adequate rest. If he is stubborn, refusing to make healthy choices for his body, please convict his heart on the matter and help him to change. If my husband is suffering in any way, even if he has an issue that is affecting him, yet he remains unaware, would You please miraculously heal him completely. I pray my husband’s health improves as he takes care of his body and his family in Jesus’ name AMEN!

The challenge is that the demand in our lives increasingly exceeds our capacity. Think of capacity as the fuel that makes it possible to bring your skill and talent fully to life. Most of us take our capacity for granted, because for most of our lives we’ve had enough. What’s changed is that between digital technology and rising complexity, there’s more information and more requests coming at us, faster and more relentlessly than ever. Unlike computers, however, human beings aren’t meant to operate continuously, at high speeds, for long periods of time. Rather, we’re designed to move rhythmically between spending and renewing our energy. Our brains wave between high and low electrical frequencies. Our hearts beat at varying intervals. Our lungs expand and contract depending on demand. It’s not sufficient to be good at inhaling. Indeed, the more deeply you exhale, the calmer and more capable you become. Instead, we live linear lives, progressively burning down our energy reservoirs throughout the day. It’s the equivalent of withdrawing funds from a bank account without ever making a deposit. At some point, you go bankrupt. The good news is that we can influence the way we manage our energy. By doing so skillfully, you can get more done in less time, at a higher level of quality, in a more sustainable way. A couple of key scientific findings point the way. The first is that sleep is more important than food. You can go a week without eating and the only thing you’ll lose is weight. Give up sleep for even a couple of days and you’ll become completely dysfunctional. Even so, we’re all too willing to trade away an hour of sleep in the false belief that it will give us one more hour of productivity. In fact, even very small amounts of sleep deprivation take a significant toll on our cognitive capacity. The notion that some of us can perform adequately with very little sleep is largely a myth. Less than 2.5 percent of the population—that’s one in forty people—feels fully rested with less than seven to eight hours of sleep a night. The second key finding is that our bodies follow what are known as ultradian

Calories and Muscle Mass Calories are units of energy in food. There is another “popular” idea that building more muscle mass (through anaerobic exercise) will cause the body to burn more calories. This is absolutely true; however, what is the source of those calories being burned? Are they from sugar or fat? Burning calories by building greater muscle mass does not automatically mean that they will come from fat calories. When dealing with weight loss we have to be more concerned with the type of calories being burned than with the quantity. When it comes to fat burning, the size of your muscles is insignificant. Look at a football player who has lots of muscle mass yet has lots of fat too. Having large muscles doesn’t automatically cause your body to burn more fat. The most important point to know is that the fatburning-hormone effect occurs 14 to 48 hours after exercising, BUT only if certain factors are present: adequate sleep, good nutrition, low sugar, low stress and healthy glands. The following hidden barriers will prevent weight loss: 1. Sleeping less than 7 quality hours. Quality means having good deep sleep and feeling rejuvenated. 2. Not resting enough between exercise sessions. 3. Not resting long enough between the repetitions or intense bouts of exercise. 4. Exercising intensely for too long. Intense anaerobic exercise should be kept between 25 and 40 minutes, and even that should include within the workout a good amount of rest between bouts of exercise. 5. Consuming sugars, starches, juice, sports drinks or alcohol. Most protein bars have tons of sugar. 6. Having pain or inflammation. 7. Lots of stress.

Recovery time: e.g., Regardless of a patient’s recovery time from reading for ½ hour, it will take much longer to recover from grocery shopping for ½ hour and even longer if repeated the next day – if able. Those who rest before an activity or have adjusted their activity level to their limited energy may have shorter recovery periods than those who do not pace their activities adequately. Impact: e.g., An outstanding athlete could have a 50% reduction in his/her pre-illness activity level and is still more active than a sedentary person.

The strength of America is not vested in the ability of the government to remain true to Christian principles. It rests in the strength of the people to stay true to the Christian virtue that provides an adequate base for electing virtuous representatives, thereby maintaining our Constitutional Republic.

