Advocate Dream Quotes

Don't Just Don't just learn, experience. Don't just read, absorb. Don't just change, transform. Don't just relate, advocate. Don't just promise, prove. Don't just criticize, encourage. Don't just think, ponder. Don't just take, give. Don't just see, feel. Don’t just dream, do. Don't just hear, listen. Don't just talk, act. Don't just tell, show. Don't just exist, live.

So long as I confine my activities to social service and the blind, they compliment me extravagantly, calling me ‘arch priestess of the sightless,’ ‘wonder woman,’ and a ‘modern miracle.’ But when it comes to a discussion of poverty, and I maintain that it is the result of wrong economics—that the industrial system under which we live is at the root of much of the physical deafness and blindness in the world—that is a different matter! It is laudable to give aid to the handicapped. Superficial charities make smooth the way of the prosperous; but to advocate that all human beings should have leisure and comfort, the decencies and refinements of life, is a Utopian dream, and one who seriously contemplates its realization indeed must be deaf, dumb, and blind.

To be attached to one's dreams and yet to advocate reality constituted no contradiction in Chagall's eyes.

The moment I entered the bright, buzzing lobby of Men’s House I was overcome by a sense of alienation and hostility … The lobby was the meeting place for various groups still caught up in the illusions that had just been boomeranged out of my head: college boys working to return to school down South; older advocates of racial progress with utopian schemes for building black business empires; preachers ordained by no authority except their own, without church or congregation, without bread or wine, body or blood; the community “leaders” without followers; old men of sixty or more still caught up in post-Civil War dreams of freedom within segregation; the pathetic ones who possessed noting beyond their dreams of being gentlemen, who held small jobs or drew small pensions, and all pretending to be engaged in some vast, though obscure, enterprise, who affected the pseudo-courtly manners of certain southern congressmen and bowed and nodded as they passed like senile old roosters in a barnyard; they younger crowd for whom I now felt a contempt such as only a disillusioned dreamer feels for those still unaware that they dream—the business students from southern colleges, for whom business was a vague, abstract game with rules as obsolete as Noah’s Ark but who yet were drunk on finance.

The first school shooting that attracted the attention of a horrified nation occurred on March 24, 1998, in Jonesboro, Arkansas. Two boys opened fire on a schoolyard full of girls, killing four and one female teacher. In the wake of what came to be called the Jonesboro massacre, violence experts in media and academia sought to explain what others called “inexplicable.” For example, in a front-page Boston Globe story three days after the tragedy, David Kennedy from Harvard University was quoted as saying that these were “peculiar, horrible acts that can’t easily be explained.” Perhaps not. But there is a framework of explanation that goes much further than most of those routinely offered. It does not involve some incomprehensible, mysterious force. It is so straightforward that some might (incorrectly) dismiss it as unworthy of mention. Even after a string of school shootings by (mostly white) boys over the past decade, few Americans seem willing to face the fact that interpersonal violence—whether the victims are female or male—is a deeply gendered phenomenon. Obviously both sexes are victimized. But one sex is the perpetrator in the overwhelming majority of cases. So while the mainstream media provided us with tortured explanations for the Jonesboro tragedy that ranged from supernatural “evil” to the presence of guns in the southern tradition, arguably the most important story was overlooked. The Jonesboro massacre was in fact a gender crime. The shooters were boys, the victims girls. With the exception of a handful of op-ed pieces and a smattering of quotes from feminist academics in mainstream publications, most of the coverage of Jonesboro omitted in-depth discussion of one of the crucial facts of the tragedy. The older of the two boys reportedly acknowledged that the killings were an act of revenge he had dreamed up after having been rejected by a girl. This is the prototypical reason why adult men murder their wives. If a woman is going to be murdered by her male partner, the time she is most vulnerable is after she leaves him. Why wasn’t all of this widely discussed on television and in print in the days and weeks after the horrific shooting? The gender crime aspect of the Jonesboro tragedy was discussed in feminist publications and on the Internet, but was largely absent from mainstream media conversation. If it had been part of the discussion, average Americans might have been forced to acknowledge what people in the battered women’s movement have known for years—that our high rates of domestic and sexual violence are caused not by something in the water (or the gene pool), but by some of the contradictory and dysfunctional ways our culture defines “manhood.” For decades, battered women’s advocates and people who work with men who batter have warned us about the alarming number of boys who continue to use controlling and abusive behaviors in their relations with girls and women. Jonesboro was not so much a radical deviation from the norm—although the shooters were very young—as it was melodramatic evidence of the depth of the problem. It was not something about being kids in today’s society that caused a couple of young teenagers to put on camouflage outfits, go into the woods with loaded .22 rifles, pull a fire alarm, and then open fire on a crowd of helpless girls (and a few boys) who came running out into the playground. This was an act of premeditated mass murder. Kids didn’t do it. Boys did.

7. Some Theories that Arose at the Time 1. The world is merely a dream dreamt by god who is waking after a long sleep. When he is properly awake the world will disappear completely. When the world disappears we will disappear with it and be happy. 2. The world has become sensitive to light. In the same way that prolonged use of, say, penicillin can suddenly result in a dangerous allergy, prolonged exposure of the world to the sun has made it sensitive to light. The advocates of this theory could be seen bustling through the city crowds in their long, hooded black robes. 3. The fact that the world is disappearing has been caused by the sloppy work of the Cartographers and the census takers. Those who filled out their census forms incorrectly would lose those items they had neglected to describe. People overlooked in the census by impatient officials would also disappear. A strong pressure group demanded that a new census be taken quickly before matters got worse. - From the story "Do You Love Me?

Most of us begin, aided by almost every aspect of our culture, hoping for a perfect marriage. What this means is that we accept sexual attractiveness as a clue to finding our way in the labyrinth of marriage. It almost never is. Oddly enough, the media, which promise marriage as the happy ending, almost simultaneously show it, after several years, to be more ending than happy. But the dream lives on that this time will be different. "Perhaps the reason the truth is so little told is that it sounds quotidian, bourgeois, even like advocating proportion, that most unappealing of all virtues. But E. M. Forester understood this: when someone suggested that truth is halfway between extremes, his answer (in Howards End) was, "No; truth, being alive, was not halfway between anything. It was only to be found by continuous excursions into either realm, and though proportion is the final secret, to espouse it at the outset is to ensure sterility." Proportion is the final secret, and that is why all good marriages are what Stanley Cavell calls 'remarriages,' and not lust masquerading as passion.

When we worry, our heart doesn’t leave space for God. When we pray and trust God, we leave space for miracles.” “The way to God is through Jesus, in Him we have an advocate for our dreams and prayers.” “In Jesus’s words to love our neighbor, it contains an obligation to go beyond being kind. Giving and sharing is part of this obligation.

The problem is when progress becomes its own ideology—that is, when advocacy for incrementalism is seen as the astute and preferred mode of political transformation. It is never easy to win, but progress is also never sufficient. Incremental change keeps the grinding forces of oppression—death—in place. Actively advocating for this position is a moral failure.

