Adherence Related Quotes

People accuse me of having interiorized a feeling of racial inferiority, so that I attack my own culture out of self-hatred, because I want to be white. This is a tiresome argument. Tell me, is freedom then only for white people? Is it self-love to adhere to my ancestors' traditions and mutilate my daughters? To agree to be humiliated and powerless? To watch passively as my countrymen abuse women and slaughter each other in pointless disputes? When I came to a new culture, where I saw for the first time that human relations could be different, would it have been self-love to see that as a foreign cult, which Muslims are forbidden to practice?

Knowing it without understanding it is enough for one to be qualified a fool; Understanding without relative adherence, masters one in foolishness.

Each type of pseudo-populism comes into being to improve or save its respective adherents from the absence of a moral or social framework, which means that even if we don't understand them fully, we are expected to place our faith in them. Although these pseudo-populist organizations are relatively small, they manage to influence governments, invoke terror, and control large sums of capital.

When it comes to current attitudes about surgery, the practice of dismissing the cultural context and rationalizing it as individual betterment "flattens the terrain of power relations." In other words, we can talk about doing it for us until our high-end lipstick flakes off, but we should also keep in mind that we probably wouldn't even be thinking about what life would be like with a new nose or perkier breasts or shapelier inner thighs if it weren't for a long-standing cultural ideal that rewards those who adhere to it with power that often doesn't speak its name, but is instantly recognizable to those who don't have it.

Military intervention cannot liberate women because it is embedded within a set of assumptions, beliefs, and social relations that reinforce and reproduce gender inequality, as well as other social inequalities within and across nation-states. Military intervention depends upon a belief in the legitimacy of armed violence in resolving political problems, which in turn depends upon our adherence to particular ideas about what it means to be a man or a woman.

It is precisely our plasticity, our long childhood, that prevents a slavish adherence to genetically preprogrammed behavior in human beings more than in any other species… Some substantial adjustment of the relative role of each component of the triune brain is well within our powers.

Analytic philosophy, that is to say, can very occasionally produce practically conclusive results of a negative kind. It can show in a few cases that just too much incoherence and inconsistency is involved in some position for any reasonable person to continue to hold it. But it can never establish the rational acceptability of any particular position in cases where each of the alternative rival positions available has sufficient range and scope and the adherents of each are willing to pay the price necessary to secure coherence and consistency. Hence the peculiar flavor of so much contemporary analytic writing—by writers less philosophically self-aware than Rorty or Lewis—in which passages of argument in which the most sophisticated logical and semantic techniques available are deployed in order to secure maximal rigor alternate with passages which seem to do no more than cobble together a set of loosely related arbitrary preferences; contemporary analytic philosophy exhibits a strange partnership between an idiom deeply indebted to Frege and Carnap and one deriving from the more simple-minded forms of existentialism

She soon learned that to survive atrocity is to be made an honorary consul to a republic of pain. There existed unspoken protocols governing how she was expected to suffer. Total breakdown, a failure to grieve graciously, was a violation of those rules. But so was the absence of suffering, so was outright forgiveness.What she and others like her were allowed was a kind of passive bereavement, the right to pose for newspaper photographs holding framed pictures of their dead relations in their hands, the right to march in boisterous but toothless parades, the right to call for an end to bloodshed as though bloodshed were some pest or vagrant who could be evicted or run out of town. As long as she adhered to those rules, moved within those margins, she remained worthy of grand, public sympathy.

Negativity as a source for social theory tends to reject the impulses to repair social relations that appear to us irreparable, and in that light, our work might seem quietistic, apolitical, nihilist, defeatist, or even irresponsible. By engaging closely with sociality and with our own deep-rooted tendencies to think about its zones of optimism and longing, we are seeking to make a persuasive case for the necessity of recognizing the importance of addressing structural antagonisms in any analytic of the social. In doing so, we seek to affirm negativity's central role in any antinormative politics. We hope this conversation might permit a reframing of the antisocial thesis that has already generated such lively debate and so much important theoretical work by its critics and adherents alike. Part

The reciprocal relationship of epistemology and science is of noteworthy kind. They are dependent upon each other. Epistemology without contact with science becomes an empty scheme. Science without epistemology is—insofar as it is thinkable at all—primitive and muddled. However, no sooner has the epistemologist, who is seeking a clear system, fought his way through to such a system, than he is inclined to interpret the thought-content of science in the sense of his system and to reject whatever does not fit into his system. The scientist, however, cannot afford to carry his striving for epistemological systematic that far. He accepts gratefully the epistemological conceptual analysis; but the external conditions, which are set for him by the facts of experience, do not permit him to let himself be too much restricted in the construction of his conceptual world by the adherence to an epistemological system. He therefore must appear to the systematic epistemologist as a type of unscrupulous opportunist: he appears as realist insofar as he seeks to describe a world independent of the acts of perception; as idealist insofar as he looks upon the concepts and theories as free inventions of the human spirit (not logically derivable from what is empirically given); as positivist insofar as he considers his concepts and theories justified only to the extent to which they furnish a logical representation of relations among sensory experiences. He may even appear as Platonist or Pythagorean insofar as he considers the viewpoint of logical simplicity as an indispensable and effective tool of his research. (Einstein 1949, 683–684)

As adherents to A.A. precepts know, there are many ways to conceive of a higher power. For the humanist, one needs to respect the collective “greater good” of society. For the non-deist scientist it might be recognizing the nature and complexity of the physical universe that leads to humbly identifying oneself as a relatively insignificant character in a grand cosmic drama. Most of us have a deep, abiding sense that there is something bigger than us.

In secular societies, adherence to God’s commands has become a matter of individual conscience, but this has put followers of traditional religions in a quandary. They believe God’s blessings or curses are dictated by obedience to his commands, but they are no longer empowered to impose their religious convictions on the entire community. Instead they must pursue cultural crusades using channels in politics and popular culture to impress their values on the masses.

This is an absolutely vital point that cannot be overemphasized: value is immaterial but objective. Given Marx’s supposed adherence to a rigorous materialism, this is, on the face of it, a surprising argument, and we have to wrestle a bit with what it means. Value is a social relation, and you cannot actually see, touch or feel social relations directly; yet they have an objective presence. We therefore have to carefully examine this social relation and its expression.

Political power is small, although from outside it can seem very large. Economic power is much more important, as is the power of media communication. They are true powers. What does political power do? Changes the laws. And what effect does that have? It's very relative. We know very little about how many laws are adhered to, and if they are followed what effect that has. We have to manage to create a change in attitudes and changes of attitude are obtained more through campaigns, through attitudes that set an example, than through laws, through sanctions etc. A change in attitudes of communication, cultural change, has an absolutely unstoppable effect. I have lived in a Spain when if you were gay you would be thrown in prison. Realistically, they haven't especially changed the laws, until we cleared up the possibility of marriage, but at the start of the democracy gay people were thrown in prison. The law barely changed but people's attitudes did. It was in films, on television, it was in novels, it was examples - gay people who came out of the closet, they were kind, we loved them; there was a change.

Only through our adherence to nonviolence— which also means love in its strong and commanding sense —will the fear in the white community be mitigated. A guilt-ridden white minority fears that if the Negro attains power, he will without restraint or pity act to revenge the accumulated injustices and brutality of the years. The Negro must show that the white man has nothing to fear, for the Negro is willing to forgive. A mass movement exercising nonviolence and demonstrating power under discipline should convince the white community that as such a movement attained strength, its power would be used creatively and not for revenge.

Starting with Theodor Adorno in the 1950s, people have suggested that lower intelligence predicts adherence to conservative ideology. Some but not all studies since then have supported this conclusion. More consistent has been a link between lower intelligence and a subtype of conservatism, namely right-wing authoritarianism (RWA, a fondness for hierarchy). ... The standard, convincing explanation for the link is that RWA provides simple answers, ideal for people with poor abstract reasoning skills. The literature has two broad themes. One is that rightists are relatively uncomfortable with ambiguity; ... . The other is that leftists, well, think harder, have a greater capacity for what the political scientist Philip Tetlock of the University of Pennsylvania calls "integrative complexity". In one study, conservatives and liberals, when asked about the causes of poverty, both tended toward personal attributions (“They’re poor because they’re lazy”). But only if they had to make snap judgments. Give people more time, and liberals shifted toward situational explanations (“Wait, things are stacked against the poor”). In other words, conservatives start gut and stay gut; liberals go from gut to head. ... Why? Some have suggested it’s a greater respect for thinking, which readily becomes an unhelpful tautology. Linda Skitka of the University of Illinois emphasizes how the personal attributions of snap judgments readily feel dissonant to liberals, at odds with their principles; thus they are motivated to think their way to a more consonant view. In contrast, even with more time, conservatives don’t become more situational, because there’s no dissonance.

