Agency And Accountability Quotes

He was sure people detested accountants; they were boring. In fact, he had put down his profession as an airline pilot on the form he had filled in for a dating agency. As an airline pilot you could be away just the right amount of time, when you needed a break from your love life, without facing awkward questions from her when you got back.

She had not made a lot of money, but she had not made a loss, and she had been happy and entertained. That counted for infinitely more than a vigorously healthy balance sheet. In fact, she thought, annual accounts should include an item specifically headed Happiness, alongside expenses and receipts and the like.

Let us account for all we see by the facts we know. If there are things for which we cannot account, let us wait for light. To account for anything by supernatural agencies is, in fact to say that we do not know. Theology is not what we know about God, but what we do not know about Nature.

Once an autocrat gets into office, it is very hard to get them out. They will disregard term limits, they will purge the agencies that enforce accountability, they will rewrite the law so that they are no longer breaking it. They will take your money, they will steal your freedom, and if they are clever, they will eliminate any structural protections you had before the majority realizes the extent of the damage.

If it's a monster, we made it that way.

Accountability is the natural product of agency and is the basis of the plan of life. We are responsible for our own actions and accountable to God for what we choose to do with our lives. Life is God’s gift to us, and what we do with it is our gift to him.

Pick a man, any man. That man there. See him. That man hatless. You know his opinion of the world. You can read it in his face, in his stance. Yet his complaint that a man’s life is no bargain masks the actual case with him. Which is that men will not do as he wishes them to. Have never done, never will do. That’s the way of things with him and his life is so balked about by difficulty and become so altered of its intended architecture that he is little more than a walking hovel hardly fit to house the human spirit at all. Can he say, such a man, that there is no malign thing set against him? That there is no power and no force and no cause? What manner of heretic could doubt agency and claimant alike? Can he believe that the wreckage of his existence is unentailed? No liens, no creditors? That gods of vengeance and of compassion alike lie sleeping in their crypt and whether our cries are for an accounting or for the destruction of the ledgers altogether they must evoke only the same silence and that it is this silence which will prevail?

We’re told by this system that you are the car you drive or the size of your house or the number in your bank account. We’re taught from an early age by advertising agencies that we’re only as good as the wealth we have. It isn’t true. We’re not their slaves. We’re people. We’re not numbers on a spreadsheet. We aren’t disposable if we don’t make enough. This is our country, not theirs.

Set yourself to becoming the best-informed person in the agency on the account to which you are assigned. If, for example, it is a gasoline account, read books on oil geology and the production of petroleum products. Read the trade journals in the field. Spend Saturday mornings in service stations, talking to motorists. Visit your client’s refineries and research laboratories. At the end of your first year, you will know more about the oil business than your boss, and be ready to succeed him. Most

The key insight behind Radical Candor is that command and control can hinder innovation and harm a team’s ability to improve the efficiency of routine work. Bosses and companies get better results when they voluntarily lay down unilateral power and encourage their teams and peers to hold them accountable, when they quit trying to control employees and focus instead on encouraging agency. The idea is that collaboration and innovation flourish when human relationships replace bullying and bureaucracy.

By connecting Oswald to several parts of the JFK–Almeida coup plan, those working for Marcello, Trafficante, and Rosselli could ensure that when Oswald surfaced as the main suspect, the CIA and other agencies would have to cover up much information to protect the coup plan—which is exactly what happened

If we believed that those agencies were appointed by a benevolent Providence as the means of accomplishing wise purposes which could not be compassed if they did not exist, then everything done by mankind which tends to chain up these natural agencies or to restrict their mischievous operation, from draining a pestilential marsh down to curing the toothache, or putting up an umbrella, ought to be accounted impious ; which assuredly nobody does account them, notwithstanding an undercurrent of sentiment setting in that direction which is occasionally perceptible.

All experienced murderers seek cover. By putting the Agency’s fingerprints on [Mafia] operations, the mob could anticipate that the CIA would [be forced to] cooperate in the cover-up of crucial information related to JFK's assassination

Every second of every day, a man is the sum effect of every second that has touched him before; he routinely encounters influences that will produce changes and actions that he cannot begin to predict or understand. And yet to acknowledge the complexity of these causes and motives was not to disallow agency. In that, all men are equal, even the cloistered monk--equally innocent, equally guilty. A man is not wholly responsible for what he becomes, but he is absolutely accountable for who he is.