The earliest storytellers were magi, seers, bards, griots, shamans. They were, it would seem, as old as time, and as terrifying to gaze upon as the mysteries with which they wrestled. They wrestled with mysteries and transformed them into myths which coded the world and helped the community to live through one more darkness, with eyes wide open and hearts set alight. "I can see them now, the old masters. I can see them standing on the other side of the flames, speaking in the voices of lions, or thunder, or monsters, or heroes, heroines, or the earth, or fire itself -- for they had to contain all voices within them, had to be all things and nothing. They had to have the ability to become lightning, to become a future homeland, to be the dreaded guide to the fabled land where the community will settle and fructify. They had to be able to fight in advance all the demons they would encounter, and summon up all the courage needed on the way, to prophesy about all the requisite qualities that would ensure their arrival at the dreamt-of land. "The old masters had to be able to tell stories that would make sleep possible on those inhuman nights, stories that would counter terror with enchantment, or with a greater terror. I can see them, beyond the flames, telling of a hero's battle with a fabulous beast -- the beast that is in the hero." "The storyteller's art changed through the ages. From battling dread in word and incantations before their people did in reality, they became the repositories of the people's wisdom and follies. Often, conscripted by kings, they became the memory of a people's origins, and carried with them the long line of ancestries and lineages. Most important of all, they were the living libraries, the keepers of legends and lore. They knew the causes and mutations of things, the herbs, trees, plants, cures for diseases, causes for wars, causes of victory, the ways in which victory often precipitates defeat, or defeat victory, the lineages of gods, the rites humans have to perform to the gods. They knew of follies and restitutions, were advocates of new and old ways of being, were custodians of culture, recorders of change." "These old storytellers were the true magicians. They were humanity's truest friends and most reliable guides. Their role was both simple and demanding. They had to go down deep into the seeds of time, into the dreams of their people, into the unconscious, into the uncharted fears, and bring shapes and moods back up into the light. They had to battle with monsters before they told us about them. They had to see clearly." "They risked their sanity and their consciousness in the service of dreaming better futures. They risked madness, or being unmoored in the wild realms of the interspaces, or being devoured by the unexpected demons of the communal imagination." "And I think that now, in our age, in the mid-ocean of our days, with certainties collapsing around us, and with no beliefs by which to steer our way through the dark descending nights ahead -- I think that now we need those fictional old bards and fearless storytellers, those seers. We need their magic, their courage, their love, and their fire more than ever before. It is precisely in a fractured, broken age that we need mystery and a reawoken sense of wonder. We need them to be whole again.

One may well ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.

Trust. An easy word to say. One syllable. Comes readily off the tongue. Also a thing easy to believe in, to advocate for, to hold in lofty regard. But putting it into practice? Good luck with that one. You share your life, your body, your dreams with another human being. You tie your fortune together with sacred vows. But the truth is that you always keep some deep part of yourself separate from all that. You hold a place inside that’s only for you and that you never let anyone else into.

The lengths we went to as a society to crush someone of such modest ambitions-Garner's big dream was to someday sit down at work-were awesome to contemplate. What happened to Garner spoke to the increasing desperation of white America to avoid having to even see, much less speak to or live alongside, people like him. Half a century after the civil rights movement, white Americans do not want to know this man. They don't want him walking in their neighborhoods. they want him moved off the corner. Even white liberals seem to, deep down inside, if the policies they advocate and the individual choices they make are any indication. The police are blamed for these deaths, and often rightly so, but the highly confrontational, physically threatening strategies cops such as Daniel Pantaleo employ draw their power from the tacit approval of upscale white voters. Whether they admit it or not, many voters would rather that Eric Garner be dead and removed from view somewhere than living and eating Cheetos on the stoop next door.

I can claim a few successes as a minor prophet. I placed the first lunar impact in 1959, and Luna II hit the Mare Imbrium at 21:01 GMT on September 13, 1959. I was watching hopefully through my Questar telescope in Columbo as the Moon sank into the Indian Ocean, but saw nothing. Prelude to Space was written just two years after my 1945 paper on synchronous communications satellites and was, therefore, the first work of fiction in which the idea of “comsats” was advocated. I have reason to believe that it had some influence on the men who turned this dream into reality.

Alcohol doesn't console," she wrote. "All it replaces is the lack of God." It does not necessarily follow, however, that if and when a substance vacates the spot (renunciation), God rushes in to fill it. For some, the emptiness itself is God; for others, the space must stay empty. "Lots of space, nothing holy": one Zen master's definition of enlightenment. For Emerson, dreams and drunkenness were but the "semblance and counterfeit" of an "oracular genius." Therein lies their danger: they mimic-- often quite well-- the "flames and generosities of the heart." I suppose he is advocating, in his "sermon", which steadily displace the God of theology with one of Nature, what we might now term "a natural high.

Restorative justice advocates dream of a day when justice is fully restorative, but whether this is realistic is debatable, at least in the immediate future. More attainable, perhaps, is a time when restorative justice is the norm, while some form of the legal or criminal justice system provides the backup or alternative. Possible, perhaps, is a time when all our approaches to justice will be restoratively oriented. Society must have a system to sort out the “truth” as best it can when people deny responsibility. Some cases are simply too difficult or horrendous to be worked out by those with a direct stake in the offense. We must have a process that gives attention to those societal needs and obligations that go beyond the ones held by the immediate stakeholders. We also must not lose those qualities which the legal system at its best represents: the rule of law, due process, a deep regard for human rights, the orderly development of law.

Most important of all, ARPA staffers recognized the agency’s biggest mistake yet: It had not been tapping the universities where much of the best scientific work was being done. The scientific community, predictably, rallied to the call for a reinvention of ARPA as a “high-risk, high-gain” research sponsor—the kind of R&D shop they had dreamed of all along. Their dream was realized; ARPA was given its new mission. As ARPA’s features took shape, one readily apparent characteristic of the agency was that its relatively small size allowed the personality of its director to permeate the organization. In time, the “ARPA style”—freewheeling, open to high risk, agile—would be vaunted. Other Washington bureaucrats came to envy ARPA’s modus operandi. Eventually the agency attracted an elite corps of hard-charging R&D advocates from the finest universities and research laboratories, who set about building a community of the best technical and scientific minds in American research. The

Taking the Bible seriously should mean taking politics seriously. The major voices in the Bible from beginning to end are passionate advocates of a different kind of world here on earth and here and now. Many American Christians are wary of doing this, for more than one reason. Some are so appalled by the politics of the Christian Right that they have rejected the notion that Christianity has anything to do with politics. Moreover, the word “politics” has negative associations in our time. Many think of narrowly partisan politics, as if politics is merely about party affiliation. Many also dismiss politics as petty bickering, as ego-driven struggles for power, even as basically corrupt. But there is a broader meaning of the word that is essential. This broader meaning is expressed by the linguistic root of the English word. It comes from the Greek word polis, which means “city.” Politics is about the shape and shaping of “the city” and by extension of large-scale human communities: kingdoms, nations, empires, the world. In this sense, politics matters greatly: it is about the structures of a society. Who rules? In whose benefit? What is the economic system like?—fair, or skewed toward the wealthy and powerful? What are the laws and conventions of the society like? Hierarchical? Patriarchal? Racist? Xenophobic? Homophobic? For Christians, especially in a democratic society in which they are a majority, these questions matter. To abandon politics means leaving the structuring of society to those who are most concerned to serve their own interests. It means letting the Pharaohs and monarchs and Caesars and domination systems, ancient and modern, put the world together as they will. In a democracy, politics in the broad sense does include how we vote. But it also includes more: what we support in our conversations, our contributions, monetary and otherwise, our actions. Not every Christian is called to be an activist. But all are called to take seriously God’s dream for a more just and nonviolent world.

I will never forget the sensation that plagued my body as my husband’s business partner told me of Jeff’s fate that day. As his words reached my ears, I found myself in a fog of utter disbelief and paralyzing fear. It was almost as if I was part of a movie. As his business partner was telling me what happened, life began to move in slow motion and I was trying to convince myself that what I was hearing wasn’t true. “Jeff has been in a horrible car accident and has been airlifted to Advocate Christ Hospital,” he said. I couldn’t believe what I was hearing. Not my Jeff. There’s no way. The tears came without warning. It was as if a dam broke on a lake I didn’t know existed. This wasn’t really happening. We were a young couple with two small children living the American dream. We had everything going for us. This couldn’t really be happening to me. To us. To him. I had to force myself to focus on his words, “Wait, where was he taken again?” I asked. He repeated the name, but it didn’t sound any more familiar. “Where is that?” I asked. “In Chicago,” he said. Why Chicago? I wondered. I thanked him and somehow managed to end the conversation without completely losing it. God kept me focused and at peace. I still don’t remember how I got everything done that day.