If, for instance, a Presbyterian pastor begins: “Methodists teach that a true believer may totally and finally fall away from a state of grace: this I shall now refute,” every person of that persuasion in the house will naturally feel as though he were personally assailed. But had this pastor advanced the opposite doctrine, so explained as to free it from odious misconceptions, in a didactic mode and temper, making only a respectful general reference to an honest difference of judgment upon it among the recognized followers of Christ, every fair-minded adherent of Wesley would have listened without offence, and would have come away with the pleasing impression that Christians were not so far asunder upon this vexed question as he had supposed. It is very much due to the observance of this simple rule that wise pastors (without infidelity to truth) preserve pleasant relations with other communions, hold their own ground triumphantly against encroachments, and even win accessions, without awakening denominational strife And it is usually the rash contempt of this easy caution which plunges others into unseemly and mischievous rivalries.

Choice implies consciousness — a high degree of consciousness. Without it, you have no choice. Choice begins the moment you disidentify from the mind and its conditioned patterns, the moment you become present. Until you reach that point, you are unconscious, spiritually speaking. This means that you are compelled to think, feel, and act in certain ways according to the conditioning of your mind. That is why Jesus said: “Forgive them, for they know not what they do.” This is not related to intelligence in the conventional sense of the word. I have met many highly intelligent and educated people who were also completely unconscious, which is to say completely identified with their mind. In fact, if mental development and increased knowledge are not counterbalanced by a corresponding growth in consciousness, the potential for unhappiness and disaster is very great. Your friend is stuck in a relationship with an abusive partner, and not for the first time. Why? No choice. The mind, conditioned as it is by the past, always seeks to re-create what it knows and is familiar with. Even if it is painful, at least it is familiar. The mind always adheres to the known. The unknown is dangerous because it has no control over it.

Discipleship means adherance to Christ. And, because Christ is the object of that adherance, it must take the form of discipleship. An abstract Christology, a doctrinal system, a general religious knowledge on the subject of grace or on the forgiveness of sins render discipleship superfluous. And in fact, they positively exclude any idea of discipleship whatever, and are essentially inimical to the whole conception of following Christ. With an abstract idea, it is possible to enter into a relation of formal knowledge, to become enthusiastic about it, and perhaps even to put it into practice. But it can never be followed in personal obedience. 'Christianity' without the living Christ is inevitably christianity without discipleship. And christianity without discipleship is ALWAYS christianity without Christ. It remains an abstract idea. -A myth which has a place for the fatherhood of God, but omits Christ as the living Son. And a 'christianity' of that kind is nothing more or less than the end of discipleship. In such a religion, there is trust in God, but no following Christ. Because the Son of God became man, because he is THE mediator, for that reason alone, the only true relation we can have with him is to follow him.

We have therefore wanted to say that all our intuition is nothing but the representation of appearance; that the things that we intuit are not in themselves what we intuit them to be, nor are their relations so constituted in themselves as they appear to us; and that if we remove our own subject or even only the subjective constitution of the senses in general, then all constitution, all relations of objects in space and time, indeed space and time themselves would disappear, and as appearances they cannot exist in themselves, but only in us. What may be the case with objects in themselves and abstracted from all this receptivity of our sensibility remains entirely unknown to us. We are acquainted with nothing except our way of perceiving them, which is peculiar to us, and which therefore does not necessarily pertain to every being, though to be sure it pertains to every human being. We are concerned solely with this. Space and time are its pure forms, sensation in general its matter. We can cognize only the former a priori, i.e., prior to all actual perception, and they are therefore called pure intuition; the latter, however, is that in our cognition that is responsible for its being called a posteriori cognition, i.e., empirical intuition. The former adheres to our sensibility absolutely necessarily, whatever sort of sensations we may have; the latter can be very different.

The failure of Communism was consecrated in the fall of the Soviet Union. The remarkable thing is that, as in most cases when prophecy fails, the faith never faltered. Indeed, an alternative version had long been maturing, though cast into the shadows for a time by enthusiasm for the quick fix of revolution. It had, however, been maturing for at least a century and already had a notable repertoire of institutions available. We may call it Olympianism, because it is the project of an intellectual elite that believes that it enjoys superior enlightenment and that its business is to spread this benefit to those living on the lower slopes of human achievement. And just as Communism had been a political project passing itself off as the ultimate in scientific understanding, so Olympianism burrowed like a parasite into the most powerful institution of the emerging knowledge economy--the universities. We may define Olympianism as a vision of human betterment to be achieved on a global scale by forging the peoples of the world into a single community based on the universal enjoyment of appropriate human rights. Olympianism is the cast of mind dedicated to this end, which is believed to correspond to the triumph of reason and community over superstition and hatred. It is a politico-moral package in which the modern distinction between morals and politics disappears into the aspiration for a shared mode of life in which the communal transcends individual life. To be a moral agent is in these terms to affirm a faith in a multicultural humanity whose social and economic conditions will be free from the causes of current misery. Olympianism is thus a complex long-term vision, and contemporary Western Olympians partake of different fragments of it. To be an Olympian is to be entangled in a complex dialectic involving elitism and egalitarianism. The foundational elitism of the Olympian lies in self-ascribed rationality, generally picked up on an academic campus. Egalitarianism involves a formal adherence to democracy as a rejection of all forms of traditional authority, but with no commitment to taking any serious notice of what the people actually think. Olympians instruct mortals, they do not obey them. Ideally, Olympianism spreads by rational persuasion, as prejudice gives way to enlightenment. Equally ideally, democracy is the only tolerable mode of social coordination, but until the majority of people have become enlightened, it must be constrained within a framework of rights, to which Olympian legislation is constantly adding. Without these constraints, progress would be in danger from reactionary populism appealing to prejudice. The overriding passion of the Olympian is thus to educate the ignorant and everything is treated in educational terms. Laws for example are enacted not only to shape the conduct of the people, but also to send messages to them. A belief in the power of role models, public relations campaigns, and above all fierce restrictions on raising sensitive questions devant le peuple are all part of pedagogic Olympianism.

Propaganda of integration The less educated and informed the people to whom propaganda of agitation is addressed, the easier it is to make such propaganda. That is why it is particularly suited for use among the so-called lower classes (the proletariat) and among African peoples. There it can rely on some key words of magical import, which are believed without question even though the hearers cannot attribute any real content to them and do not fully understand them.... In contrast to this propaganda of agitation is the PROPAGANDA OF INTEGRATION — the propaganda of developed nations and characteristic of our civilization; in fact it did not eXist before the 20TH century. It is a propaganda of conformity- It is related to the fact, analyzed earlier, that in Western society it is no longer sufficient to obtain a transitory political act (such as a vote); one needs total adherence to a society's truths and behavioral patterns. As the more perfectly uniform the societv, the stronger its power and effectiveness each member should be only an organic and functional fragment of it, perfectly adapted and integrated. He must share the stereotypes, beliefs and reactions of the group: he must be an active participant in its economic, ethical, esthetic, and political doings. All his activities, all his sentiments are dependent on this collectivity. And, as he is often reminded, he can fulfill himself only through this collectivity, as a member of the group. Propaganda of integration thus aims at making the individual participate in his society in every way. It is a long-term propaganda, a self-reproducing propaganda that seeks to obtain stable behavior, to adapt the individual to his everyday life, to reshape his thoughts and behavior in terms of the permanent social setting. We can see that this propaganda is more extensive and complex than propaganda of agitation it must be permanent, for the Individual can no longer be left to himself.

But even with respect to the most insignificant things in life, none of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call “seeing a person we know” is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part. In the end they swell his cheeks so perfectly, follow the line of his nose in an adherence so exact, they do so well at nuancing the sonority of his voice as though the latter were only a transparent envelope that each time we see this face and hear this voice, it is these notions that we encounter again, that we hear. No doubt, in the Swann they had formed for themselves, my family had failed out of ignorance to include a host of details from his life in the fashionable world that caused other people, when they were in his presence, to see refinements rule his face and stop at his aquiline nose as though at their natural frontier; but they had also been able to garner in this face disaffected of its prestige, vacant and spacious, in the depths of these depreciated eyes, the vague, sweet residue—half memory, half forgetfulness—of the idle hours spent together after our weekly dinners, around the card table or in the garden, during our life of good country neighborliness. The corporeal envelope of our friend had been so well stuffed with all this, as well as with a few memories relating to his parents, that this particular Swann had become a complete and living being, and I have the impression of leaving one person to go to another distinct from him, when, in my memory, I pass from the Swann I knew later with accuracy to that first Swann—to that first Swann in whom I rediscover the charming mistakes of my youth and who in fact resembles less the other Swann than he resembles the other people I knew at the time, as though one’s life were like a museum in which all the portraits from one period have a family look about them, a single tonality—to that first Swann abounding in leisure, fragrant with the smell of the tall chestnut tree, the baskets of raspberries, and a sprig of tarragon.