When on October 5, 1917, the Passchendaele offensive was sinking into the mire, and the Cabinet sought to bring it to a conclusion, Robertson was compelled to rest himself upon ‘the unsatisfactory state of the French armies and of the general political situation in France, which was still far from reassuring’;10 and again: ‘The original object of the campaign—the clearance of the Belgian coast—was seen to be doubtful of attainment long before the operations terminated, owing to the bad weather experienced and to the delay in starting caused by the change of plan earlier in the year. But, as already explained, there were strong reasons why activity had to be maintained. We must give the French armies time to recover their strength and morale, make every effort to keep Russia in the field in some form or other, and try to draw enemy troops to Flanders which might otherwise be sent against Italy, especially after her defeat at Caporetto. All these purposes of distraction were achieved, and in addition heavy losses were inflicted upon the German armies.’11 For these ‘purposes of distraction’ the killing, maiming or capture of over 400,000 British soldiers was apparently considered a reasonable price to pay. It appears however that although Robertson drove the Cabinet remorselessly forward, he had convinced himself that none of the British attacks for which he bore responsibility in 1915 and in 1916 had had any chance of decisive success. ‘With respect to the alleged error of always attacking where the enemy was strongest,’ he writes,12 ‘I could not refrain from saying that the greatest of all errors was that of not providing before the war an army adequate to enforce the policy adopted…. Until this year we have not had the means to attack with the hope of getting a decision,13 and therefore we have had no choice in the point of attack.’ He used these words on his own avowal on June 21, 1917; so that the highest expert authority responsible for procuring the support of the Cabinet to two years of offensive operations had already convinced himself that up till 1917 the British Army ‘had not the means to attack with the hope of getting a decision.’ Undeterred however by this slowly-gained revelation, he proceeded to drive the unfortunate Ministers to authorize the prolongation into the depths of winter of the Passchendaele offensive.

Whether these reforms are adequately carried out depends mainly upon the patient’s understanding, intelligence and vital reserves. (Also upon the absence of such handicaps as disapproval or panic in the rest of the family

One of the most frequent sins of omission is the failure to get adequate rest.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

Persistent low mood is an early indication that you’re heading toward overtraining and the first sign that you should pull back your intensity and let yourself get adequate rest and recovery.

Let’s explore some key signs you should be watchful for: Unrelenting fatigue: Persistent exhaustion, even after adequate rest and sleep, is a key part of Autistic burnout. When grappling with burnout, your body may feel utterly exhausted, leaving you scrambling for energy to complete even the simplest tasks. Heightened sensory sensitivities: Sensitivity to sensory stimuli—be it noise, light, texture, or smell—intensifies during burnout, amplifying your susceptibility to sensory overload, meltdowns, and shutdowns. Sensory stimuli that used to feel manageable may now feel overwhelming. Skills and functioning decline: A conspicuous drop in skills like focusing, organizing, problem-solving, and speaking is another feature of burnout and makes social interactions more daunting. Emotional dysregulation: Burnout-induced dysregulation in your nervous and sensory systems hampers your ability to manage your emotions, resulting in intense emotions or emotional numbness. Increased anxiety, irritability, or feelings of being overwhelmed are common during burnout. Diminished tolerance for change: During burnout, your capacity to absorb and adapt to change wanes, and you may seek comfort in sameness and predictability. You might experience heightened distress in the face of the unexpected. Social isolation: Burnout can spark a retreat into solitude and diminish your ability to engage socially. You might withdraw from social interactions and lose motivation for once-enjoyed hobbies or activities. Masking: Burnout can throw a wrench in your masking abilities, and it can be confusing if you don’t understand what is happening! Interestingly, lots of adults don’t get their autism diagnosis until they are in burnout and have lost their ability to mask.

The factory girls were all about the same age, level of education, family background and so on. The young labourers worked without adequate sleep, rest or food, thinking that was what working entailed for everyone. The heat from the textile machines was enough to drive a person insane, and rolling up their uniform skirts, which were short to begin with, didn’t help – sweat dripped from their elbows and down their thighs. Many had respiratory problems from the plumes of dust that sometimes obscured their vision. The unbelievably meagre wages from working day and night, popping caffeine pills and turning jaundiced, went towards sending male siblings to school. This was a time when people believed it was up to the sons to bring honour and prosperity to the family, and that the family’s wealth and happiness hinged upon male success. The daughters gladly supported the male siblings.