And the peanut butter-eaters on Earth were preparing to conquer the shazzbutter-eaters on the planet in the book by Kilgore Trout. By this time, the Earthlings hadn't just demolished West Virginia and Southeast Asia. They had demolished everything. So they were ready to go pioneering again. They studied the shazzbutter-eaters by means of electronic snooping, and determined that they were too numerous and proud and resourceful ever to allow themselves to be pioneered. So the Earthlings infiltrated the ad agency which had the shazzbutter account, and they buggered the statistics in the ads. They made the average for everything so high that everybody on the planet felt inferior to the majority in very respect. Then the Earthling armored space ships came and discovered the planet. Only token resistance was offered here and there, because the natives felt so below average. And then the pioneering began.

Surveyor, in your thoughts you may be reproaching Sordini for not having been prompted by my claim to make inquiries about the matter in other departments. But that would have been wrong, and I want this man cleared of all blame in your thoughts. One of the operating principles of authorities is that the possibility of error is simply not taken into account. This principle is justified by the excellence of the entire organization and is also necessary if matters are to be discharged with the utmost rapidity. So Sordini couldn’t inquire in other departments, besides those departments wouldn’t have answered, since they would have noticed right away that he was investigating the possibility of an error.” “Chairman, allow me to interrupt you with a question,” said K., “didn’t you mention a control agency? As you describe it, the organization is such that the very thought that the control agency might fail to materialize is enough to make one ill.” “You’re very severe,” said the chairman, “but multiply your severity by a thousand and it will still be as nothing compared with the severity that the authorities show toward themselves. Only a total stranger could ask such a question. Are there control agencies? There are only control agencies. Of course they aren’t meant to find errors, in the vulgar sense of that term, since no errors occur, and even if an error does occur, as in your case, who can finally say that it is an error.

In an agential realist account, agency is cut loose from its traditional humanist orbit. Agency is not aligned with human intentionality or subjectivity. Nor does it merely entail resignification or other specific kinds of moves within a social geometry ofantihumanism. The space of agency is not only substantially larger than that allowed for in Butler's performative account, for example, but also, perhaps rather surprisingly, larger than what liberal humanism proposes. Significantly, matter is an agentive factor in its iterative materialization.

Jamaica was the Ophir of the West of Scotland in those times. Upon its sugar fields and by the agency of its slave labour, Glasgow slowly emerged from its primeval state of small borough town, to be a business centre, rivalling and soon surpassing Bristol in its West India trade.

God cries for us in the same way we cry for others. His tears most often spill over for the pain and suffering caused from the mortal misuse of a gift called agency. He will not revoke the gift. It was promised to us for the duration of our time on Earth. But He will hold each one of us accountable in the end for how we applied this power of agency.

The record suggests that official secrecy does more to protect intelligence agencies from domestic accountability for their own follies than to shield them from enemy penetration.

Bethesda … Would I be wrong in guessing you work for Uncle Sam?" "Why, yes. You must be very familiar with Washington, Mr. Fenton. Does your work bring you there often?" Anywhere but on our sandbar the little ploy would have worked. My hunter's gene twitches. "Which agency are you with?" She gives up gracefully. "Oh, just GSA records. I'm a librarian." Of course. I know her now, all the Mrs. Parsonses in records divisions, accounting sections, research branches, personnel and administration offices. Tell Mrs. Parsons we need a recap on the external service contracts for fiscal '73. - 'The Women Men Don't See

The wealthy have also fought to underfund and defang the Internal Revenue Service, so it doesn’t have the resources to audit or fight dubious deductions. Only about 6 percent of tax returns of those with income of more than $1 million are audited, along with 0.7 percent of business tax returns. Meanwhile, there is one group that the IRS scrutinizes rigorously: the working poor with incomes below $20,000 a year who receive the Earned Income Tax Credit. More than one-third of all tax audits are focused on that group struggling to make ends meet, even as the agency cuts back on audits of the wealthy—while the top 5 percent of taxpayers account for more than half of all underreported income.