The usual procedure adopted by the critic is to imagine how wonderful everything would be if only he had his own way. In his dreams he eliminates every will opposed to his own by raising himself, or someone whose will coincides exactly with his, to the position of absolute master of the world. Everyone who preaches the right of the stronger considers himself as the stronger. He who espouses the institution of slavery never stops to reflect that he himself could be a slave. He who demands restrictions on the liberty of conscience demands it in regard to others, and not for himself. He who advocates an oligarchic form of government always includes himself in the oligarchy, and he who goes into ecstasies at the thought of enlightened despotism or dictatorship is immodest enough to allot to himself, in his daydreams, the role of the enlightened despot or dictator, or, at least, to expect that he himself will become the despot over the despot or the dictator over the dictator. Just as no one desires to see himself in the position of the weaker, of the oppressed, of the overpowered, of the negatively privileged, of the subject without rights; so, under socialism, no one desires himself otherwise than in the role of the general director or the mentor of the general director. In the dream and wish fantasies of socialism there is no other life that would be worth living.

It is possible that we are already living through the twilight of democracy; that our civilization may already be heading for anarchy or tyranny, as the ancient philosophers and America's founders once feared; that a new generation of clercs, the advocates of illiberal or authoritarian ideas, will come to power in the twenty-first century, just as they did in the twentieth; that their visions of the world, born of resentment, anger, or deep, messianic dreams, could triumph. Maybe new information technology will continue to undermine consensus, divide people further, and increase polarization until only violence can determine who rules. Maybe fear of disease will create fear of freedom. Or maybe the coronavirus will inspire a new sense of global solidarity. Maybe we will renew and modernize our institutions. Maybe international cooperation will expand after the entire world has had the same set of experiences at the same time: lockdown, quarantine, fear of infection, fear of death. Maybe scientists around the world will find new ways to collaborate, above and beyond politics. Maybe the reality of illness and death will teach people to be suspicious of hucksters, liars, and purveyors of disinformation. Maddeningly, we have to accept that both futures are possible. No political victory is ever permanent, no definition of "the nation" is guaranteed to last, and no elite of any kind, whether so-called "populist" or so-called "liberal" or so called "aristocratic," rules forever.

The persistence of superannuated institutions in striving to perpetuate themselves is like the obstinacy of a rancid odour clinging to the hair; the pretension of spoiled fish that insists on being eaten, the tenacious folly of a child's garment trying to clothe a man, or the tenderness of a corpse returning to embrace the living. "Ingrates!" exclaims the garment. "I shielded you in weakness. Why do you reject me now?" "I come from the depths of the sea," says the fish; "I was once a rose," cries the odour; "I loved you," murmurs the corpse; "I civilized you," says the convent. To this there is but one reply; "In the past." To dream of the indefinite prolongation of things dead and the government of mankind by embalming; to restore dilapidated dogmas, regild the shrines, replaster the cloisters, reconsecrate the reliquaries, revamp old superstitions, replenish fading fanaticism, put new handles in worn-out sprinkling brushes, reconstitute monasticism; to believe in the salvation of society by the multiplication of parasites; to foist the past upon the present, all this seems strange. There are, however, advocates for such theories as these. These theorists, men of mind too, in other things, have a very simple process; they apply to the past a coating of what they term divine right, respect for our forefathers, time-honored authority, sacred tradition, legitimacy; and they go about, shouting, "Here! take this, good people!" This logic was familiar to the ancients; their soothsayers practised it. Rubbing over a black heifer with chalk, they would exclaim, "She is white" Bos cretatus. As for ourselves, we distribute our respect, here and there, and spare the past entirely, provided it will but consent to be dead. But, if it insists upon being alive, we attack it and endeavor to kill it. Superstitions, bigotries, hypocrisies, prejudices, these phantoms, phantoms though they are, are tenacious of life; they have teeth and nails in their shadowy substance, and we must grapple with them, body to body, and make war upon them and that, too, without cessation; for it is one of the fatalities of humanity to be condemned to eternal struggle with phantoms. A shadow is hard to seize by the throat and dash upon the ground.

The difference between Plato’s theory on the one hand, and that of the Old Oligarch and the Thirty on the other, is due to the influence of the Great Generation. Individualism, equalitarianism, faith in reason and love of freedom were new, powerful, and, from the point of view of the enemies of the open society, dangerous sentiments that had to be fought. Plato had himself felt their influence, and, within himself, he had fought them. His answer to the Great Generation was a truly great effort. It was an effort to close the door which had been opened, and to arrest society by casting upon it the spell of an alluring philosophy, unequalled in depth and richness. In the political field he added but little to the old oligarchic programme against which Pericles had once argued64. But he discovered, perhaps unconsciously, the great secret of the revolt against freedom, formulated in our own day by Pareto65; ‘To take advantage of sentiments, not wasting one’s energies in futile efforts to destroy them.’ Instead of showing his hostility to reason, he charmed all intellectuals with his brilliance, flattering and thrilling them by his demand that the learned should rule. Although arguing against justice he convinced all righteous men that he was its advocate. Not even to himself did he fully admit that he was combating the freedom of thought for which Socrates had died; and by making Socrates his champion he persuaded all others that he was fighting for it. Plato thus became, unconsciously, the pioneer of the many propagandists who, often in good faith, developed the technique of appealing to moral, humanitarian sentiments, for anti-humanitarian, immoral purposes. And he achieved the somewhat surprising effect of convincing even great humanitarians of the immorality and selfishness of their creed66. I do not doubt that he succeeded in persuading himself. He transfigured his hatred of individual initiative, and his wish to arrest all change, into a love of justice and temperance, of a heavenly state in which everybody is satisfied and happy and in which the crudity of money-grabbing67 is replaced by laws of generosity and friendship. This dream of unity and beauty and perfection, this æstheticism and holism and collectivism, is the product as well as the symptom of the lost group spirit of tribalism68.

In a Harvard Business Review article titled “Do Women Lack Ambition?” Anna Fels, a psychiatrist at Cornell University, observes that when the dozens of successful women she interviewed told their own stories, “they refused to claim a central, purposeful place.” Were Dr. Fels to interview you, how would you tell your story? Are you using language that suggests you’re the supporting actress in your own life? For instance, when someone offers words of appreciation about a dinner you’ve prepared, a class you’ve taught, or an event you organized and brilliantly executed, do you gracefully reply “Thank you” or do you say, “It was nothing”? As Fels tried to understand why women refuse to be the heroes of their own stories, she encountered the Bem Sex-Role Inventory, which confirms that society considers a woman to be feminine only within the context of a relationship and when she is giving something to someone. It’s no wonder that a “feminine” woman finds it difficult to get in the game and demand support to pursue her goals. It also explains why she feels selfish when she doesn’t subordinate her needs to others. A successful female CEO recently needed my help. It was mostly business-related but also partly for her. As she started to ask for my assistance, I sensed how difficult it was for her. Advocate on her organization’s behalf? Piece of cake. That’s one of the reasons her business has been successful. But advocate on her own behalf? I’ll confess that even among my closest friends I find it painful to say, “Look what I did,” and so I don’t do it very often. If you want to see just how masterful most women have become at deflecting, the next time you’re with a group of girlfriends, ask them about something they (not their husband or children) have done well in the past year. Chances are good that each woman will quickly and deftly redirect the conversation far, far away from herself. “A key type of discrimination that women face is the expectation that feminine women will forfeit opportunities for recognition,” says Fels. “When women do speak as much as men in a work situation or compete for high-visibility positions, their femininity is assailed.” My point here isn’t to say that relatedness and nurturing and picking up our pom-poms to cheer others on is unimportant. Those qualities are often innate to women. If we set these “feminine” qualities aside or neglect them, we will have lost an irreplaceable piece of ourselves. But to truly grow up, we must learn to throw down our pom-poms, believing we can act and that what we have to offer is a valuable part of who we are. When we recognize this, we give ourselves permission to dream and to encourage the girls and women

You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.