Edward IV’s policy of ‘Regional Governance’ (1461–71): During Edward IV’s first reign, Somerset politics was still influenced by the Stourton and Hungerford affinities which may have sought the patronage of Edward’s courtier, Humphrey Stafford. He was the only son of the Beaufort-Stourton client William Stafford by Katherine Chideock, and it was because of his Chideock inheritance (principally focussed in Somerset, Dorset, and Wiltshire) that he was destined to be a leading member of the Somerset gentry. In the later 1450s, Stafford may have been associated with the earl of Wiltshire whose first wife was his cousin (pp. 192–3). The Bonville-FitzWaryn alliance had dominated Devon politics throughout the 1440s and 1450s (see Chapter 5) but on Bonville’s death in 1461, his sole heir was his infant great-granddaughter, Cecily. Naturally, a child could not provide adequate leadership to the Bonville-FitzWaryn connection. Moreover, Bonville’s allies, Lord FitzWaryn and Sir Philip Courtenay, were also both entering their sixties (both were deceased before 1470), and similarly could not provide the dynamic direction that was required. Into this leadership void, stepped Lord Stafford (p. 207). …[Humphrey, Lord] Stafford [of Southwick] became a crucial national–regional power-broker–one of the pillars upon which rested the pediment of Yorkist government (p. 210). It seems clear that Lord Stafford’s land-holding, office-holding, and clientele suggest that he acted as a political core for the south-west region. Stafford’s inheritances already made him a significant figure in Somerset and Dorset but, favoured by Edward IV, he was granted extensive lands forfeited by Lancastrians throughout the south-west, such as the estates of the earldom of Devon. In addition to his own properties, Stafford was showered with many offices in Somerset and Dorset, as well as other positions of immense significance in the region–in particular, his endowment with the most important duchy of Cornwall offices ensured that he dominated Cornwall (p. 221). It seems quite understandable to find that, as a figure of local, regional, and national importance, Lord Stafford’s associations were regional in nature: he was connected to major figures from each county… (pp. 221–2).

It’s hard to deliver high-quality results without adequate rest of both mind and body.

But do we also realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay to-day in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther’s against preaching the gospel in such a manner as to make men rest secure in their ungodly living?

[T]he shadow is the door to our individuality. In so far as the shadow renders us our first view of the unconscious part of our personality, it represents the first stage toward meeting the Self. There is, in fact, no access to the unconscious and to our own reality but through the shadow. Only when we realize that part of ourselves which we have not hitherto seen or preferred not to see can we proceed to question and find the sources from which it feeds and the basis on which it rests. Hence no progress or growth is possible until the shadow is adequately confronted and confronting means more than merely knowing about it. It is not until we have truly been shocked into seeing ourselves as we really are, instead of as we wish or hopefully assume we are, that we can take the first step toward individual reality

Political authority, the authority of the State, may arise in a number of possible ways: in Locke's phrase, for instance, a father may become the "politic monarch" of an extended family; or a judge may acquire kingly authority in addition, as in Herodotus' tale. Whatever its first origin, political authority tends to include all four pure types of authority. Medieval scholastic teachings of the divine right of kings display this full extent of political authority. Even in this context, however, calls for independence of the judicial power arose, as exemplified by the Magna Carta; in this way the fact was manifested that the judge's authority, rooted in Eternity, stands apart from the three temporal authorities, which more easily go together, of father, master, and leader. The medieval teaching of the full extent of political authority is complicated and undermined by the existence of an unresolved conflict, namely that arising between ecclesiastical and state power, between Pope and Emperor, on account of the failure to work out an adequate distinction between the political and the ecclesiastical realms. The teachings of absolutism by thinkers such as Bodin and Hobbes resolved this conflict through a unified teaching of sovereignty that removed independent theological authority from the political realm. In reaction to actual and potential abuses of absolutism, constitutional teachings arose (often resting on the working hypothesis of a "social contract") and developed—most famously in Montesquieu—a doctrine of "separation of powers." This new tradition focused its attention on dividing and balancing political power, with a view to restricting it from despotic or tyrannical excess. Kojève makes the astute and fascinating observation that in this development from absolutism to constitutionalism, the authority of the father silently drops out of the picture, without any detailed analysis or discussion; political authority comes to be discussed as a combination of the authority of judge, leader, and master, viewed as judicial power, legislative power, and executive power. In this connection, Kojève makes the conservative or traditionalist Hegelian suggestion that, with the authority of the father dropped from the political realm, the political authority, disconnected from its past, will have a tendency towards constant change.