According to the International Energy Agency, air-conditioning and electric fans combined already account for around 10 percent of all global electricity usage, and they expect AC usage will more than triple over the next thirty years.

And yet,’ he went on, ‘who talks about forgiveness these days, other than the people who come to this place, or to places like this? What politician, what public person, do we hear standing up and saying that we must forgive? The message we are more likely to hear is one of blame, of how this person or that person must be held to account for something bad that has happened. It is a message of retribution – that is all it is – a message of pure retribution, sometimes dressed up in concern about victims and public safety and matters of that sort. But if you do not forgive, and you think all the time about getting even, or punishing somebody who has done you a wrong, what are you achieving? You are not going to make that person better by hating or punishing him; oh no, that will not happen. When we punish somebody, we are often just punishing ourselves, you know. If people lock others away, they are simply increasing the amount of suffering there is in the world; they may think they are diminishing it, but they are not. They are adding to the burden that suffering creates. Of course, sometimes you have no alternative but to do it – people must be protected from harm – but you should always remember that there are other ways of changing a man’s ways. ‘My brothers and sisters: do not be afraid to profess forgiveness. Do not be afraid to tell people who urge you to seek retribution or revenge that there is no place for any of that in your heart. Do not be embarrassed to say that you believe in love, and that you believe that water can wash away the sins of the world, and that you are prepared to put this message of forgiveness right at the heart of your world. My brothers and sisters, do not be afraid to say any of this, even if people laugh at you, or say that you are old-fashioned, or foolish, or that you believe things that cannot be believed. Do not worry about any of that – because love and forgiveness are more powerful than any of those cynical, mocking words and will always be so. Always.

Spiritual maturity is understanding that we cannot blame anybody else for our actions. Some factors may make it harder for us to perform according to God’s plan for us but being accountable for how we use our agency means being answerable for our own behavior.

The obvious pollution occurring in many places - worst of all, in the planned societies- has encouraged the growth of the environmental movement, which, however, as shown in previous chapters, has an agenda that goes far beyond clean-up and beautification, far beyond the stewardship of nature that is commanded by ancient religious tradition. Embracing the "biospheric vision" in the "spirit of deep ecology", the movement sees human beings as the chief enemy in the struggle on behalf of a deified Nature. The environmental movement, therefore, is the perfect vehicle for population control. It is popular - people do love trees and animals and beautiful scenery - and it is unequivocal in its devotion to reducing human numbers. The environmental agencies of the United Nations, with their chilling blueprints for "demographic transition" and a standardless, undefined but totally planned and controlled "sustainable development", combine the fervor of nature worship with the lack of accountability of an unelected, international bureaucracy.

Sometimes moving forward requires looking backward. Institutions also need to hold themselves accountable and increase their awareness of how government agencies, systems, and leaders have enacted harm toward marginalized populations in the near and distant past.

She did not have strong views on politics. She did not like the confrontational nature of much political discussion; why could people not argue politely, she wondered, taking into account the views of others and accepting that people might differ with one another in perfectly good faith?

If you expose what it is that we’re doing, if you inform your fellow citizens about all the things that we’re doing in the dark, we will destroy you. This is what their spate of prosecutions of whistleblowers have [sic] been about. It’s what trying to threaten journalists, to criminalize what they do, is about. It’s to create a climate of fear, so that nobody will bring accountability to them. It’s not going to work. I think it’s starting to backfire, because it shows their true character and exactly why they can’t be trusted to operate with power in secret. And we’re certainly not going to be deterred by it in any way. The people who are going to be investigated are not the people reporting on this, but are people like Dianne Feinstein and her friends in the National Security Agency, who need investigation and transparency for all the things that they’ve been doing.

We are being brainwashed to give up our constitutional right to bear arms; constrained to give powers to secret agencies not accountable to Congress and extended powers to the president that would have appalled our Founding Fathers and the generation that followed, all in the name of “fighting terrorism.

The gargantuan, ever-growing, ever-less-accountable, impossible-to-uproot federal bureaucracy is actually the sleeper issue of our time. It’s at the heart of the conservative critique of modern government: faceless bureaucrats writing incomprehensible regulations that complicate our lives for no good reason.