There has to be a more loving dream, a dream that appeals to the hearts of humans. There is I know, a more refined dream, which appeals to the human soul,’ offered Wonder encouragingly. ‘I am not so sure,’ rejoined Double Doubt, responding to the tone of hope in Wonder’s voice. ‘Why choose war over peace? Humankind has trod that path so diligently that they have forgotten that there are other ways of ease.’ ‘True. Tis true! But is it not the dominant actions of the few, who lead the many? Does not the fear of being a voice of reason in the wilderness overwhelm the gentle of heart?’ ‘The gentle of heart are weak! Too weak in energy to perform, to take action, and are drained by the fear of action, a fear which inhibits action. I doubt they will break through the fog of fear.’ ‘The fog of fear you say? Or is it their sense of impotence that overwhelms them from speaking out? Knowing that any attempt to change the consensus reality of their space-time is an enormous task, an overwhelming task, and that just to hold the thought of a breakthrough is about the only choice they have.’ ‘Enormous it may be, in terms of consciousness,’ replied Double Doubt. ‘But consciousness grounded in impeccability, will far outweigh the fog of fear, so why the problem? Humans do not seem to understand that the universal energy supports life-furthering consciousness. Such a waste of human resources! No Doubt. No Doubt.’ ‘I understand what you are propounding Gnome Double Doubt, however, it seems to me that most human beings are still not fully aware of the power of thought, and are still not aware of how energy exists; transforming itself through the power of thought. It is only a matter of space-time before humans come to understand the difficult concept of Universal space-time and energy.’ ‘Your optimism is based on a need for perfection Wonder. Humans also seek perfection, but as yet have not come within a whale’s breath of it, and a whale’s breath is vast! I cannot see why you hold out such great hope for these vulnerable humans. It seems to me that your wonderings about their futures will take you away from the higher pursuits of the experiment. Let us deal with one human at a time. Remember, one action, one thought can change the ways of all,’ encouraged Gnome Double Doubt, now taking on the role of the advocate of hope. ‘It is now urgent that we pull ourselves together and act in a more gnome-like manner and have done with all this wallowing concern for the human race.’ ‘You are always so wise Double Doubt. I know you are on the right path,’ conceded Wonder, knowing that Double Doubt was now out of the foggy mire of confusion and back on the track of practicality. ‘I wish I could let go of seeking something of a higher dreaming for the humans. But alas I know myself,’ sighed Wonder. ‘I am as I am, a wondering wanderlust or a Wonder-last, and the last being to wonder or to lust over a dream of such beauty, that it would vanquish the fear of insecurity in the human realm forever. So near and yet so far! I wonder. I wonder? Is it a possibility, or just a dream, as ephemeral in substance as the gossamer rainbow wings of our dear friends the fairies?' ‘My goodness! You do go on Wonder. It seems to me, but who am I to doubt, that you waste so much energy on a dream without substance, a dream which is based on fear, a dream which is embedded like granite in human thought, a dream that would take earth shattering energy to shift such rigidity of thought. Take my advice Wonder. Begin with the smallest crack in the edifice of human thought, and that lies in the direction of Petunia. Leave the human race to experiencing life as they choose to. Until they validate, that ‘All is connected. All is divine’, then they will not be and cannot be, aware of the realm of All That Is. T.L. Franklin (Excerpt from ‘Wonder and Double Doubt’ - Chapter 9, Page 294)

have become not just advocates, but emissaries. Being an autism parent today requires not only stamina, curiosity, creativity, patience, resilience, and diplomacy—but the courage to think expansively and to dream accordingly.

These policies would come back to haunt Europe in the aftermath of the 2008 collapse. Instead of the vigorous, countercyclical fiscal, monetary, and debt relief policies called for in the wake of a 1929-scale crash, Europe’s institutions promoted austerity reminiscent of the post–World War I era. The debt and deficit limits of Maastricht precluded strong fiscal stimulus, and the government of Angela Merkel resisted emergency waivers. Germany, an export champion, which in effect had an artificially cheap currency in the euro, profited from other nations’ misery. Germany could prosper by running a large export surplus (equal to almost 10 percent of its GDP), but not all nations can have surpluses. The European Central Bank, which reported to nineteen different national masters that used the euro, had neither the tools nor the mandate available to the US Federal Reserve. The ECB did cut interest rates, but it did not engage in the scale of credit creation pursued by the Fed. The Germans successfully resisted any Europeanizing of the sovereign debt of the EU’s weaker nations, pressing them instead to regain the confidence of capital markets by deflating. Sovereign debt financing by the ECB went mainly to repay private and state creditors, not to rekindle growth. Thus did “fortress Europe,” which advocates and detractors circa 1981 both saw as a kind of social democratic alternative to the liberal capitalism of the Anglo-Saxon nations, replicate the worst aspects of a global system captive to the demands of speculative private capital. The Maastricht constitution not only internalized those norms, but enforced them. The dream of managed capitalism on one continent became a laissez-faire nightmare—not laissez-faire in the sense of no rules, but rather rules structured to serve corporations and banks at the expense of workers and citizens. The fortress became a brig. There was plenty to criticize in the US response to the 2008 collapse—too small a stimulus, too much focus on deficit reduction, too little attention to labor policy, too feeble a financial restructuring—but by 2016, US unemployment had come back down to less than 5 percent. In Europe, it remained stuck at more than 10 percent, with all of the social dynamite produced by persistent joblessness.

Yet when we set realism and idealism in opposition to one another—when we live as though having ideals and dreams were unrealistic and detached—we are allowing a false dichotomy to hold us back. Being an idealist is being a realist in the deepest sense—it is being true to our real nature. We are so constituted that we actually need our lives to have meaning. Without a higher purpose, a calling, an ideal, we cannot attain our full potential for happiness. While I am not advocating dreaming over doing (both are important), there is a significant truth that many realists—rat racers mostly—ignore: to be idealistic is to be realistic. Being

life, Meeker continued on to New York, where he scuffled with police who wouldn’t allow him to run his oxen down Fifth Avenue. In Washington, D.C., he ran his rig onto the White House lawn and enlisted President Theodore Roosevelt to help him preserve the trail. Meeker was a big, visionary thinker. Not content with merely preserving the trail, he advocated the creation of a national commercial and military road across the West, linking growing cities like Denver and Salt Lake with the East, and spur roads that would connect with the vast national parks that had been created during the Progressive Era. Swimming and fishing facilities, hotels, and even towers with navigational beacons for passing airmail planes were all part of Meeker’s plan. None of this was built during his lifetime, and Meeker would receive no credit for his elaborate transportation dreams. But the national parks system built during the New Deal, and the interstate highways paved in the 1950s, eventually created a network of concrete and open spaces remarkably similar to Meeker’s original scheme. Meeker

You may find that when you first begin to recognize and acknowledge your dreams, the problems between you seem to worsen rather than improve. Be patient. Acknowledging and advocating for your dreams is not easy. The very nature of gridlock means that your dreams appear to be in opposition, so you've become deeply entrenched in your positions and fear accepting each other's influence and yielding.