If men knew how often women are filled with white-hot rage when we cry, they would be staggered, I remember someone saying the other day, through the groaning static of my house's ancient intercom system. We self-objectify and lose the ability to even recognize the physiological changes that indicate anger. Mainly, though, we get sick. And oh, how true that is: We sicken, we are consumed, laughing wild amidst severest woe. We flourish with illnesses that have no cure and a thousand different names. Hysteria, the lung, wandering womb syndrome. Our own immune systems turn against us, fight us as if we ourselves were diseases, infestations. We wither, we swell, miscarry, grow phantom pregnancies, ingest our babies and turn them to stone. Our wounds fester, turn inside-out. Our equipment rusts and degenerates from over-use or lack of use or potential for use alike, decays within us, sliming blackly over the rest of our pulsing, stuttering interiors. Things get lost inside us: penises, forceps, scalpels. No maps to the interior. And every once in a while, we simply flush our systems without adequate warning, drooling blood in clots from inconvenient areas, dropping squalling flesh-lumps everywhere—in trash-cans, in bathrooms, shoved under beds and swaddled in bloodied plastic, buried shallowly, immured behind walls that bulge with black mould-stains, pumping out flies.

To guard against possible contagion effects on the rest of Europe, we also recommended that the Europeans construct a credible “firewall”—basically, a joint loan fund with enough heft to give capital markets confidence that in an emergency the eurozone stood behind its members’ debts. Once again, our European counterparts had other ideas. As far as the Germans, the Dutch, and many of the other eurozone members were concerned, the Greeks had brought their troubles on themselves with their shoddy governance and spendthrift ways. Although Merkel assured me that “we won’t do a Lehman” by letting Greece default, both she and her austerity-minded finance minister, Wolfgang Schäuble, appeared determined to condition any assistance on an adequate penance, despite our warnings that squeezing an already battered Greek economy too hard would be counterproductive.

For me, Louisiana has always been a haunted place. I believe the specters of slaves and Houma and Atakapa Indians and pirates and Confederate soldiers and Acadian farmers and plantation belles are still out there in the mist. I believe their story has never been adequately told and they will never rest until it is. I also believe my home state is cursed by ignorance and poverty and racism, much of it deliberately inculcated to control a vulnerable electorate. And I believe many of the politicians in Louisiana are among the most stomach-churning examples of white trash and venality I have ever known. To me, the fact that large numbers of people find them humorously picaresque is mind-numbing, on a level with telling fond tales about one’s rapist.

Wittgenstein aimed to achieve complete clarity in order that philosophical problems would completely disappear. To do this he sought to draw the boundaries between sense and nonsense, to apply a pragmatic criterion of meaning in order to judge the sensibility of philosophical utterances, and spoke strongly against metaphysical statements. Therefore, we cannot avoid concluding that Wittgenstein held that there are norms or standards for use and misuse of language; he aimed to purify legitimate usages and to decree what is legitimate and what is not. Linguistic use would guide him to the limits of the sayable. However, on the other hand, Wittgenstein took a very non-revolutionary attitude towards his philosophizing. He determined to leave language just as it is, for ordinary language leaves nothing to explain, already possesses perfect order, and is adequate for our needs. Hence he definitely renounced the goal of reforming language. Moreover, such reform would be impossible, since linguistic situations are not completely bounded by rules, and with the countless different kinds of use of language and their fluidity, no universal norms could be found. Thus there is no specific standard for linguistic use, and everyone is left to follow his own language games-blindly. Therefore, we cannot avoid concluding that Wittgenstein denied any definite guide for the limits of the sayable. In light of the two previous paragraphs we can understand the failure of Wittgenstein's philosophy; it has created its own antinomy or self-vitiation. Wittgenstein was simultaneously being a rationalist and an irrationalist, an absolutist and relativist; he set out to do prescription, but limited himself to description. Linguistic use was to be guided by rules in order to achieve clarity; yet usage was completely open-ended and immune to permanent standards. He promoted a new method for philosophy, but denied that philosophy had any one method; his position led him both to castigate previous philosophies and to endorse them as one practice or custom among many. This dialectic in his thought, along with his inherent (post-Kantian idealistic) skepticism, and in the long run the arbitrariness with which his epistemology ends up, all point out his failure to lay the disquieting questions of the theory of knowledge to rest.