The harm done by the FDA does not result from defects in the people in charge—unless it be a defect to be human. Many have been able and devoted civil servants. However, social, political, and economic pressures determine the behavior of the people supposedly in charge of a government agency to a far greater extent than they determine its behavior. No doubt there are exceptions, but they are rare—almost as rare as barking cats. That does not mean that effective reform is impossible. But it requires taking account of the political laws governing the behavior of government agencies, not simply berating officials for inefficiency and waste or questioning their motives and urging them to do better. The

The model of God as essentially kenotic says God’s eternal nature is uncontrolling love. Because of love, God necessarily provides freedom/agency to creatures, and God works by empowering and inspiring creation toward well-being. God also necessarily upholds the regularities of the universe because those regularities derive from God’s eternal nature of love.

This story of ordinary men is not the story of all men. The reserve policemen faced choices, and most of them committed terrible deeds. But those who killed cannot be absolved by the notion that anyone in the same situation would have done as they did. For even among them, some refused to kill and others stopped killing. Human responsibility is ultimately an individual matter.

When we understand what is right and what is wrong, we are in a position to exercise our freedom in making choices. In so doing, we must stand accountable for our decisions, and we cannot escape the inevitable consequences of these choices. Such freedom to exercise moral agency is essential in an environment where people have the highest prospects for progress and development.

According to the international energy agency, air conditioning and electric fans combined already account for around 10% of all global electricity usage. And they expect AC usage will more than triple over the next 30 years. And like most other energy intensive innovations, AC primarily benefits people in rich communities while the consequences of climate change are born disproportionately by people in impoverished communities.

Thiel’s loathing for government spending did not apply when the government spent money on him. His next big startup, Palantir—a name borrowed from Tolkien—depended for survival upon the least transparent, least accountable, and most profligate extension of the federal government, the CIA. The agency invested in Thiel through its Silicon Valley VC front, In-Q-Tel. With Palantir, this self-described “civil libertarian” became an important player in the growth of a secretive, invasive, and patently unconstitutional global surveillance apparatus. Asked in a 2014 online chat if Palantir was “a front for the CIA,” Thiel replied, “No, the CIA is a front for Palantir.” With 70 percent of the U.S. intelligence budget going to the private sector, this dismissive wisecrack was not so much an outright denial as it was a sly wink at the extent of corporate dominance over even the most powerful federal agencies.

We’re terribly worried about Uncle Henry. He thinks he’s a chicken.’ ‘Well, why don’t you send him to the doctor?’ ‘Well, we would, only we need the eggs.’ ” Standish stared at her as if a small but perfectly formed elderberry tree had suddenly sprung unbidden from the bridge of her nose. “Say that again,” he said in a small, shocked voice. “What, all of it?” “All of it.” Kate stuck her fist on her hip and said it again, doing the voices with a bit more dash and Southern accents this time. “That’s brilliant,” Standish breathed when she had done. “You must have heard it before,” she said, a little surprised by this response. “It’s an old joke.” “No,” he said, “I have not. We need the eggs. We need the eggs. We need the eggs. ‘We can’t send him to the doctor because we need the eggs.’ An astounding insight into the central paradoxes of the human condition and of our indefatigable facility for constructing adaptive rationales to account for it. Good God.” Kate

She thinks suddenly that what has spooked her is not good luck but the vivid fact of luck itself. Even with all her preparation and the long knowledge of the horsemen, her account of the weather and the odds, only preposterous chance could have led to this result. And if there was such good luck in the world, and if it could outpace her own agency and her own knowledge, then bad luck must be the same, and no luck, too. She has been seen and accommodated by luck, and she wants out of its sight line.