Don't Just Don't just learn, experience. Don't just read, absorb. Don't just change, transform. Don't just relate, advocate. Don't just promise, prove. Don't just criticize, encourage. Don't just think, ponder. Don't just take, give. Don't just see, feel. Don’t just dream, do. Don't just hear, listen. Don't just talk, act. Don't just tell, show. Don't just exist, live.

Monica Zent is an experienced entrepreneur, investor, businesswoman, and trusted legal advisor to leading global bMonica Zent is an experienced entrepreneur, investor, businesswoman, and trusted legal advisor to leading global brands, over a period that spans decades. Her most recent venture is the founder and CEO of Foxwordy Inc. She is also the founder of ZentLaw, one of the nation's top alternative law firms. Zent is an investor in real estate & startups and dedicates her time and talent to various charitable causes. She is a diversity and inclusion advocate, inspiring all people to pursue their dreams. rands, over a period that spans decades. Her most recent venture is the founder and CEO of Foxwordy Inc. She is also the founder of ZentLaw, one of the nation’s top alternative law firms. Zent is an investor in real estate & startups and dedicates her time and talent to various charitable causes. She is a diversity and inclusion advocate, inspiring all people to pursue their dreams.

If computers of the kind I have advocated become the computers of the future,” he said, “then computation may someday be organized as a public utility, just as the telephone system is a public utility. We can envisage computer service companies whose subscribers are connected to them by telephone lines. Each subscriber needs to pay only for the capacity that he actually uses, but he has access to all programming languages characteristic of a very large system.

The area-bombing advocates had this cleverly deceptive word they used to describe the effect of their bombing: dehousing. As if you could destroy a house without disturbing its occupants. But if my house is gone, doesn’t that make me more dependent on my government, not more inclined to turn on my government?

Visualization As you hone and create your identity and new narrative, being able to picture yourself moving through this new life actually helps it become your reality. As you use imagery as a tool, be aware that there is a huge difference between fantasizing and visualizing. It’s like the saying “If you write it down, it’s a plan; if you don’t, it’s a wish.” Fantasizing is the activity of imagining scenarios that satisfy your desire for gratification and vengeance. Fantasizing is wishing, which is not a bad place to start. Fantasy often uses a third-person POV, like watching yourself in the best movie ever, starring you. It might be fun to fantasize, but as a psychological tool that enables you to get what you want in life, it’s more or less useless. Fantasy is usually about outcome. You imagine yourself being respected or thin, in a sexual or romantic relationship, or on the beach, but you are no closer to realizing those dreams than you were before you fantasized about them. Visualizing is like writing it down to make a plan; more specifically, it is making a model in your mind of the process leading to the desired result. Visualizing is a scientific methodology for rehearsing different reality-based scenarios in your head before an important event or interaction. If you learn to visualize effectively, you can condition yourself to succeed, even in stressful, anxious situations. To visualize for success: First, use the third-person POV to see yourself showing up as required in your life, on task, and with the performance you desire. Next, use the first-person POV, where you enter into the scene and you see and feel the experience. Go over the specifics of a job interview and see yourself being assertive. Feel your steady heart rate. Smell the confidence. Train your brain to associate walking into that interview with assurance and calm. Visualize every sensation and step. The coldness of the doorknob, the plush carpet under your shoes, the overhead lighting, the sound of the copy machine down the hall. Immerse yourself in detail. Script the scene with positive, powerful phrases, like I can and I am. I can get the job done. I am the person you’re looking for. Repeat the scenario. During the week before the specific event or interaction is to take place, practice daily. Later on, when it’s all over, examine how close your visualization was to reality. Even if the two look completely different, you’ll be glad you did all you could to be prepared and to succeed. This is a tried-and-true method of practicing for success. Athletic coaches on the sports field and personal life coaches advocate and outright require this kind of thorough mental preparation. There is no substitute except to rely on luck, which is not really a plan. Prepare, prepare, prepare, and remember what Louis Pasteur said: “Chance seems to favor the prepared mind.

That’s why I advocate for school choice. I want to see each child offered so many educational choices they can choose one almost custom-made for them—one suited to their special genius and their dreams and goals in life. The goal should be to give every child, of any skin color, the equal opportunity to develop in the way that suits them best.

IN CLOSING, LET’S TAKE a brief look back at where we began: with 10 children who developed type 1 diabetes in 24 months within two miles of one another in the upscale suburbs of Boston. Rather than bemoan their fate, parents there organized and asked for an investigation to be conducted by the state, which is ongoing. Among those who have participated in organizing meetings are Ray Allen, the Celtics star, and his wife, Shannon, whose son, Walker, was the seventh child diagnosed there. “Shannon and Ray have turned out to be the most incredible advocates,” Ann Marie Kreft recently told me. “We have fabulous people on board who are spending inordinate amounts of their time on advocacy.” I asked her what they are advocating for. “I think we all agree that mandatory case reporting would be the ideal,” she said. “That would be the dream come true. I think we may be building up to that.” Rather than have to design a special survey every time an apparent cluster of type 1 cases emerges, mandatory case reporting, on a national level, would permit the CDC to automatically track cases as they emerge, to see not only the big national picture, but also local variations that could prove crucial in unraveling the riddle of why type 1 diabetes continues to rise, each and every year, by 3 percent. Presently, however, no national organization is advocating for mandated case reporting of type 1. Where is the line of protesters holding placards, marching outside the Atlanta offices of the CDC? Perhaps we need to look farther back, to the period before the diabetes pandemic began. In 1866, you might recall, the death rate from diabetes in New York City was 1.3 per 100,000 residents. If that rate held today for the 306 million residents of the United States, there would be 4,284 deaths due to diabetes each year. Instead, in 2006, there were 72,507 death certificates on which diabetes was listed as the underlying cause. The official national death rate from diabetes now stands at 23.3 per 100,000, according to the CDC — nearly 19 times higher than it was following the Civil War. And that doesn’t count the additional 200,000 or so deaths each year for which diabetes is listed as a “contributing” cause.

Against the mutability of dream, the natural laws advocated by our bewigged Enlightenment forebears are powerless. Newton, for instance, insists on gravity and other prohibitions of the physical world, from which (while we are awake) we are never free. But we can fly in dreams.

Blessings and gratitude to all those who are passionately serving humanitarian causes, advocating for justice, and being activists for love’s dream. You are the real and abiding heroes of our world.

But for Christians, Jesus is the norm of the Bible. And he repudiated violence, even in his historical context of violence and injustice. Given that he is the norm of the Bible, he is the standard by which its divergent views of violence, war, nonviolence, and peace must be judged. His status as the norm, and the fact that his followers for three centuries understood him to be an advocate of nonviolence, create a prima facie case for Christians to be passionate about God’s dream of a world of justice and peace. Borg, Marcus J.. Convictions: How I Learned What Matters Most (p. 202). HarperCollins. Kindle Edition.

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I asked Google and it confirmed my suspicions: “The person who risks nothing, does nothing, has nothing, is nothing, and becomes nothing. [She] may avoid suffering and sorrow, but [she] simply cannot learn and feel and change and grow and love and live.” (Leo Buscaglia) So, while I am perplexed by the guilt, ever-present as it is, the Captain in me insists I sail in spite of it. This week’s expedition was to enroll in the advanced private equity class offered next term. As a classmate graciously pointed out, it’s laughable how little business I have being there. However, what I know from being an experienced jumper is that after terror comes exhilaration, and if I’m lucky, ecstasy—the ultimate reward. To be clear, I am not promoting that people change jobs every year for the rest of their lives (heaven forbid). I am merely shamelessly advocating headlong, plummeting, frontier-busting, head-shaking, free-falling adventure, however that looks, because it’s worth it. I don’t know about you, but I intend to keep up my dirty little habit of cliff-jumping for a very long time, even at the risk of a confusing epitaph on my tombstone.