Because Prometheus has a one-sided orientation to his soul, all tendencies to adapt to the external world are repressed and sink into the unconscious. Consequently, if perceived at all, they appear as not belonging to his own personality but as projections. There would seem to be a contradiction in the fact that the soul, whose cause Prometheus has espoused and whom he has, as it were, fully assimilated into consciousness, appears at the same time as a projection. But since the soul, like the persona, is a function of relationship, it must consist in a certain sense of two parts—one part belonging to the individual, and the other adhering to the object of relationship, in this case the unconscious. Unless one frankly subscribes to von Hartmann’s philosophy, one is generally inclined to grant the unconscious only a conditional existence as a psychological factor. On epistemological grounds, we are at present quite unable to make any valid statement about the objective reality of the complex psychological phenomenon we call the unconscious, just as we are in no position to say anything valid about the essential nature of real things, for this lies beyond our psychological ken. On the grounds of practical experience, however, I must point out that, in relation to the activity of consciousness, the contents of the unconscious lay the same claim to reality on account of their obstinate persistence as do the real things of the external world, even though this claim must appear very improbable to a mind that is “outer-directed.” It must not be forgotten that there have always been many people for whom the contents of the unconscious possessed a greater reality than the things of the outside world. The history of human thought bears witness to both realities. A more searching investigation of the human psyche shows beyond question that there is in general an equally strong influence from both sides on the activity of consciousness, so that, psychologically, we have a right on purely empirical grounds to treat the contents of the unconscious as just as real as the things of the outside world, even though these two realities are mutually contradictory and appear to be entirely different in their natures. But to subordinate one reality to the other would be an altogether unjustifiable presumption. Theosophy and spiritualism are just as violent in their encroachments on other spheres as materialism. We have to accommodate ourselves to our psychological capacities, and be content with that.

Institutions are “stable, valued, recurring patterns of behavior,” as Huntington put it, the most important function of which is to facilitate collective action. Without some set of clear and relatively stable rules, human beings would have to renegotiate their interactions at every turn. Such rules are often culturally determined and vary across different societies and eras, but the capacity to create and adhere to them is genetically hard-wired into the human brain. A natural tendency to conformism helps give institutions inertia and is what has allowed human societies to achieve levels of social cooperation unmatched by any other animal species.

Loving your fate and joyful acceptance Epictetus actually describes a three-stage process to his students, which relates to the discipline of desire. He begins by emphasizing the need for Stoics to train themselves rigorously to adhere to their principles, having certain phrases constantly ready-to-hand day and night. These should be written down, read over, analysed and discussed, until they have been memorized and understood. We should then rehearse all the possible catastrophes that can befall us in life, things the majority of people fear, and prepare for them in advance. Then, if one of those things happens which are called ‘undesirable’, immediately the thought that it was not unexpected will be the first thing to lighten the burden. For in every case it is a great help to be able to say, ‘I knew the son whom I had begotten was mortal.’ [A famous saying, attributed to various wise men.] For that is what you will say, and likewise, ‘I knew that I was mortal’, ‘I knew that I was vulnerable to exile’, ‘I knew that I might be sent off to prison.’ (Discourses, 3.24)

Human beings consist of a complex composite, an aggregate of several material elements not shared by inanimate objects. A person consists of feelings, thoughts, and experiences, and every person apprehends how they stand in relation to other people and nature. Matching other people, I am composed of a mind, a thinking contraption that is capable of registering pleasurable and painful physical sensations. We each maintain selected degrees of indifference and consciousness awareness. We each hold a range of cognitive mental perceptions, instinctual fears and desires, emotional impulses, mental formulations, individual dispositions, and recognizable personality traits. Most people also profess to embrace moral beliefs and adhere to various ethical precepts. Other mammals, reptiles, birds, insects, and other forms of cellular life might share some, but not all of these distinctive qualities. No other life form possesses all these mental qualities collected into a single aggregate.

The private life of civilized society is built on white lies. Everyone except sociopaths self-censors when talking to friends and strangers. Our relations with others would break down if we did not restrain free speech and treat them with respect. No one, however, should demand respect for public ideas that have the power to oppress others as long as criticism is not a direct incitement to crime. Religious and political ideas are too important to protect with polite deceits, because their adherents can seek to control all aspects of public and private life. If you believe that Western democracies are the sole or prime source of oppression, then you are wide open to the seduction of fascistic ideologies, because they come from a radical anti-democratic tradition that echoes your own. If you think that Israel or the West is the sole or prime source of conflict in the Middle East, your defences against anti-Semitism are down, and ready to be overrun.

By early May 1959, it became clear that the Chinese could not stem the tide of refugees, nor would they passively accept that India was offering sanctuary to the Dalai Lama and thousands of Tibetan refugees. It was then that Nehru, for the first time as prime minister, candidly asserted that India had to adhere to its basic values and beliefs “even though the Chinese do not like it.”7 With this assertion, and in the face of China’s virulent anti-Indian rhetoric, Nehru assented to providing accommodation and material relief to the Tibetan refugees who had begun to find their way into India. Within the month, the Indian government had begun to issue “Indian Registration Certificates” to the more than 15,000 Tibetans who had entered the country. By the end of 1962, when the Chinese had effectively sealed the Indo-Tibetan border, no fewer than 80,000 Tibetans had traveled by foot from Tibet, with most of them settling as resident refugees in India.8 China regarded India’s actions in providing asylum for the Dalai Lama and the multitude of refugees who flowed into India in the months and years following the March Uprising as prima facie evidence of India promoting Tibetan independence.

High-achieving leaders keep their teams accountable for measurable objectives and for hitting milestones along the way. To do this, they work with their team members to write SMART goals: Specific What will be accomplished? With whom? Measurable How will we know the goal has been achieved? How will we measure it? (Quality, quantity, cost, timeliness?) Attainable Can the goal be accomplished? Does the person responsible have control over the outcome? Relevant How does this goal support our team’s One Thing? What is the relative priority of this goal? Time-framed When does this goal need to be completed? When are the checkpoints?

Just as loyalty is adherence to a trust, so treason is failure to abide by the terms of a trust. If all things are relative, and each is entitled to his own views with equal significance given to all views, then there can be neither loyalty nor treason.

Dunne’s dreams seemed to him evidence for what Einstein and other physicists and mathematicians were just beginning to assert: that since the present moment depends entirely on where you stand in relation to events—what might be in the past for one observer may still be in the future for another observer, and vice versa—then the future must in some sense already exist. Einstein’s theory of relativity suggested that time was a dimension like space. To help visualize this, his teacher, Hermann Minkowski, pictured “spacetime” as a four-dimensional block. For the purposes of this book, let’s make it a glass block so we can see what is happening inside it. One’s life, and the “life” of any single object or atom in the universe, is really a line—a “world line”—snaking spaghetti-like through that glass block. The solid three-dimensional “you” that you experience at any moment is really just a slice or cross section of a four-dimensional clump of spaghetti-like atoms that started some decades ago as a zygote, gradually expanded in size by incorporating many more spaghetti-strand atoms, and then, after several decades of coherence (as a literal “flying spaghetti monster”) will dissipate into a multitude of little spaghetti atoms going their separate ways after your death. (They will recoalesce in different combinations with other spaghetti-strand atoms to make other objects and other spaghetti beings, again and again and again, until the end of the universe.) What we perceive at any given moment as the present state of affairs is just a narrow slice or cross-section of that block as our consciousness traverses our world-line from beginning to end. (If it helps envision this, the comic artist, occult magician, and novelist Alan Moore has recently revised the “block” to a football—one tip being the big bang, the other the “big crunch” proposed in some cosmological models.32 I will stick with the term “glass block” since I am not a football fan and “glass football” sounds odd.) Precognitive dreams, Dunne argued, show that at night, as well as other times when the brain is in a relaxed state, our consciousness can wriggle free of the present moment and scan ahead (as well as behind) on our personal world-line, like a flashlight at night illuminating a spot on the path ahead. This ability to be both rooted mentally in our body, with its rich sensory “now,” and the possibility of coming unstuck in time (as Vonnegut put it) suggested to Dunne that human consciousness was dual. We not only possess an “individual mind” that adheres to the brain at any given time point, but we also are part of a larger, “Universal Mind,” that transcends the now and that spaghetti-clump body. The Universal Mind, he argued, is ultimately shared—a consciousness-in-common—that is equivalent to what has always been called “God.