One day in September 2015, FBI agent Adrian Hawkins placed a call to the Democratic National Committee headquarters in Washington, D.C., and asked to speak to the person in charge of technology. He was routed to the DNC help desk, which transferred the call to Yared Tamene, a young IT specialist with The MIS Department, a consulting firm hired by the DNC. After identifying himself, Hawkins told Tamene that he had reason to believe that at least one computer on the DNC’s network was compromised. He asked if the DNC was aware of this and what it was doing. Tamene had nothing to do with cybersecurity and knew little about the subject. He was a mid-level network administrator; his basic IT duties for the DNC were to set up computer accounts for employees and be on call to deal with any problems. When he got the call, Tamene was wary. Was this a joke or, worse, a dirty trick? He asked Hawkins if he could prove he was an FBI agent, and, as Tamene later wrote in a memo, “he did not provide me with an adequate response.… At this point, I had no way of differentiating the call I received from a prank call.” Hawkins, though, was real. He was a well-regarded agent in the FBI’s cyber squad. And he was following a legitimate lead in a case that would come to affect a presidential election. Earlier in the year, U.S. cyber warriors intercepted a target list of about thirty U.S. government agencies, think tanks, and several political organizations designated for cyberattacks by a group of hackers known as APT 29. APT stood for Advanced Persistent Threat—technojargon for a sophisticated set of actors who penetrate networks, insert viruses, and extract data over prolonged periods of time.

In some instances, even when crisis intervention has been intensive and appropriate, the mother and daughter are already so deeply estranged at the time of disclosure that the bond between them seems irreparable. In this situation, no useful purpose is served by trying to separate the mother and father and keep the daughter at home. The daughter has already been emotionally expelled from her family; removing her to protective custody is simply the concrete expression of the family reality. These are the cases which many agencies call their “tragedies.” This report of a child protective worker illustrates a case where removing the child from the home was the only reasonable course of action: Division of Family and Children’s Services received an anonymous telephone call on Sept. 14 from a man who stated that he overheard Tracy W., age 8, of [address] tell his daughter of a forced oral-genital assault, allegedly perpetrated against this child by her mother’s boyfriend, one Raymond S. Two workers visited the W. home on Sept. 17. According to their report, Mrs. W. was heavily under the influence of alcohol at the time of the visit. Mrs. W. stated immediately that she was aware why the two workers wanted to see her, because Mr. S. had “hurt her little girl.” In the course of the interview, Mrs. W. acknowledged and described how Mr. S. had forced Tracy to have relations with him. Workers then interviewed Tracy and she verified what mother had stated. According to Mrs. W., Mr. S. admitted the sexual assault, claiming that he was drunk and not accountable for his actions. Mother then stated to workers that she banished Mr. S. from her home. I had my first contact with mother and child at their home on Sept. 20 and I subsequently saw this family once a week. Mother was usually intoxicated and drinking beer when I saw her. I met Mr. S. on my second visit. Mr. S. denied having had any sexual relations with Tracy. Mother explained that she had obtained a license and planned to marry Mr. S. On my third visit, Mrs. W. was again intoxicated and drinking despite my previous request that she not drink during my visit. Mother explained that Mr. S. had taken off to another state and she never wanted to see him again. On this visit mother demanded that Tracy tell me the details of her sexual involvement with Mr. S. On my fourth visit, Mr. S. and Mrs. S. were present. Mother explained that they had been married the previous Saturday. On my fifth visit, Mr. S. was not present. During our discussion, mother commented that “Bay was not the first one who had Tracy.” After exploring this statement with mother and Tracy, it became clear that Tracy had been sexually exploited in the same manner at age six by another of Mrs. S.'s previous boyfriends. On my sixth visit, Mrs. S. stated that she could accept Tracy’s being placed with another family as long as it did not appear to Tracy that it was her mother’s decision to give her up. Mother also commented, “I wish the fuck I never had her.” It appears that Mrs. S. has had a number of other children all of whom have lived with other relatives or were in foster care for part of their lives. Tracy herself lived with a paternal aunt from birth to age five.