Our understanding of the world and our well-being rest, to an insufficiently appreciated degree, on the scientific and engineering advances made between 1867 and 1914. Those decades saw the invention and commercialization of internal combustion engines, electricity generation and electric lights and motors, the inexpensive production of steel, the smelting of aluminum, the introduction of telephones, the first plastics, the first electronic devices, and a rapid expansion of wireless communication. We also came to understand the spread of infectious diseases and the nutritional requirements for healthy growth (above all, the need for adequate protein intake), as well as the need for indispensable plant nutrients in securing abundant and affordable food supply. The

Our understanding of the world and our well-being rest, to an insufficiently appreciated degree, on the scientific and engineering advances made between 1867 and 1914. Those decades saw the invention and commercialization of internal combustion engines, electricity generation and electric lights and motors, the inexpensive production of steel, the smelting of aluminum, the introduction of telephones, the first plastics, the first electronic devices, and a rapid expansion of wireless communication. We also came to understand the spread of infectious diseases and the nutritional requirements for healthy growth (above all, the need for adequate protein intake), as well as the need for indispensable plant nutrients in securing abundant and affordable food supply

Don’t drink any alcohol, period—and if you absolutely, positively must, limit yourself to one drink before about 6 p.m. Alcohol probably impairs sleep quality more than any other factor we can control. Don’t confuse the drowsiness it produces with quality sleep. Don’t eat anything less than three hours before bedtime—and ideally longer. It’s best to go to bed with just a little bit of hunger (although being ravenous can be distracting.) Abstain from stimulating electronics, beginning two hours before bed. Try to avoid anything involving a screen if you’re having trouble falling asleep. If you must, use a setting that reduces the blue light from your screen. For at least one hour before bed, if not more, avoid doing anything that is anxiety-producing or stimulating, such as reading work email or, God help you, checking social media. These get the ruminative, worry-prone areas of our brain humming, which is not what you want. For folks who have access, spend time in a sauna or hot tub prior to bed. Once you get into the cool bed, your lowering body temperature will signal to your brain that it’s time to sleep. (A hot bath or shower works too.) The room should be cool, ideally in the midsixties. The bed should be cool too. Use a “cool” mattress or one of the many bed-cooling devices out there. These are also great tools for couples who prefer different temperatures at night, since both sides of the mattress can be controlled individually. Darken the room completely. Make it dark enough that you can’t see your hand in front of your face with your eyes open, if possible. If that is not achievable, use an eye shade. I use a silky one called Alaska Bear that costs about $8 and works better than the fancier versions I’ve tried. Give yourself enough time to sleep—what sleep scientists call a sleep opportunity. This means going to bed at least eight hours before you need to wake up, preferably nine. If you don’t even give yourself a chance to get adequate sleep, then the rest of this chapter is moot. Fix your wake-up time—and don’t deviate from it, even on weekends. If you need flexibility, you can vary your bedtime, but make it a priority to budget for at least eight hours in bed each night. Don’t obsess over your sleep, especially if you’re having problems. If you need an alarm clock, make sure it’s turned away from you so you can’t see the numbers. Clock-watching makes it harder to fall asleep. And if you find yourself worrying about poor sleep scores, give yourself a break from your sleep tracker.