Adjusting the public record in the West was certainly more complicated than it was at home, and vastly more expensive. Tony Blair guarded the financial details of his consultancy work as jealously as Nazarbayev guarded the details of his kickbacks, but the three-term prime minister’s services were said to cost Kazakhstan $13 million a year. Blair understood when to use light, when darkness. Back in 2006, investigators from the Serious Fraud Office chasing down bribery related to the sale of British fighter jets to Saudi Arabia had tried to inspect the middlemen’s Swiss accounts. The House of Saud had sent word that such interference in their affairs would cause them to cancel the next multibillion-dollar batch of planes from BAE Systems, formerly British Aerospace. Blair’s government halted the SFO investigation, on the grounds of Saudi Arabia’s invaluable assistance in heading off attacks by adherents of the jihadism the kingdom itself sponsored. For Sir Dick Evans, a lifelong arms dealer who had risen to the chairmanship of BAE and been questioned by the SFO’s bribery investigators as they homed in on their targets, this represented a bullet dodged at the last second. His next profitable course would lead to Kazakhstan, to set up an airline, Astana Air.

In general, forced migration study reveals the stunning and gradually increasing adherence of the Soviet system to ethnically rather than socially determined repression criteria (the policy in question reached its apogee during Stalin’s rule). In other words, the state declares its loyalty to international and class awareness publicly, while in practice gravitates towards essentially nationalistic goals and methods. The deportation of so-called punished peoples can provide a most prominent example of this approach, the deportation itself serving as the punishment. All such peoples were deported not merely from their historical homeland, but also from other cities and districts, as well as demobilized from the army, which shows that such ethnic deportations embraced the entire country (we term this type of repression “total deportation”). Apart from their homeland, the “punished people” were deprived of their autonomy if they had any before, in other words, of their relative sovereignty. In essence, ten peoples in the USSR were subjected to total deportation. Seven of them—Germans, Karachais, Kalmyks, Ingushetians, Chechens, Balkars, and Crimean Tatars—lost their national autonomy too (their total number amounted to 2 million, and the land populated by them before the deportation exceeded 150,000 square kilometers). According to the criteria formulated above, another three peoples—namely Finns, Koreans, and Meskhetian Turks—fall under the category of “totally deported peoples.

Thus we arrive at the following definition: A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden—beliefs and practices which unite into one single moral community called a Church, all those who adhere to them.

Readers are invited to decide for themselves the relative truth of the Native American mysticism that pervades the Walt Longmire novels. What’s never in doubt is Walt Longmire’s tenacity, keen awareness and quick thinking, lively sense of humor, and steadfast adherence to a set of values that sustains him in the face of even the gravest peril. Walt understands how even the most deranged and violent of people think and feel and act. To watch him in action—and to listen to him narrate his own story—is one of the many pleasures of the Walt Longmire mysteries.

Natural human sociability is built around two principles, kin selection and reciprocal altruism. The principle of kin selection or inclusive fitness states that human beings will act altruistically toward genetic relatives (or individuals believed to be genetic relatives) in rough proportion to their shared genes. The principle of reciprocal altruism says that human beings will tend to develop relationships of mutual benefit or mutual harm as they interact with other individuals over time. Reciprocal altruism, unlike kin selection, does not depend on genetic relatedness; it does, however, depend on repeated, direct personal interaction and the trust relationships generated out of such interactions. These forms of social cooperation are the default ways human beings interact in the absence of incentives to adhere to other, more impersonal institutions. When impersonal institutions decay, these are the forms of cooperation that always reemerge because they are natural to human beings. What I have labeled patrimonialism is political recruitment based on either of these two principles. Thus, when bureaucratic offices were filled with the kinsmen of rulers at the end of the Han Dynasty in China, when the Janissaries wanted their sons to enter the corps, or when offices were sold as heritable property in ancien regime France, a natural patrimonial principle was simply reasserting itself.

The amount of coercion needed to make society adhere to the model is “a rough measure of the model’s validity.” “That the Soviet Union had to use so much coercion undermined the credibility of communism as a model of reality,” he said. “It is perhaps symptomatic that the USA, a society that elevates freedom to the highest position among its values, is also the one that has one of the very largest penal systems in the world relative to its population. It also inflicts violence all over the world. It tolerates a great deal of gun violence, and a health service that excludes large numbers of people.

Hebrew Scriptures (Old Testament) One of the distinguishing characteristics of Judaism, the religion of Jesus, is its sense of moral and social responsibility. After liberating the Hebrew people from slavery in Egypt in the Exodus, God made explicit God's covenant with this people through Moses at Mount Sinai—“I am your God, and you are my people.” The primary conditions for being God's people were to worship God alone (monotheism and the prohibition of idolatry) and to create a just community (righteousness and justice). God insists that the Hebrews respect the rights and needs of the alien (or immigrant), the widow, and the orphan—that is, the marginal and vulnerable people—reminding them that they were once slaves in Egypt and that their God is the defender of the oppressed (Deut 24:17–18; 26:12–15; Ex 22:21–24; Jer 22:3).17 The laws regarding the forgiveness of debts during sabbatical years (Deut 15:1–11 and Lev 25:1–7) and the return to the original equality among the twelve tribes of Israel during the Jubilee year (Lev 25:8–17) symbolize the justice and community required of the Hebrew people.18 After the Hebrew people settled in the Promised Land, oppression came to characterize Israel. The God who had liberated the people from oppression in Egypt now sent prophets who called them to adhere to the requirements of the covenant or face the fate of the Egyptians—destruction. The Hebrew prophets (eighth century to sixth century B.C.E.), such as Amos, Micah, Hosea, Isaiah, Jeremiah, and Ezekiel, accused the people of infidelity to the covenant because of their idolatry and the social injustice they created.19 The warnings and the promises of the prophets remind each generation of God's passion for justice and God's faithful love. In Judaism, one's relationship with God (faith) affects one's relationship with others, the community, and the earth (justice).20 Faith and justice are relational, both personally and communally.

No church will be required to change any of its doctrine related to marriage. No priest or rabbi or other religious official will be required to officiate a gay marriage, and people of faith will be able to advocate in the public square any particular view of marriage,” said Dale Carpenter, a University of Minnesota law professor who supports gay marriage. “All those things are a matter of constitutional law and they were reiterated today in Justice Kennedy’s opinion,” he said. Justice Anthony Kennedy, who wrote the majority ruling, said that “religions, and those who adhere to religious doctrines, may continue to advocate with utmost, sincere conviction that, by divine precepts, same-sex marriage should not be condoned.

One cannot examine the actions of the Secret Service on November 22, 1963, without concluding that the Service stood down on protecting President Kennedy. Indeed, the 120-degree turn into Dealey Plaza violates Secret Service procedures, because it required the presidential limousine to come to a virtual stop. The reduction of the president’s motorcycle escort from six police motorcycles to two and the order for those two officers to ride behind the presidential limousine also violates standard Secret Service procedure. The failure to empty and secure the tall buildings on either side of the motorcade route through Dealey Plaza likewise violates formal procedure, as does the lack of any agents dispersed through the crowd gathered in Dealey Plaza. Readers who are interested in a comprehensive analysis of the Secret Service’s multiple failures and the conspicuous violation of longstanding Secret Service policies regarding the movement and protection of the president on November 22, 1963, should read Vince Palamara’s Survivor’s Guilt: The Secret Service and the Failure to Protect. The difference in JFK Secret Service protection and its adherence to the services standard required procedures in Chicago and Miami would be starkly different from the arrangements for Dallas. Palamara established that Agent Emory Roberts worked overtime to help both orchestrate the assassination and cover up the unusual actions of the Secret Service in the aftermath. Roberts was commander of the follow-up car trailing the presidential limousine. Roberts covered up the escapades of his fellow secret servicemen at The Cellar, a club in downtown Ft. Worth, where agents, some directly responsible for the safety of President Kennedy during the motorcade, drank until dawn on November 22. He also ordered a perplexed agent Donald Lawton off the back of the presidential limousine while at Love Field, thus giving the assassins clearer, more direct shots and more time to get them off. Also, although Roberts recognized rifle fire being discharged in Dealey Plaza, he neglected to mobilize any of the agents under his watch to act. To mask the inactivity of his agents, Roberts, in sworn testimony, falsely increased the speed of the cars (from 9–11 mph to 20–25 mph) and the distance between them (from five feet to 20–25 feet).85 No analysis of the Secret Service’s actions on the day of the assassination can be complete without mentioning that Secret Service director James Rowley was a former FBI agent and close ally of FBI Director J. Edgar Hoover, as well as a crony of Lyndon Johnson. Hoover was one of Johnson’s closest associates. The FBI Director would take the unusual step of flying to Dallas for a victory celebration in 1948 when Johnson illegally stole his Senate seat through election fraud. Johnson and Hoover were neighbors in the Foxhall Road area of the District of Columbia. Hoover’s budget would virtually triple during the years LBJ dominated the appropriations process as Senate Majority Leader. Rowley was a protégé of the director and one of the few men who left the FBI on good terms with Hoover. Rowley’s first public service job in the Roosevelt administration was arranged for him by LBJ. The neglect of assigning even one Secret Service agent to secure Dealey Plaza, as well as cleaning blood and other relatable pieces of evidence from the presidential limousine immediately following the assassination, seizing Kennedy’s body from Parkland Hospital to prevent a proper, well-documented autopsy, failing to record Oswald’s interrogation—all were important pieces of the assassination deftly executed by Rowley.