Truman knew that government employees deserved fair procedures and asserted that his loyalty program would provide them. But he nonetheless expanded an already flawed set of procedures and did nothing to stop other agencies of government from establishing even more arbitrary loyalty programs: the armed services were allowed to investigate civilian employees of defense contractors and to order firings without giving any account of the charges against the suspects.75 By mid-1952 Truman administration loyalty boards had investigated many thousands of employees, of whom around 1,200 were dismissed and another 6,000 resigned rather than undergo the indignities

To be sure, the cost of managing capital and of “formal” financial intermediation (that is, the investment advice and portfolio management services provided by a bank or official financial institution or real estate agency or managing partner) is obviously taken into account and deducted from the income on capital in calculating the average rate of return (as presented here). But this is not the case with “informal” financial intermediation: every investor spends time—in some cases a lot of time—managing his own portfolio and affairs and determining which investments are likely to be the most profitable. This effort can in certain cases be compared to genuine entrepreneurial labor or to a form of business activity.

the right way.’ Each went something like this: Step 1: They got me excited about all the new leads they would bring.   Step 2: I’d go through an onboarding process that felt valuable (and sometimes was).   Step 3: They assigned their “best” senior rep to my account.   Step 4: I saw some results.   Step 5: They moved my senior rep to the newest customer...   Step 6: A junior rep starts managing my account. My results suffered.   Step 7: I complained.   Step 8: The senior rep would come back once in a while to make me feel better.   Step 9: Results still suffered. And I’d eventually cancel.   Step 10: I’d search for another agency and repeat the cycle of insanity.   Step 11: For the zillionth time–Start wondering why I wasn’t getting results like the first time.

As always, behind the flow of money necessary for such mergers and acquisitions were the banks. Once there were hundreds of banks in America, owned by individuals and local families. But due to government regulations put into place during the Reagan-Bush years, these banks either faded away or consolidated. In 1990, there were thirty-seven major banks in the U.S. By 2009, buy-outs, mergers, and bankruptcies had reduced this number to four. Those left standing were Citigroup, JPMorgan Chase, Bank of America, and Wells Fargo, according to the General Accounting Office. Ominously, in June 2012, the giant global rating agency Moody’s downgraded the ratings of Bank of America, Goldman Sachs, and JP Morgan, citing concerns for the stability of the world’s financial system.

A sixteenth-century poet, especially one who knew that he ought to be a curious and universal scholar, would possess some notions, perhaps not strictly philosophical, about the origin of the world and its end, the eduction of forms from matter, and the relation of such forms to the higher forms which are the model of the world and have their being in the mind of God. He might well be a poet to brood on those great complementary opposites: the earthly and heavenly cities, unity and multiplicity, light and dark, equity and justice, continuity--as triumphantly exhibited in his own Empress--and ends--as sadly exhibited in his own Empress. Like St. Augustine he will see mutability as the condition of all created things, which are immersed in time. Time, he knows, will have a stop--perhaps, on some of the evidence, quite soon. Yet there is other evidence to suggest that this is not so. It will seem to him, at any rate, that his poem should in part rest on some poetic generalization-some fiction--which reconciles these opposites, and helps to make sense of the discords, ethical, political, legal, and so forth, which, in its completeness, it had to contain. This may stand as a rough account of Spenser's mood when he worked out the sections of his poem which treat of the Garden of Adonis and the trial of Mutability, the first dealing with the sempiternity of earthly forms, and the second with the dilation of being in these forms under the shadow of a final end. Perhaps the refinements upon, and the substitutes for, Augustine's explanations of the first matter and its potentialities, do not directly concern him; as an allegorist he may think most readily of these potentialities in a quasi-Augustinian way as seeds, seminal reasons, plants tended in a seminarium. But he will distinguish, as his commentators often fail to do, these forms or formulae from the heavenly forms, and allow them the kind of immortality that is open to them, that of athanasia rather than of aei einai. And an obvious place to talk about them would be in the discussion of love, since without the agency represented by Venus there would be no eduction of forms from the prime matter. Elsewhere he would have to confront the problem of Plato's two kinds of eternity; the answer to Mutability is that the creation is deathless, but the last stanzas explain that this is not to grant them the condition of being-for-ever.

Flouting federal laws governing record-keeping requirements. Failing to preserve emails sent or received from her personal accounts, as required by law. Circumventing the Freedom of Information Act. Instructing her aides to send classified materials on her unsecure network. Running afoul of the “gross negligence” clause of the Espionage Act (which meant prosecutors would not have to prove “intent” to find her guilty). Pretending she didn’t know that Sensitive Compartmented Information (SCI) was classified. Transferring classified material that originated at the CIA, the National Security Agency, and other intelligence sources, to her unsecured network. Authoring hundreds of emails with classified information to people who did not have security clearance. Inducing aides to commit perjury. Lying to the FBI. Engaging in public corruption by using the office of secretary of state to feather the nest of the Clinton family foundation.