SUCCESSFUL MUSCLE BUILDING: 7 TIPS FOR MORE MUSCLE MASS How does successful muscle building work? Today I have 7 tips for more muscle mass for you. In addition to the training itself, there are many other factors that determine success in building muscle. The more of the following points you take into account, the faster and more successfully you will be able to build muscle. THE RIGHT TRAINING PLAN No training plan is suitable for everyone. Find or create a training plan that matches your level and goals. For beginners, I recommend a full-body plan . The whole body is trained every time in 2-3 units per week. If you have been training longer and have some experience, I would recommend a 2 or 3 split. Every muscle group can be trained up to 2 times a week. I would fundamentally advise against a 4 or 5 split, but of course, there are also professionals for whom such a plan can make sense. CONTINUALLY GROW STRONGER The increase in strength is a very good indicator of successful muscle building. Try to train so that you slowly but surely get stronger. That doesn't mean that you have to move heavy weights every time you exercise. You can also improve your technique or do one more repetition here and there. It is only important that you make progress. PROPER NUTRITION You could easily write your own contribution to the muscle building diet. The most important thing is that you consume enough calories. Your body needs a slight excess of calories, i.e. more calories than it consumes. This is the only way you can gain weight and therefore also muscle mass. It is also important that you consume enough protein: approx. 2g protein per kilo of body weight. For example, if you weigh 80 KG, you should eat around 160g of protein a day. The remaining calories can then be consumed divided into fats and carbohydrates. The higher the quality of the food, the more strength you will have in training. ADEQUATE SLEEP FOR REGENERATION Your muscles grow in the resting phases and not during training. It is all the more important for the body that it receives sufficient regeneration and sleep. JUST FOCUS ON YOURSELF Everyone does it every now and then and compares himself with the other members in the gym. Especially when it comes to strength and muscle mass, it quickly becomes a competition who is stronger or wider. However, this way of thinking is dangerous because it leads you to overexert yourself. In these situations in particular, high spirits or even a little inattentiveness can quickly lead to an injury. Apart from injuries, you are not doing yourself a favor, because everyone is different and has different requirements. Do not try to compare yourself with other members, but concentrate on yourself and try to become better than before. DRINK ENOUGH Your body needs enough fluid and, above all, water to function properly. It is best to drink 1 liter per 20kg bodyweight . So if you weigh 80kg, you should drink about 4 liters a day. In addition to water, you can always drink unsweetened tea. This has a pleasant taste and you can drink it both warm and cold. Thus, your body is ideally supplied with liquid, which supports many important processes in your body. TAKE THE CREATINE SUPPLEMENT Creatine (or creatine written) can give you additional strength and volume in your muscles. Many studies have proven the effective effects of creatine. When you take creatine, the cellular energy level of your muscles improves, which increases your short-term performance, so you can train harder, increase your maximum strength and reduce cell damage during long endurance sessions. I recommend taking 5g a day. Either in a shake before or after training or immediately after getting up with a large glass of water. If you take these tips to heart, successful muscle building is almost guaranteed

Starting from knowledge of the letters (the “elements”), they proceed step by step to the knowledge of the shortest and easiest syllables (the combination of “elements”), and then to the knowledge of long and difficult ones. Knowledge of the whole is not possible if it is not similar to the art of reading: knowledge of the elements must be available, the elements must be fairly small in number, and not all elements must be combinable. But can we say that we possess knowledge of the “elements” of the whole or that we can ever start from an absolute beginning? Did we in the Statesman begin from an adequate understanding of “art” or “knowledge”? Is it not true that while we necessarily long for knowledge of the whole, we are condemned to rest satisfied with partial knowledge of parts of the whole and hence never truly to transcend the sphere of opinion? Is therefore philosophy, and hence human life, not necessarily Sisyphean? Could this be the reason why the demand for freedom is not so evidently sound as many present-day lovers of freedom believe on the basis of very similar thoughts? (Perhaps this could induce one to consider Dostoyevsky’s Grand Inquisitor in the light of Plato’s Statesman.)

The best solution is to put a dog bed in your living space, a comfy spot to rest that’s all her own. During the initial house-training phase, though, she should spend the night in a crate in your bedroom. There’s a mind-boggling selection of doggy beds on the market, so take your time choosing the one that’s right for you and your pooch. As in the case of real estate, location counts most when it comes to a dog bed. If your pup’s sleeping accommodation is on carpet or hardwood, you won’t need a lot of padding in the bed, but if it’s on concrete, linoleum or tile, you’ll need an adequate barrier against cold and moisture between the floor and the bottom of the bed. If your pooch sleeps in the basement or some other area where the temperature will be dipping below 60°F (about 16°C), consider a slightly elevated or well-insulated bed. Look for low-maintenance beds that are large enough to allow for a six-inch (fifteen-centimetre) buffer around your pup. And feel free to buy a bed large enough for your pup once he’s full grown. Look for materials that can be washed regularly.