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Gods also remain important because of their functions. We can turn to places with relatively less religiosity to see why gods are so important everywhere else. In Sacred and Secular (2004), the political scientists Pippa Norris of Harvard and Ronald Inglehart of the University of Michigan show that, in prosperous regions where secular forms of social services and justice become really effective, religiosity dwindles. This inverse relationship between secular justice and economic equality and religious adherence suggests that the social functions of religion can be co-opted by secular institutions, thus rendering our obsession with what God knows and cares about more or less irrelevant.

Religion can only be a means to a set of values cherished by its living adherents. If those values relate only to a past or a presumed afterlife, it is a sign that religion has become a goal serving the ends of a priest or a demagogue and rest of the living are merely tools to serve that end. If it is not to become a fossil, it has to be a living faith serving the cherished values of the living.

George Mumford, a Newton-based mindfulness teacher, one such moment took place in 1993, at the Omega Institute, a holistic learning center in Rhinebeck, New York. The center was hosting a retreat devoted to mindfulness meditation, the clear-your-head habit in which participants sit quietly and focus on their breathing. Leading the session: meditation megastar Jon Kabat-Zinn. Originally trained as a molecular biologist at MIT, Kabat-Zinn had gone on to revolutionize the meditation world in the 1970s by creating a more secularized version of the practice, one focused less on Buddhism and more on stress reduction and other health benefits. After dinner one night, Kabat-Zinn was giving a talk about his work, clicking through a slide show to give the audience something to look at. At one point he displayed a slide of Mumford. Mumford had been a star high school basketball player who’d subsequently hit hard times as a heroin addict, Kabat-Zinn explained. By the early 1980s, however, he’d embraced meditation and gotten sober. Now Mumford taught meditation to prison inmates and other unlikely students. Kabat-Zinn explained how they were able to relate to Mumford because of his tough upbringing, his openness about his addiction — and because, like many inmates, he’s African-American. Kabat-Zinn’s description of Mumford didn’t seem to affect most Omega visitors, but one participant immediately took notice: June Jackson, whose husband had just coached the Chicago Bulls to their third consecutive NBA championship. Phil Jackson had spent years studying Buddhism and Native American spirituality and was a devoted meditator. Yet his efforts to get Michael Jordan, Scottie Pippen, and their teammates to embrace mindfulness was meeting with only limited success. “June took one look at George and said, ‘He could totally connect with Phil’s players,’ ’’ Kabat-Zinn recalls. So he provided an introduction. Soon Mumford was in Chicago, gathering some of the world’s most famous athletes in a darkened room and telling them to focus on their breathing. Mumford spent the next five years working with the Bulls, frequently sitting behind the bench, as they won three more championships. In 1999 Mumford followed Phil Jackson to the Los Angeles Lakers, where he helped turn Kobe Bryant into an outspoken adherent of meditation. Last year, as Jackson began rebuilding the moribund New York Knicks as president, Mumford signed on for a third tour of duty. He won’t speak about the specific work he’s doing in New York, but it surely involves helping a new team adjust to Jackson’s sensibilities, his controversial triangle offense, and the particular stress that comes with compiling the worst record in the NBA. Late one April afternoon just as the NBA playoffs are beginning, Mumford is sitting at a table in O’Hara’s, a Newton pub. Sober for more than 30 years, he sips Perrier. It’s Marathon Monday, and as police begin allowing traffic back onto Commonwealth Avenue, early finishers surround us, un-showered and drinking beer. No one recognizes Mumford, but that’s hardly unusual. While most NBA fans are aware that Jackson is serious about meditation — his nickname is the Zen Master — few outside his locker rooms can name the consultant he employs. And Mumford hasn’t done much to change that. He has no office and does no marketing, and his recently launched website, mindfulathlete.org, is mired deep in search-engine results. Mumford has worked with teams that have won six championships, but, one friend jokes, he remains the world’s most famous completely unknown meditation teacher. That may soon change. This month, Mumford published his first book, The Mindful Athlete, which is part memoir and part instruction guide, and he has agreed to give a series of talks and book signings

Christianity without discipleship is always Christianity without Christ.”1 The reasoning behind this dramatic statement by Dietrich Bonhoeffer provides the rationale for this book. Without discipleship, Christianity doesn’t exist, because following Jesus activates the Christian faith. Bonhoeffer expanded his thought: Discipleship means adherence to Christ, and, because Christ is the object of that adherence, it must take the form of discipleship. An abstract Christology, a doctrinal system, a general religious knowledge on the subject of grace or on the forgiveness of sins, render discipleship superfluous, and in fact they positively exclude any idea of discipleship whatever, and are essentially inimical [detached] to the whole conception of following Christ. With an abstract idea it is possible to enter into a relation of formal knowledge, to become enthusiastic about it, and perhaps even to put it into practice; but it can never be followed in personal obedience. Christianity without the living Christ is inevitably Christianity without discipleship, and Christianity without discipleship is always Christianity without Christ. It remains an abstract idea, a myth that has a place for the Fatherhood of God, but omits Christ as the living Son. A Christianity of that kind is nothing more or less than the end of discipleship.2

Roberts and Kyllonen (1999) explored the relation of morningness to cognitive ability. Using 420 U.S. Air Force recruits in the sixth week of basic training, they found that cognitive ability was positively correlated with eveningness and negatively correlated with morningness. They cite Sternberg’s doctrine that flexibility is associated with intelligence, and that adapting to the electrically lighted evening hours would be an example of such flexibility. Interesting, that those of us who, evolutionarily speaking, have adapted to become night owls, and not rigidly adhered to thousands of years of early to rise, early to bed routine, show greater signs of intelligence.

vocabulary of semicircular arches over round columns topped by Corinthian capitals, and by its adherence to a modular plan by which the dimensions of every part (columns, arches, windows) bore a proportional relation to every other part. Architects who followed Brunelleschi would substitute these antique forms and decorative motifs in place of those (pointed arches, capitals decorated with gargoyles, and dragons) borrowed from France or Germany.

In the modern day most are oblivious to the benefits of solitude. Instead, many unknowingly adhere to what is called Object Relations Theory, which is based on two key assumptions: that the maturation of one’s personality can only be facilitated through interpersonal relationships, and that these relationships are the primary, if not sole, source of meaning in life.