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It is certainly possible that an individual can, qua individual, suffer some failure of meaning, as in pathological boredom or depression. But any given social world is also a nexus of common significances, saliences, taboos, and a general shared orientation that can also either be sustained or can fail. Indeed one of the most interesting aspects of such a social condition, shared meaningfulness, or intelligibility, is that it can fail, go dead, lose its grip, and a very great deal of what interests Hegel is simply what such shared practical meaningfulness must be that it could fail, and how we should integrate our account of action into a fuller theory of the realization of such a condition and its failure. (His general name for the achievement and maintenance of such a form of intelligible life is “Sittlichkeit” and his case for this sort of priority of Sittlichkeit over strictly individualist accounts of mindedness in-action has not, I want to argue, been properly appreciated.)

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It is implausible that judges are unaware that the most dangerous environment for children is precisely the single-parent homes they themselves create when they remove fathers in custody proceedings. Yet they have no hesitation in removing them, secure in the knowledge that they will never be held accountable for any harm that comes to the children. On the contrary, if they do not they may be punished by feminist-dominated family law sections of the bar associations and social work bureaucracies whose earnings and funding depend on a constant supply of abused children. A Brooklyn judge, described as “gutsier than most” by the New York Law Journal, was denied reappointment when he challenged social service agencies’ efforts to remove children from their parents. A lawyer close to the Legal Aid Society said that “many of that group’s lawyers, who [claim to] represent the children’s interests in abuse cases, and lawyers with agencies where [allegedly?] abused children are placed, have been upset by Judge Segal’s attempts to spur fam ily reunifications.” Though no evidence indicated that his rulings resulted in any child being abused or neglected, “most of the opposition [to his reappointment] came from attorneys who represent children in neglect and abuse proceedings.” An Edmonton, Alberta, judge was forced by feminists to apologize for saying, “That parties who decide to have children together should split for any reason is abhorrent to me,”...

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The charity and ally models, on the other hand, are so strongly rooted in the ideas of 'I' and 'the other' that they force people to fit into distinct groups with preordained relationships to one another. According to ally politics, the only way to undermine one's own privilege is to give up one's role as an individual political agent, and follow the lead of those more or differently oppressed. White allies, for instance, are taught explicitly to not seek praise for their ally work--especially from people of color--yet there is often a distinctly self-congraulatory air to the work of allyship, as if the act of their humility is exaggerated to receive the praise they can't ask for. Many white allies do their support work in a way that recentralizes themselves as the only individuals willing to come in and do the hard work of fighting racism for people of color. Where ally politics suggest that in shifting your role from actor to ally you can diminish your culpability, a liberator or anarchist approach presumes that each person retains their own agency, insisting that the only way you can be accountable is by acting for your own desires while learning to understand and respond to the desires of other groups. Unraveling our socialized individualization until we can feel how our survival/liberation is infinitely linked to the survival/liberation of others fosters independence, and enables us to take responsibility for our choices, with no boss or guidance counselor to blame for our decisions. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

In Nevada, at Frenchman’s Flat, a bright flash and ugly mushroom cloud had signified a gigantic change in the tactical battlefield—a change that had not come about at Hiroshima, despite statements to the contrary. In its early years the atomic device had remained a strategic weapon, suitable for delivery against cities and industries, suitable to obliterate civilians, men, women, and children by the millions, but of no practical use on a limited battlefield—until it was fired from a field gun. Until this time, 1953, the armies of the world, including that of the United States, had hardly taken the advent of fissionable material into account. The 280mm gun, an interim weapon that would remain in use only a few years, changed all that, forever. With an atomic cannon that could deliver tactical fires in the low-kiloton range, with great selectivity, ground warfare stood on the brink of its greatest change since the advent of firepower. The atomic cannon could blow any existing fortification, even one twenty thousand yards in depth, out of existence neatly and selectively, along with the battalions that manned it. Any concentration of manpower, also, was its meat. It spelled the doom of Communist massed armies, which opposed superior firepower with numbers, and which had in 1953 no tactical nuclear weapons of their own. The 280mm gun was shipped to the Far East. Then, in great secrecy, atomic warheads—it could fire either nuclear or conventional rounds—followed, not to Korea, but to storage close by. And with even greater secrecy, word of this shipment was allowed to fall into Communist hands. At the same time, into Communist hands wafted a pervasive rumor, one they could neither completely verify nor scotch: that the United States would not accept a stalemate beyond the end of summer. The psychological pressures on Chinese Intelligence became enormous. Neither an evaluative nor a collective agency, even when it feels it is being taken, dares ignore evidence.