Through dreaming, we can find our voice and know who we are. When we have a clear sense of identity, we can make things happen and act on the world; we can then speak the words that make our dreams become a reality. USING YOUR WORDS . . . The human voice is the most beautiful instrument of all, but it is the most difficult to play. —Richard Strauss, nineteenth-century composer • What if you had words to describe your dreams and to advocate for your dreams and the people you love? Would being able to articulate your thoughts—verbally or in writing—help your dreams come true? • If you speak a foreign language, are you bolder in that second tongue? Do you say what you mean in a way that you don’t in your native tongue? As you are learning to advocate for your dreams, how can you draw on that “second tongue” confidence? • Does participating in social networking and regularly sharing your point of view—such as by blogging or tweeting—help you find your words and feel your way toward your dream? • We may know what our children want, but we ask them to use their words. Why is this important for them? Why is it important for us? • What can you do today to find your own voice, to trust that voice, to acquire the tools needed to achieve your dream? Can you try saying out loud, kindly, civilly what you really want, or really think, to your children, husband, friends, coworkers? • How is learning to say your name—to value it, to know that it means something—key to your dreaming? • If you’re feeling you want to get more done, what would happen if you focused on your identity for even a few moments a day?

I left the practice of law when it became clear that my autistic son needed an advocate. The collective chaos of managing three children, a fourth pregnancy, two nannies, a housekeeper, and a demanding career finally overwhelmed me. My husband and I considered hiring someone to manage our autistic son’s education and therapies, but I simply couldn’t delegate his care. I needed firsthand knowledge of his diagnosis and how to treat it. Leaving professional life was hard. I walked away from friends, a schedule, a salary, and social stature. I plunged into full-time parenting, something at which I was not proficient—something that still perplexes me! However, remaining in the workforce would have been harder. I made a free choice, fully apprised of the risk I took, and I have never looked back. Philosopher Ayn Rand believed there is no such thing as sacrifice. Rather, there are only rational decisions that bring us closer to our ultimate goals. In other words, the choices we make are irrefutable evidence of what we value. Even generous acts reflect a set of values. Living in accordance with those values gratifies us, hence our gain outweighs our loss. In a world of scarcity and competing demands, Rand’s view has a certain hard-nosed rationality. We give up something we want for something we want more. We each have a single life, made up of finite seconds that tick inexorably away. How we choose to spend each day both expresses our values and carries us closer to our ultimate goals, even if we have never articulated precisely what those values and goals are. I was fortunate that my decision to come home had a positive, even miraculous, outcome for my son. Others make similar decisions without such obvious payback. I still have professional aspirations, and I’m pursuing them wholeheartedly, but I will not return to the practice of law. My time at home focused my values and helped me understand what I want to do with my remaining days, months, and years.

If we purchased the land, the zoo would be enlarged from four acres to six. At the time, it seemed like an enormous step to take. We argued back and forth. We talked, dreamed, and planned. Steve always seemed to worry about the future. “If anything happens to me, promise that you’ll take care of the zoo.” “Of course I will,” I said. “That’s easy to promise, but nothing is going to happen to you. Don’t worry.” “Will you still love me if a croc grabs me and I lose an arm or a leg?” “Yes, of course I would still love you,” I said. But there were many evenings when he would run through improbably scenarios, just checking to see how I really felt. One night he looked particularly concerned, his brow furrowed. “What’s up?” I asked. “Tell me why you married me.” I laughed. “Because you’re hot in the cot.” That broke the tension, and he laughed too. We both relaxed a little bit. But he would sometimes wonder if I’d married him just because I loved him, or if it was because he was a bit of Tarzan and Croc Dundee and Indiana Jones all rolled into one. “I’m in love with Steve Irwin,” I assured him, “and part of the reason I love you is because you are such a staunch advocate for wildlife. Your empathy and compassion for all animals is part of it too. But most of all, I know that destiny brought us together.” Steve continued our serious discussion, and he spoke of his mortality. He was convinced that he would never reach forty. That’s why he was in such a hurry all the time, to get as much done as he could. He didn’t feel sad about it. He only felt the motivation to make a difference before he was gone. “I’m not afraid of death,” he said. “I’m only afraid of dying. I don’t want to get sick and dwindle. I love working hard and playing hard and living hard, and making every moment count.” I learned so much from Steve. He helped me reevaluate my own purpose, my own life. What would happen if I didn’t make it to forty? What legacy would I leave? That evening he was unusually contemplative. “None of our petty problems really matter,” he said. I agreed. “In a hundred years, what difference is it going to make, worrying about this two acres of land? We need to focus on the real change that will make the world a better place for our children and grandchildren.” Steve gave me a strange look. Children? We had never discussed having children much, because we were flat strapped. The thought of filming more documentaries, running the zoo, and raising a family was just too daunting. But that evening we did agree on one thing: We would spend some of my savings and make the leap to enlarge the zoo. We were both so happy with our decision. “We’re lucky that we met before I became the Crocodile Hunter,” he said. I knew what he was talking about. It made things a lot easier, a lot more clear-cut. I had fallen in love with Steve Irwin, not the guy on TV. “I don’t know how they do it,” he said. “Who?” I asked. “People in the limelight,” he said. “How do they tell who’s in it for them and who’s just after their celebrity? It puts a new slant on everything. Not for us, though,” he added. “Too right,” I agreed.

We all know the Lincoln of the Second Inaugural and the Gettysburg Address. We need to know the Lincoln of the Address before the Wisconsin State Agricultural Society and of the Lecture on Discoveries and Inventions, both talks in which he vents his favorite enthusiasms. We need to understand his thirst for economic and industrial development. We need to realize that he was a lawyer for corporations, a vigorous advocate of property rights, and a defender of an “elitist” economics against the unreflective populist bromides of his age. We need to focus on his love for the Founders as guides to the American future. We need to grapple with his ferocious ambition, personal and political.

In a Harvard Business Review article titled “Do Women Lack Ambition?” Anna Fels, a psychiatrist at Cornell University, observes that when the dozens of successful women she interviewed told their own stories, “they refused to claim a central, purposeful place.” Were Dr. Fels to interview you, how would you tell your story? Are you using language that suggests you’re the supporting actress in your own life? For instance, when someone offers words of appreciation about a dinner you’ve prepared, a class you’ve taught, or an event you organized and brilliantly executed, do you gracefully reply “Thank you” or do you say, “It was nothing”? As Fels tried to understand why women refuse to be the heroes of their own stories, she encountered the Bem Sex-Role Inventory, which confirms that society considers a woman to be feminine only within the context of a relationship and when she is giving something to someone. It’s no wonder that a “feminine” woman finds it difficult to get in the game and demand support to pursue her goals. It also explains why she feels selfish when she doesn’t subordinate her needs to others. A successful female CEO recently needed my help. It was mostly business-related but also partly for her. As she started to ask for my assistance, I sensed how difficult it was for her. Advocate on her organization’s behalf? Piece of cake. That’s one of the reasons her business has been successful. But advocate on her own behalf? I’ll confess that even among my closest friends I find it painful to say, “Look what I did,” and so I don’t do it very often. If you want to see just how masterful most women have become at deflecting, the next time you’re with a group of girlfriends, ask them about something they (not their husband or children) have done well in the past year. Chances are good that each woman will quickly and deftly redirect the conversation far, far away from herself. “A key type of discrimination that women face is the expectation that feminine women will forfeit opportunities for recognition,” says Fels. “When women do speak as much as men in a work situation or compete for high-visibility positions, their femininity is assailed.” My point here isn’t to say that relatedness and nurturing and picking up our pom-poms to cheer others on is unimportant. Those qualities are often innate to women. If we set these “feminine” qualities aside or neglect them, we will have lost an irreplaceable piece of ourselves. But to truly grow up, we must learn to throw down our pom-poms, believing we can act and that what we have to offer is a valuable part of who we are. When we recognize this, we give ourselves permission to dream and to encourage the girls and women around us to do the same.