Beneath the explicit acts by which I posit and object out in front of myself, in a definite relation with other objects and with definite characteristics that can be observed, beneath, then, perceptions properly so-called, there is, sustaining them, a deeper function without which perceived objects would lack the mark of reality, as it is missing for the schizophrenic, and by which the objects begin to count or to have value for us. This is the movement that carries us beyond subjectivity, that places us in the world prior to every science and every verification through a sort of 'faith,' or 'primordial opinion'--or that, on the contrary, becomes bogged down in our private appearances. In this domain of originary opinion, hallucinatory illusion is possible even though hallucination is never perception...because here we are still within pre-predicative being, and because the connection between appearance and total experiences is merely implicit and presumptive, even in the case of true perception...The world remains the vague place of all experiences. It accommodates, pell-mell, true objects as well as individual and fleeting fantasies--because it is an individual that encompasses everything and not a collection of objects linked together through causal relations. To have hallucinations and, in general, to imagine is to exploit this tolerance of the pre-predicative world as well as our vertiginous proximity to all of being in syncretic experience. Thus, we only succeed in giving an account of the hallucinatory deception by stripping perception of its apodictic certainty and perceptual consciousness of its full self-possession...The perceived is and remains, despite all critical training, beneath the level of doubt and demonstration. The sun 'rises' for the scientist just as much as it does for the uneducated person, and our scientific representations of the solar system remain merely so many rumors, like the lunar landscapes--we never believe in them in the sense in which we believe in the rising of the sun. The rising of the sun, and the perceived in general, is 'real'--we immediately assign it to the world. Each perception, although always potentially 'crossed out' and pushed over to the realm of illusions, only disappears in order to leave a place for another perception that corrects it. Of course, each thing can, apres coup, appear uncertain, but at least it is certain for us that there are things, that is, that there is a world. To wonder if the world is real is to fail to understand what one is saying, since the world is not a sum of things that one could always cast into doubt, but precisely the inexhaustible reservoir from which things are drawn...Correlatively, we must surely deny perceptual consciousness full self-possession and the immanence that would exclude every illusion. If hallucinations are to be possible, consciousness must at some moment cease to know what it does, otherwise it would be conscious of constituting an illusion, it would no longer adhere to it, and there would thus be no more illusion...It is simply necessary that the self-coincidence with myself, such as it is established in the cogito, must never be a real coincidence, and must merely be an intentional and presumptive coincidence. In fact a thickness of duration already intervenes between myself who has just had this thought and myself who thinks that I have just had this thought, and I can always doubt whether that thought, which has already gone by, was really as I currently see it...But my confidence in reflection ultimately comes down to taking up the fact of temporality and the fact of the world as the invariable frame of every illusion and of every disillusion: I only know myself in my inherence in the world and in time; I only know myself in ambiguity.

Battling power relations and their discriminatory effects must be the central focus of all human endeavor, be it intellectual, moral, civic, or artistic. Those who resist this focus, or even evidence insufficient adherence to it, must be sharply condemned, deprived of influence, and ostracized.

Committees were everywhere chosen, who were directed to keep up a regular correspondence with each other, and to give information of all intelligence received relative to the proceedings of administration, so far as they affected the interest of the British colonies throughout America. The trust was faithfully and diligently discharged, and when afterwards all legislative authority was suspended, the courts of justice shut up and the last traits of British government annihilated in the colonies, this new institution became a kind of juridical tribunal. Its injunctions were influential beyond the hopes of its most sanguine friends, and the recommendations of the committees of correspondence had the force of law. Thus, as despotism frequently springs from anarchy, a regular democracy sometimes arises from the severe encroachments of despotism. This institution had given such a general alarm to the adherents of administration and had been replete with such important consequences through the union, that it was justly dreaded by those who opposed it, and considered by them as the most important bulwark of freedom. A

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But I have long said adequately (in Beyond Good and Evil, section 256) where Wagner belongs and who are his closest relatives: the late French romantics, that high-flying and yet rousing manner of artists like Delacroix, like Berlioz, with a characteristic fond 8 of sickness, of incurability—all of them fanatics of expression, virtuosos through and through. Who was the first intelligent adherent of Wagner anywhere? Charles Baudelaire, who was also the first to understand Delacroix—that typical decadent in whom a whole tribe of artists recognized themselves—and perhaps he was also the last. What did I never forgive Wagner? That he condescended to the Germans—that he became reichsdeutsch.

PRAJNĀPĀRAMITĀ SŪTRAS The Prajñāpāramitā sūtras, or Perfection of Wisdom sūtras, are a body of self-consciously related works dealing with the subject of the new prajñā, or wisdom, taught by the Mahāyāna. Instrumental in the origins of the Mahāyāna itself, some texts from this category are among the earliest Mahāyāna sūtras, probably originating in the 1st century BCE. Four phases have been identified in the growth of this body of texts:122 (a) 100BCE–100CE: the Ratnaguṇasaṁcayagāthā and the Aṣṭasāhasrikā (8,000 lines). (b) 100–300CE: a period of elaboration that produced versions in 18,000,25,000, and 100,000 lines (and possibly the Vajracchedikā). (c) 300–500CE: a period of condensation, producing, among others, the Heart Sūtra (although there is some evidence to suggest that this particular text was originally written in Chinese and then translated back into Sanskrit.123) (d) 500–1000CE: a period producing texts showing Tantric influences. The sūtras themselves offer no elaborate philosophical argument – just the assertion of the true way of things, which is that nothing has ultimate existence, not even the purportedly real dharmas of the Abhidharma analysis. A characteristic device of these sūtras is the creation of paradoxes by switching between the conventional and the ultimate perspectives. The Perfection of Wisdom sūtras, and their dharmaśūnyatā position, were not accepted by all the adherents of the Bodhisattva Path.

Now … in the ordinary and low sense which we attach to the words “partisan” and “politician,” a judge of the Supreme Court should be neither. But in the higher sense, in the proper sense, he is not in my judgment fitted for the position unless he is a party man, a constructive statesman, constantly keeping in mind his adherence to the principles and policies under which this nation has been built up and in accordance with which it must go on; and keeping in mind also his relations with his fellow statesmen who in other branches of the government are striving in cooperation with him to advance the ends of government.

It has become the vogue for some writers in Australia to refer to me, apparently under the impression that they are using a derogatory expression, as an 'anglophile'. I certainly am, and would be sadly disappointed if I thought that a majority of my fellow citizens were not of the same mind. I love Britain because I love Australia, and like to think that I have done her some service. I cannot go anywhere in Australia without being reminded of our British inheritance; our system of responsible government and Parliamentary institutions, our adherence to the rule of law and, indeed, our systems of law themselves; our traditions of integrity in high places and of incorruptibility in our Civil Service. We derive all these things from Westminster. Our language comes to us from Britain and so does the bulk of our literature. To have no love for a relatively small community in the North Sea which created and handed on these vital matters would be, in my mind, a miserable act of ingratitude. The fact that in Australia we have received all these things, and have made all our own notable contributions to their development, not only fills me with pride but strengthens my affection.

The term "Abrahamic" did not appear in its original sense—"relating to, or characteristic of the biblical patriarch, Abraham"—until 1699. "Abrahamic" in this book means principally "belonging to the group of religions comprising Judaism, Christianity, and Islam, which trace their origin to Abraham," a twentieth-century usage. This definition updates the commonplace observation that Judaism, Christianity, and Islam—the "Abrahamic religions"—are somehow closely related. Not everyone likes this expression or its categorical implications. Some scholars object that the term "Abrahamic" can mislead, especially insofar as it may exaggerate the three religions' similarities and the likelihood that Jews, Christians, and Muslims can set their differences aside. Others regard the categorization itself as incoherent, given adherents' fundamental divisions over matters such as what scriptures they consider canonical and how they understand God's nature.

The term "Abrahamic" did not appear in its original sense—"relating to, or characteristic of the biblical patriarch, Abraham"—until 1699. "Abrahamic" in this book means principally "belonging to the group of religions comprising Judaism, Christianity, and Islam, which trace their origin to Abraham," a twentieth-century usage. This definition updates the commonplace observation that Judaism, Christianity, and Islam—the "Abrahamic religions"—are somehow closely related. Not everyone likes this expression or its categorical implications. Some scholars object that the term "Abrahamic" can mislead, especially insofar as it may exaggerate the three religions' similarities and the likelihood that Jews, Christians, and Muslims can set their differences aside. Others regard the categorization itself as incoherent, given adherents' fundamental divisions over matters such as what scriptures they consider canonical and how they understand God's nature.

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Individual patriarchs may indeed wriggle off the charge of woman-hating; the key to the gross inflictions laid on women in their names lies in the nature of the system itself. For a monotheism is not merely a religion—it is a relation of power. Any “One God” idea has a built-in notion of primacy and supremacy; that One God is god above all others and his adherents are supreme over all nonbelievers.

Our brain is continually getting input from our body (interoception) and the world (five senses). These incoming signals are processed in a sequential fashion, with the first sorting taking place in the lower brain (brainstem, diencephalon). To reason with another person, we need to effectively get through the lower areas of their brain and reach their cortex, the part responsible for thinking, including problem-solving and reflective cognition. But if someone is stressed, angry, frustrated, or otherwise dysregulated, the incoming input will be short-circuited, leading to inefficient, distorted input to the cortex. This is where the sequence of engagement comes in. Without some degree of regulation, it is difficult to connect with another person, and without connection, there is minimal reasoning. Regulate, relate, then reason. Trying to reason with someone before they are regulated won’t work and indeed will only increase frustration (dysregulation) for both of you. Effective communication, teaching, coaching, parenting, and therapeutic input require awareness of, and adherence to, the sequence of engagement.