Good evening, then. I will leave you to your conversation.” Rhys didn’t reply, only lifted his wineglass and drank deeply. But his gaze followed her every second until she left the room. Devon leaned back and interlaced his fingers, resting them on his midriff. “Lady Helen is an accomplished young woman. She’s been educated in history, literature, and art, and she’s fluent in French. She also knows how to manage servants and run an upper-class household. After the mourning period is over, I intend to take her to London, along with the twins, for her first season.” “No doubt she’ll have many splendid offers,” Rhys said bitterly. Devon shook his head. “At best, she’ll have a few adequate ones. None will be splendid, nor even appropriate for a girl of her quality.” In response to Rhys’s perplexed glance, he explained, “The late earl didn’t provide for a dowry.” “A pity.” If Devon were going to try to borrow money from him to improve Lady Helen’s chances of marrying a peer, Rhys would tell him to sod off. “What has any of that to do with me?” “Nothing, if she doesn’t please you.” Seeing Rhys’s baffled expression, Devon shook his head with an exasperated laugh. “Confound it, Winterborne, don’t be obtuse. I’m trying to point out an opportunity, if you have any interest in Lady Helen.” Rhys was silent. Stunned. Devon chose his words with obvious care. “On the surface, it’s not the most obvious match.” Match? Marriage match? The bastard clearly didn’t understand what he was suggesting. Even so…Rhys felt his soul clutch at the idea.

Types of Wounds 1. Contusion: A bruise. 2. Abrasion: A wound in which one or more layers of skin are partially or completely scraped away. 3. Laceration: A cut through the skin. A laceration produced by a sharp object, such as a knife, generally produces little damage to the surrounding skin. Lacerations from a blunt injury, however, typically result in a tearing or bursting of the skin, causing ragged wound edges or star-shaped patterns. Because damage to adjacent skin occurs, these wounds heal more slowly, result in larger scars, and are more prone to infection. 4. Avulsion: A partial amputation that leaves a “flap” of body tissue attached by skin, muscle, or tendon. 5. Amputation: A complete separation of a body part, such as an ear, finger, or foot, from the rest of the body. 6. Puncture: A wound that occurs when an object, such as a thorn, fang, or knife, penetrates the body. These wounds may introduce bacteria into deep tissues and are very difficult to clean adequately. As a result, they are particularly prone to infection. 7. Impaled object: A puncture wound with the puncturing object still stuck in. 8. Bite wound: A puncture wound caused by a bite from an animal or another human. 9. Burn: Tissue injury resulting from heat, electricity (lightning), radiation (sunburn), or chemicals.

When deciding whether we prefer French or Italian films, for example, we must first determine exactly what the terms French and Italian films mean. The precise way that we interpret these two categories will not only decide our own preference, but will exert a parallel influence on our estimates of the preferences of others. If we think of The Bicycle Thief and La Strada when we think of Italian films, for instance, we may be more likely to prefer Italian films ourselves and to estimate that a larger percentage of the general population would have the same preference than if we construe Italian films to mean spaghetti Westerns. Note that this interpretation of the false consensus effect rests on two assumptions: a) different people construe the same choices quite differently, and b) people generally fail to recognize this fact and thus fail to make adequate allowance for it when making consensus estimates. It seems that the process of interpretation is so reflexive and immediate that we often overlook it. This, combined with the widespread assumption that there is but one objective reality, is what may lead people to overlook the possibility that others may be responding to a very different situation.

The shame of it, of not being adequate in this conception of possession. The value of the entity rests on its resourcefulness in procuring and manipulating material, and so in this respect, the prominence of this deficit serves to expose our deep-seated and irredeemable flaws.

As a young adult I became disenchanted with Valentine’s Day. I’d tell anyone who’d listen that Valentine’s Day was for rotten lovers to make up for their shortcomings and failures throughout the rest of the year. I firmly believed if a man was doing his job and caring for his companion then Valentine’s Day was just another day. It was easy to take such a stance because as a newly married couple we of course had it all figured out. We had plenty of time and energy to heap affection on one another every day and had vowed never to become disconnected like those old fogies no matter what circumstances life had in store for us. Adding to my distaste for Valentine’s Day was the fact that the same dozen roses I’d bought for her the previous week cost $20-$30 dollars more on this love sanctioned day. Overcrowded restaurants offered just one or two Valentine’s meals for a king’s ransom. And last but not least cards failed to provide an adequate expression of my love for her. Valentine’s Day was a needless day for a loving couple who felt no compulsion to share their affections with the masses.