One way I have learned to work against handling conflict sinfully is to advocate in my mind for my critics. What if their problem isn’t with you but with change? Maybe they’re taking out frustrations on you, but it’s not really about you. What if they’re just uncomfortable? Or confused? Or unaccustomed to managing their feelings in productive ways? Or going through a difficult personal problem that is bubbling over?

Human rights were cut off from the dream of globally fair distribution that the global south itself advocated during the 1970s.

Human rights advocates can work to extricate themselves from their neoliberal companionship, even as others mark their limitations, in order to restore the dream of equality to its importance in both theory and practice. If both groups are successful, they can save the ideal of human rights from an unacceptable fate: it has left the globe more humane but enduringly unequal.

college boys working to return to school down South; older advocates of racial progress with Utopian schemes for building black business empires; preachers ordained by no authority except their own, without church or congregation, without bread or wine, body or blood; the community "leaders" without followers; old men of sixty or more still caught up in post-Civil-War dreams of freedom within segregation; the pathetic ones who possessed nothing beyond their dreams of being gentlemen, who held small jobs or drew small pensions, and all pretending to be engaged in some vast, though obscure, enterprise, who affected the pseudo-courtly manners of certain southern congressmen and bowed and nodded as they passed like senile old roosters in a barnyard; the younger crowd for whom I now felt a contempt such as only a disillusioned dreamer feels for those still unaware that they dream -- the business students from southern colleges, for whom business was a vague, abstract game with rules as obsolete as Noah's Ark but who yet were drunk on finance. Yes, and that older group with similar aspirations, the "fundamentalists," the "actors" who sought to achieve the status of brokers through imagination alone, a group of janitors and messengers who spent most of their wages on clothing such as was fashionable among Wall Street brokers, with their Brooks Brothers suits and bowler hats, English umbrellas, black calfskin shoes and yellow gloves; with their orthodox and passionate argument as to what was the correct tie to wear with what shirt, what shade of gray was correct for spats and what would the Prince of Wales wear at a certain seasonal event; should field glasses be slung from the right or from the left shoulder; who never read the financial pages though they purchased the Wall Street Journal religiously and carried it beneath the left elbow, pressed firm against the body and grasped in the left hand -- always manicured and gloved, fair weather or foul -- with an easy precision (Oh, they had style) while the other hand whipped a tightly rolled umbrella back and forth at a calculated angle; with their homburgs and Chesterfields, their polo coats and Tyrolean hats worn strictly as fashion demanded. I could feel their eyes, saw them all and saw too the time when they would know that my prospects were ended and saw already the contempt they'd feel for me, a college man who had lost his prospects and pride. I could see it all and I knew that even the officials and the older men would despise me as though, somehow, in losing my place in Bledsoe's world I had betrayed them . . . I saw it as they looked at my overalls.

The Bible generates hope for all peoples. Ro thinks that it is no virtue to romanticize the miseries of a primitive tribe that lives at the mercy of natural elements, germs, demons, and unscrupulous, authoritarian priests. The Bible set his imagination free to dream what his tribe ought to be—educated; free to interact with neighbors and enemies; able to overcome hunger, hate, and disease; and ready to contribute to the world. Some advocates of “multiculturalism” condemn people to live in the Stone Age.

And I who am saying all this – why am I writing this book? Because I realize it’s imperfect. Dreamed, it would be perfection; written, it becomes imperfect; that’s why I’m writing it. And above all else, because I advocate uselessness, absurdity, – I write this book to lie to myself, to be unfaithful to my own theory.

Awaken to your personal power. Advocate for yourself and your dreams. Learn to Accelerate You! The world needs your leadership.

J. K. Rowling has a passion for writing, but her purpose is much deeper. Before Potter was even a dream, her work at Amnesty International began her lifetime of dedication to human rights worldwide. Her current world stage has allowed her to be an outspoken activist for women and the LGBTQ community, reaching millions of followers with just one tweet. And she is a fierce advocate for the impoverished, the souls whose fate she once shared before Harry Potter. Just as she wrote of her protagonist, her purpose is to help people overcome adversity and instill hope. To see Rowling’s purpose, you need only pick up a book.

Even no goal is a goal!. While motivational speakers advocate for setting clear goals, some spiritual individuals emphasize living in accordance with the flow of life, embracing spontaneity rather than pursuing rigid objectives. I believe both perspectives hold merit and can lead to fulfillment. Embracing a “no-goal” philosophy can be considered a goal in itself, requiring resilience and acceptance of the consequences that come with pursuing this path. However, those who initially embrace a “no-goal” approach and later succumb to the pressure of setting conventional goals may face significant challenges. Ultimately, the choice between pursuing specific goals or embracing a “no-goal” philosophy is a personal one, and committing to either path requires unwavering dedication and self-awareness.

Rebuilding Your Life: Accepting the Reality of Divorce Divorce is undeniably one of life's most challenging and emotionally charged experiences. The decision to end a marriage can be accompanied by a rollercoaster of emotions, such as sadness, anger, and uncertainty about the future. During this difficult time, it is important to seek support and guidance from professionals, such as divorce lawyers in St George, Utah, and family law attorneys who can offer the expertise and guidance needed to navigate the complexities of divorce. Acceptance: The First Step Towards Rebuilding When a marriage is no longer working, acceptance becomes the crucial first step towards moving forward and rebuilding your life. It is essential to recognize that divorce is not a failure, but rather a decision made in the best interest of both parties involved. Divorce lawyers in St George, Utah, and family law attorneys in St George, Utah, can provide the legal support and guidance necessary to ensure a fair and amicable settlement, assisting in the overall acceptance process. Embracing the Grieving Process Divorce can be likened to a grieving process, as you mourn the loss of a relationship and the dreams that accompanied it. It is crucial to understand that it is natural to experience a wide range of emotions during this period, and it is essential to allow yourself the space and time to grieve. Seeking the assistance of a supportive network, including family, friends, and a qualified family law attorney in St George, Utah, can be beneficial during this challenging time. Navigating the Legal Maze Divorce involves various legal procedures, including property division, child custody arrangements, and spousal support. These complexities can be overwhelming and confusing for those going through a divorce. Consulting with a knowledgeable family law attorney in St George, Utah, is crucial to ensure that your rights are protected and that you receive a fair settlement. By working closely with divorce lawyers in St George, Utah, you can navigate the legal maze with confidence, knowing that you have a qualified advocate fighting on your behalf. Prioritizing Your Well-being Throughout the divorce process, it is essential to prioritize your emotional, mental, and physical well-being. Self-care activities, such as seeking therapy, joining support groups, and engaging in healthy lifestyle choices, can be immensely beneficial during this challenging time. By taking care of yourself, you can remain strong, focused, and resilient as you navigate the path towards rebuilding your life. Creating a New Vision for the Future Divorce marks the end of a chapter, but it can also be the beginning of a new, fulfilling life. As you begin the process of rebuilding, it is important to create a new vision for your future. Set personal goals, discover new passions, and surround yourself with positive influences. Remember, with the support of divorce lawyers in St George, Utah, and family law attorneys, you have the opportunity to start afresh and build the life you deserve. Conclusion: Rebuilding your life after divorce is undoubtedly a challenging journey, but it is also an opportunity to rediscover yourself and create a brighter future. By accepting the reality of divorce, seeking professional legal guidance from family law attorneys in St George, Utah, and embracing the support of your loved ones, you can navigate through this transition with resilience and strength. Remember, you are not alone, and with each step, you move closer towards a life filled with happiness, fulfillment, and new beginnings.