There exists today a dangerous relationship between the extreme left and the extreme right, and between black rage and white fear. The confrontation tactics of the one evoke a reactionary response from the other. When the would-be revolutionaries of the new left manhandle professors, occupy buildings, and destroy property, the right wins new adherents. When sincere but misdirected young black people engage in violence in the name of justice, they are strengthening those very forces which in the past have inflicted violence and injustice upon the Negro community. Such acts of protest may be cathartic, may appear to be bold and militant; but let us be very clear--their primary effect is to bring about a political reaction. These acts have set loose a wave of panic in this country, and opportunistic right-wing demagogues understand the nature of that panic and are building their political futures upon it. These demagogues do not believe in meeting the black community's urgent needs for income and education. Indeed, social justice, by removing the cause of social unrest, would threaten the very base of fear upon which they stand. Their program is the billy club and their staunchest ally the police arm of the state. They believe in repression. The lessons of these recent developments should be clear. An assault upon our democratic institutions will not reform them but destroy them. Violence will lead to more violence, not to social justice. And the fundamental tragedy is that the absence of justice will provoke more people to engage in violent acts. We must find a way out of this vicious cycle.

Like the flesh of the visible, speech is a total part of the significations, like it, speech is a relation to Being through a being, and, like it, it is narcissistic, eroticized, endowed with a natural magic that attracts the other significations into its web, as the body feels the world in feeling itself. In reality, there is much more than a parallel or an analogy here, there is solidarity and intertwining...No longer are there essences above us, like positive objects, offered to a spiritual eye; but there is an essence beneath us, a common nervure of the signifying and the signified, adherence in and reversibility of one another—as the visible things are the secret folds of our flesh, and yet our body is one of the visible things. As the world is behind my body, the operative essence is behind the operative speech also, the speech that possesses the signification less than it is possessed by it, that does not speak of it, but speaks it, or speaks according to it, or lets it speak and be spoken within me, breaks through my present. If there is an ideality, a thought that has a future in me, that even breaks through my space of consciousness and has a future with the others, and finally, having become a writing, has a future in every possible reader, this can be only that thought that leaves me with my hunger and leaves them with their hunger, that betokens a generalized buckling of my landscape and opens it to the universal, precisely because it is rather an unthought.

One paradox is that on matters of sex and family, working-class Americans tend to believe in traditional values even as they don’t necessarily adhere to them. Frustrated and overwhelmed by difficulties, they sometimes don’t show the discipline that they believe in. In contrast, educated liberals are less judgmental and say in polls that they accept premarital sex and various living arrangements, but they have relatively few lifetime sexual partners and are less likely to divorce. In short, while the educated don’t profess traditional values, they are more likely to live them and to try to get their children to live them. Bradford Wilcox, a sociology professor at the University of Virginia who runs the National Marriage Project, calls this “talking left, walking right.” In contrast, young working-class conservatives disapprove of hookups even as they engage in them. Effectively, they talk right and walk left.

It is our constant endeavor to stand out as providers of unbiased health care and advice for you and your family’s clinical and cosmetic dermatology related needs. We have worked hard to acquire and periodically update the clinical skills that are essential to effectively prevent, diagnose, and treat all skin and hair-related ailments like acne scars and hair loss. The staff at the Garekar clinic has been handpicked to aid in the smooth deliverance of the therapies and also to provide the patients with a warm and courteous atmosphere at the clinic. Right from the time of inception, our skin clinic in Gurgaon has been equipped with only the state of the art technology like the ALMA Soprano PRO laser machine. This holds true to our notion that the skin clinic would adhere to strict quality guidelines from day one and no compromises would be made in inpatient care. Inception and Core Beliefs The initial concept of Garekars M.D. Dermatology Clinic evolved with our intention to deliver an outstanding experience to the people walking into a dermatology clinic. An experience that is the precise mix of clinical expertise and high service quality provided in a serene ambiance with the highest standards of hygiene. The treatment plans at the skin clinic are comprised of evidence-based and research-backed products and procedures that aid in regaining and maintaining healthy skin. Dermatologists and skin specialists in Gurgaon Dr. Siddharth Garekar & Dr. Gurveen Waraich Garekar are dermatologists in Gurgaon with 11+ years of experience in clinical and cosmetic treatments.

R.A. was conceived in 2006 by a Swede named Andie Nordgren, and its adherents believed that because love is not a limited resource, traditional hierarchical relationships that treat it as such are not just unnecessary but harmful, perpetuating toxic, retrograde attitudes that equate love with ownership. One should allow space in one’s life for the kind of intimacy that can be cut off when one designates a single person as special and reserved, and therefore owed and owing. Even designating a category of relationship as special and reserved was poison. Romantic relationships are not better than platonic or familial ones. The ingrained belief that romantic love should be life’s organizing principle is inextricably linked to patriarchy and the oppression of minorities, the poor, and immigrants, among other populations. The resulting expectations kill love at the root. When care-taking duties are foisted onto individuals and families, rather than supplied and paid for by the state, as they should be, the state must make it seem like this is the natural and noble situation. Propaganda. Marriage is obviously propaganda, but so are all conventional relationships because all conventional relationships cannot help but situate themselves in relation to marriage. Whether they are like marriage, or on track to marriage, or on track to being like marriage or not. Marriage is all-encompassing and cannot but enforce hierarchy. Thus, ritualized domestic exclusion begets systemic exclusion via our admiration and craving for exclusivity.

The Minoan Civilization was the first link in the European chain (as Will Durant describes it) and its handcraft of the bull's-head rhyton suggests a prominent role of the bull for Minoan symbolism just as this animal was for ancient Egyptians. However, since the western biblical narrative started off with the heritage of the Pharaohs (and were passed down by the Jews who plagiarized and tampered the Semitic narrative from the Israelites with elements from ancient Egypt), we expect to find an adherence to the ancient Egyptian agrarian system of Theology that culminated the week with a resting day for JHWH (as I have demonstrated in my earlier slides) in Europe; and that is exactly what we witness in the coding of the Phaistos Disc! This artifact of fired clay (were numerically investigated before this work of mine by Alan Butler in his great book 'The Bronze Age Computer Disc') consists of 61 groups of symbols in total on its two sides. But if we to inspect these groups linguistically (i.e. as words; as Gareth Owens insists to do so), we find that (through linking the disk's system with that of ancient Egypt's and based on the 366-circle-system interpretation which were devised by Alan Butler) these words on the disk were modulated annually on top of six decans (i.e. 61/6=10) exactly as is the case with the circular zodiac of Dendera (in the case of the latter they are equinoxes and solstices related decans as I have shown on earlier slides). We also know from Isaiah 58:13 that the Jew keeps his/her cow-glorifying mouth shut on the Sabbath restricting thereby the words' utterance (and the work in general) down to six days (i.e. 61 words *6 days=366 and 61 words/ 6 days=10 commandments) and to thirty six decans for the ancient Egyptian (i.e. 366/ 36 decans=10 days per decan and 61 words/ 6 decans = 10 days). The Minoan Libation Formula is after all comprised of ten repeated words according to Gareth Owens, which I find to be eminently resonating with the Jew formula!

Katz lists 8 different kinds of quality. From each, we derive general quality criteria against which any result can be measured. Type of Quality Criterion Description Results - Dimension Functional Quality The level of function, over time, at consistent performance and without problems Operations Structural Quality Durability and resistance to tear & wear of the components of which the item is made of R&D, Operations "Scientific" Quality (Methodological and Didactic) The level of adherence to the governing model / standard / theory / teaching / accepted professional criteria R&D Resultant Quality The level by which the action leads to the desired result Management Perceived Quality The level by which the object is perceived as having desired characteristics Marketing Aesthetic Quality The level by which the appearance / manifestation of the object (color, shape etc.) is considered pleasing Marketing Human Quality The level by which behavior is perceived / accepted as consistent of declared or implied values HR Financial Quality The level by which the result contributes to the preservation and growth of resources Financial When a goal is defined, it can be examined in relation to each one of the quality criteria.