I hope by the time this book is published, that natural immunity will be recognized and those of us who have it will no longer be shamed for choosing not to add a vaccine that may or may not do more than what my body has naturally done, possibly causing more harm than good. I never dreamed that I could be shamed for my choices while witnessing people who continued to smoke, overeat and be sedentary but vaccinated have more respect from the world.

The radical rhetoric of the early fascist movements led many observers, then and since, to suppose that once in power the fascist regimes would make sweeping and fundamental changes in the very bases of national life. In practice, although fascist regimes did indeed make some breathtaking changes, they left the distribution of property and the economic and social hierarchy largely intact (differing fundamentally from what the word revolution had usually meant since 1789). The reach of the fascist “revolution” was restricted by two factors. For one thing, even at their most radical, early fascist programs and rhetoric had never attacked wealth and capitalism as directly as a hasty reading might suggest. As for social hierarchy, fascism’s leadership principle effectively reinforced it, though fascists posed some threat to inherited position by advocating the replacement of the tired bourgeois elite by fascist “new men.” The handful of real fascist outsiders, however, went mostly into the parallel organizations. The scope of fascist change was further limited by the disappearance of many radicals during the period of taking root and coming to power. As fascist movements passed from protest and the harnessing of disparate resentments to the conquest of power, with its attendant alliances and compromises, their priorities changed, along with their functions. They became far less interested in assembling the discontented than in mobilizing and unifying national energies for national revival and aggrandizement. This obliged them to break many promises made to the socially and economically discontented during the first years of fascist recruitment. The Nazis in particular broke promises to the small peasants and artisans who had been the mainstay of their electoral following, and to favor urbanization and industrial production. Despite their frequent talk about “revolution,” fascists did not want a socioeconomic revolution. They wanted a “revolution of the soul,” and a revolution in the world power position of their people. They meant to unify and invigorate and empower their decadent nation—to reassert the prestige of Romanità or the German Volk or Hungarism or other group destiny. For that purpose they believed they needed armies, productive capacity, order, and property. Force their country’s traditional productive elements into subjection, perhaps; transform them, no doubt; but not abolish them. The fascists needed the muscle of these bastions of established power to express their people’s renewed unity and vitality at home and on the world stage. Fascists wanted to revolutionize their national institutions in the sense that they wanted to pervade them with energy, unity, and willpower, but they never dreamed of abolishing property or social hierarchy. The fascist mission of national aggrandizement and purification required the most fundamental changes in the nature of citizenship and in the relation of citizens to the state since the democratic revolutions of the eighteenth and nineteenth centuries. The first giant step was to subordinate the individual to the community. Whereas the liberal state rested on a compact among its citizens to protect individual rights and freedoms, the fascist state embodied the national destiny, in service to which all the members of the national group found their highest fulfillment. We have seen that both regimes found some distinguished nonfascist intellectuals ready to support this position. In fascist states, individual rights had no autonomous existence. The State of Law—the Rechtsstaat, the état de droit—vanished, along with the principles of due process by which citizens were guaranteed equitable treatment by courts and state agencies. A suspect acquitted in a German court of law could be rearrested by agents of the regime at the courthouse door and put in a concentration camp without any further legal procedure.

Early on, advocates of big bang cosmology realized that the universe is evolutionary. In the words of one famous cosmologist, George Gamov, “We conclude that the relative abundances of atomic species represent the most ancient archaeological document pertaining to the history of the universe.” In other words, the periodic table is evidence of the evolution of matter, and atoms can testify to the history of the cosmos. But early versions of big bang cosmology held that all the elements of the universe were fused in one fell swoop. As Gamov puts it, “These abundances …” meaning the ratio of the elements (heaps of hydrogen, hardly any gold—that kind of thing), “… must have been established during the earliest stages of expansion, when the temperature of the primordial matter was still sufficiently high to permit nuclear transformations to run through the entire range of chemical elements.” It was a neat idea, but very wrong. Only hydrogen, helium, and a dash of lithium could have formed in the big bang. All of the elements heavier than lithium were made much later, by being fused in evolving and exploding stars. How do we know this? Because at the same time some scholars were working on the big bang theory, others were trying to ditch the big bang altogether. Its association with thermonuclear devices made it seem hasty, and its implied mysterious origins tainted it with creationism. And so, a rival camp of cosmologists developed an alternate theory: the Steady State. The Steady State held that the universe had always existed. And always will. Matter is created out of the vacuum of space itself. Steady State theorists, working against the big bang and its flaws, were obliged to wonder where in the cosmos the chemical elements might have been cooked up, if not in the first few minutes of the universe. Their answer: in the furnaces of the very stars themselves. They found a series of nuclear chain reactions at work in the stars. First, they discovered how fusion had made elements heavier than carbon. Then, they detailed eight fusion reactions through which stars convert light elements into heavy ones, to be recycled into space through stellar winds and supernovae. And so, it’s the inside of stars where the alchemist’s dream comes true. Every gram of gold began billions of years ago, forged out of the inside of an exploding star in a supernova. The gold particles lost into space from the explosion mixed with rocks and dust to form part of the early Earth. They’ve been lying in wait ever since.

DREAMS IN THEIR EYES "Julian’s work gives us a chance to look deeply and to sympathize with captive animals. His work should both captivate and haunt us. As stewards of this planet, we have an obligation to accept Julian’s invitation to have this experience. By so doing, we can hear these magnificent animals and give voice in our language to creatures that cannot speak it. We can all become wildlife advocates.

His dream of paradise was of being lost in the stacks of the Harvard Law School library.

It’s not easy for me to stand up for myself or what I believe in, but I know that it’s important that I start advocating for me and my dreams. Being constructively courageous is contagious.

Our entire purpose is to solve the ultimate problems of existence. The task of the meditators and the mindfulness advocates is to flee from every problem, solve no problems, and become animals, devoid of consciousness, untroubled by judgment. They dream of living non-judgmentally in the moment. That’s what cows do. The message of Eastern mysticism and New Ageism is Become a Cow!

The Diet Revolution was not just advocating a way to lose weight, which Atkins credited, in any case, to Banting, Pennington, Kekwick, and Pawan, but overthrowing the current nutritional wisdom entirely. Unlike Irwin Stillman, whose 1967 mega–best-seller The Doctor’s Quick Weight Loss Diet was also based on carbohydrate restriction, Atkins wanted “a revolution, not just a diet.” “Martin Luther King had a dream,” Atkins wrote. “I, too, have one. I dream of a world where no one has to diet. A world where the fattening refined carbohydrates have been excluded from the diet.

The bride pleaded with Olga to advocate for them, and she tried, but ultimately, she explained, with the purse come the strings. She thought of that as she looked at the envelope, their names written there, together.

Ben and Freda were happy for Cindy. She had recovered from the horrible abuses she had suffered the previous year. Her last bad dream was over five months behind her. Her schoolwork was excellent, and her home and farm chores were done promptly without any supervision. Her face without a smile was a rare sight. Ben and Freda exchanged glances. Tears had slipped glistening over their eyes.