Do the religious texts and exemplars support anymal welfare or anymal liberation? What do religions teach us to be with regard to anymals? A concise formal argument, using deductive logic, rooted in three well-established premises, can help us to answer these questions about rightful relations between human beings and anymals: Premise 1 : The world’s dominant religious traditions teach human beings to avoid causing harm to anymals. Premise 2 : Contemporary industries that exploit anymals—including food, clothing, pharmaceutical, and/or entertainment industries—harm anymals. Premise 3 : Supporting industries that exploit anymals (most obviously by purchasing their products) perpetuates these industries and their harm to anymals. Conclusion : Th e world’s dominant religious traditions indicate that human beings should avoid supporting industries that harm anymals, including food, clothing, pharmaceutical, and/or entertainment industries. It is instructive to consider an additional deductive argument rooted in two well-established premises: Premise 1 : The world’s dominant religious traditions teach people to assist and defend anymals who are suffering. Premise 2 : Anymals suffer when they are exploited in laboratories and the entertainment, food, or clothing industries. Conclusion : The world’s dominant religious traditions teach people to assist and defend anymals when they are exploited in laboratories, entertainment, food, and clothing industries. If these premises are correct—and they are supported by abundant evidence—the world’s dominant religions teach adherents • to avoid purchasing products fr om industries that exploit anymals, and • to assist and defend anymals who are exploited in laboratories and the entertainment, food, and clothing industries. Such industries include, but are not limited to, those that overtly sell or use products that include chicken’s reproductive eggs, cow’s nursing milk, or anymal flesh or hides (fur and leather), as well as industries that engage in or are linked with anymal experimentation of any kind, and entertainment industries such as zoos, circuses, and aquariums.

Hypocrisy, Milton wrote, is “the only evil that walks Invisible, except to God alone.” To ensure that “neither Man nor Angel can discern” the evil is, nonetheless, a demanding vocation. Pascal had discussed it a few years earlier while recording “how the casuists reconcile the contrarieties between their opinions and the decisions of the popes, the councils, and the Scripture.” “One of the methods in which we reconcile these contradictions,” his casuist interlocutor explains, “is by the interpretation of some phrase.” Thus, if the Gospel says, “Give alms of your superfluity,” and the task is “to discharge the wealthiest from the obligation of alms-giving,” “the matter is easily put to rights by giving such an interpretation to the word superfluity that it will seldom or never happen that any one is troubled with such an article.” Learned scholars demonstrate that “what men of the world lay up to improve their circumstances, or those of their relatives, cannot be termed superfluity; and accordingly, such a thing as superfluity is seldom to be found among men of the world, not even excepting kings”—nowadays, we call it tax reform. We may, then, adhere faithfully to the preachings of the Gospel that “the rich are bound to give alms of their superfluity,… [though] it will seldom or never happen to be obligatory in practice.” “There you see the utility of interpretations,” he concludes.

Do the religious texts and exemplars support anymal welfare or anymal liberation? What do religions teach us to be with regard to anymals? A concise formal argument, using deductive logic, rooted in three well-established premises, can help us to answer these questions about rightful relations between human beings and anymals: Premise 1 : The world’s dominant religious traditions teach human beings to avoid causing harm to anymals. Premise 2 : Contemporary industries that exploit anymals—including food, clothing, pharmaceutical, and/or entertainment industries—harm anymals. Premise 3 : Supporting industries that exploit anymals (most obviously by purchasing their products) perpetuates these industries and their harm to anymals. Conclusion : The world’s dominant religious traditions indicate that human beings should avoid supporting industries that harm anymals, including food, clothing, pharmaceutical, and/or entertainment industries. It is instructive to consider an additional deductive argument rooted in two well-established premises: Premise 1 : The world’s dominant religious traditions teach people to assist and defend anymals who are suffering. Premise 2 : Anymals suffer when they are exploited in laboratories and the entertainment, food, or clothing industries. Conclusion : The world’s dominant religious traditions teach people to assist and defend anymals when they are exploited in laboratories, entertainment, food, and clothing industries. If these premises are correct—and they are supported by abundant evidence—the world’s dominant religions teach adherents • to avoid purchasing products from industries that exploit anymals, and • to assist and defend anymals who are exploited in laboratories and the entertainment, food, and clothing industries.

If you want an effective incendiary, something that is sticky is much more effective than something that is not sticky, because it actually adheres to whatever it is transferring its radiation energy into. And that’s why napalm is so effective. If the jelled material is too soft or too weak, then it won’t actually deliver a very large amount of radiation to whatever it’s sticking to. You can think of a Molotov cocktail that’s filled up with gasoline, exploding and delivering gasoline. It can burn somebody or something quite terribly, but the fire will go out relatively quickly. Whereas by contrast, if napalm is thrown on something, it will stick to it.

The body’s initial response to a noxious local insult is to produce a local inflammatory response with sequestration and activation of white blood cells and the release of a variety of mediators to deal with the primary ‘insult’ and prevent further damage either locally or in distant organs. Normally, a delicate balance is achieved between pro- and anti-inflammatory mediators. However, if the inflammatory response is excessive, local control is lost and a large array of mediators, including prostaglandins, leukotrienes, free oxygen radicals and particularly pro-inflammatory cytokines (p. 72), are released into the circulation. The inflammatory and coagulation cascades are intimately related. The process of blood clotting not only involves platelet activation and fibrin deposition but also causes activation of leucocytes and endothelial cells. Conversely, leucocyte activation induces tissue factor expression and initiates coagulation. Control of the coagulation cascade is achieved through the natural anticoagulants, antithrombin (AT III), activated protein C (APC) and tissue factor pathway inhibitor (TFPI), which not only regulate the initiation and amplification of the coagulation cascade but also inhibit the pro-inflammatory cytokines. Deficiency of AT III and APC (features of disseminated intravascular coagulation (DIC)) facilitates thrombin generation and promotes further endothelial cell dysfunction. Systemic inflammation During a severe inflammatory response, systemic release of cytokines and other mediators triggers widespread interaction between the coagulation pathways, platelets, endothelial cells and white blood cells, particularly the polymorphonuclear cells (PMNs). These ‘activated’ PMNs express adhesion factors (selectins), causing them initially to adhere to and roll along the endothelium, then to adhere firmly and migrate through the damaged and disrupted endothelium into the extravascular, interstitial space together with fluid and proteins, resulting in tissue oedema and inflammation. A vicious circle of endothelial injury, intravascular coagulation, microvascular occlusion, tissue damage and further release of inflammatory mediators ensues. All organs may become involved. This manifests in the lungs as the acute respiratory distress syndrome (ARDS) and in the kidneys as acute tubular necrosis (ATN), while widespread disruption of the coagulation system results in the clinical picture of DIC. The endothelium itself produces mediators that control blood vessel tone locally: endothelin 1, a potent vasoconstrictor, and prostacyclin and nitric oxide (NO, p. 82), which are systemic vasodilators. NO (which is also generated outside the endothelium) is implicated in both the myocardial depression and the profound vasodilatation of both arterioles and venules that causes the relative hypovolaemia and systemic hypotension found in septic/systemic inflammatory response syndrome (SIRS) shock. A major component of the tissue damage in septic/SIRS shock is the inability to take up and use oxygen at mitochondrial level, even if global oxygen delivery is supranormal. This effective bypassing of the tissues results in a reduced arteriovenous oxygen difference, a low oxygen extraction ratio, a raised plasma lactate and a paradoxically high mixed venous oxygen saturation (SvO2). Role of splanchnic ischaemia In shock, splanchnic hypoperfusion plays a major role in initiating and amplifying the inflammatory response, ultimately resulting in multiple organ failure (MOF). The processes involved include: • increased gut mucosal permeability • translocation of organisms from the gastrointestinal tract lumen into portal venous and lymphatic circulation • Kupffer cell activation with production and release of inflammatory mediators.

The question of how to get to Gatwick is what you might call a ‘wide context’ problem. It allows for vagueness and multiple right answers, and it doesn’t demand absolute adherence to any precise rules. There is no formula for the solution, it allows scope for all kinds of possible ‘rightish’ answers and all kinds of information can be taken into account when coming up with an answer. These are the problems we seem instinctively better equipped to solve, but which computers find hard. If I were to delve into my unconscious and uncover some of the variables at play in my brain when I next have to get to the airport, they might include ‘Is it raining?’, ‘How much luggage do I have?’, ‘How long am I going to be away for?’, ‘What is the average time via the M25 versus taking the A25?’, ‘What is the variance of journey time on the M25 versus the A25?’fn2 and ‘Does my flight leave from the North or South Terminal?’ If you think of getting to Gatwick as a narrow problem in the way your GPS does – a simple question of getting to the airport as quickly as possible – some of these factors may seem irrelevant, but they are all important in real life. The weather affects the traffic. If I am going away for two weeks rather than one night, it affects the cost of parking, and therefore the relative cost of going by train, car or taxi – and the amount of luggage I have. The variance of travel time on the M25 matters to whether it’s worth risking. And heavy luggage makes the train less appealing, especially if you are flying from the North Terminal, which is much further away from the rail station. It’s interesting that we find solving complex problems like this so easy – it suggests that our brains have evolved to answer ‘wide context’ problems because most problems we faced as we developed were of this type. Blurry ‘pretty good’ decision-making has simply proven more useful than precise logic.