if consumption by the one billion people in the developed countries declined, it is certainly nowhere close to doing so where the other six billion of us are concerned. If the rest of the world bought cars and trucks at the same per capita rate as in the United States, the world’s population of cars and trucks would be 5.5 billion. The production of global warming pollution and the consumption of oil would increase dramatically over and above today’s unsustainable levels. With the increasing population and rising living standards in developing countries, the pressure on resource constraints will continue, even as robosourcing and outsourcing reduce macroeconomic demand in developed countries. Around the same time that The Limits to Growth was published, peak oil production was passed in the United States. Years earlier, a respected geologist named M. King Hubbert collected voluminous data on oil production in the United States and calculated that an immutable peak would be reached shortly after 1970. Although his predictions were widely dismissed, peak production did occur exactly when he predicted it would. Exploration, drilling, and recovery technologies have since advanced significantly and U.S. oil production may soon edge back slightly above the 1970 peak, but the new supplies are far more expensive. The balance of geopolitical power shifted slightly after the 1970 milestone. Less than a year after peak oil production in the U.S., the Organization of Petroleum Exporting Countries (OPEC) began to flex its muscles, and two years later, in the fall of 1973, the Arab members of OPEC implemented the first oil embargo. Since those tumultuous years when peak oil was reached in the United States, energy consumption worldwide has doubled, and the growth rates in China and other emerging markets portend further significant increases. Although the use of coal is declining in the U.S., and coal-fired generating plants are being phased out in many other developed countries as well, China’s coal imports have already increased 60-fold over the past decade—and will double again by 2015. The burning of coal in much of the rest of the developing world has also continued to increase significantly. According to the International Energy Agency, developing and emerging markets will account for all of the net global increase in both coal and oil consumption through the next two decades. The prediction of global peak oil is fraught with

From the standpoint of physics, I had merely introduced into my brain a small collection of foreign particles. But that change was enough to eliminate the familiar impression that I freely control the activities playing out in my mind. While the reductionist-level template remained in full force (particles governed by physical laws), the human-level template (a reliable mind endowed with free will navigating through a stable reality) was upended. Of course, I am not presenting a mind-altering moment as an argument for or against free will. But the experience made visceral an understanding that would otherwise have remained abstract. Our sense of who we are, the capacities we have, and the freedom of will we seemingly exert all emerge from the particles moving through our heads. Fiddle with the particles, and those familiar qualities can fall away. It’s an experience that helped align my rational grasp of the physics with my intuitive sense of the mind. Everyday experience and everyday language are filled with references, implicit and explicit, to free will. We speak of making choices and coming to decisions. We speak of actions that depend on those decisions. We speak of the implications that these actions have on our lives and the lives of those we touch. Again, our discussion of free will does not imply that these descriptions are meaningless or need to be eliminated. These descriptions are told in the language appropriate to the human-level story. We do make choices. We do come to decisions. We do undertake actions. And those actions do have implications. All of this is real. But because the human-level story must be compatible with the reductionist account, we need to refine our language and assumptions. We need to set aside the notion that our choices and decisions and actions have their ultimate origin within each of us, that they are brought into being by our independent agencies, that they emerge from deliberations that stand beyond the reach of physical law. We need to recognize that although the sensation of free will is real, the capacity to exert free will—the capacity for the human mind to transcend the laws that control physical progression—is not. If we reinterpret “free will” to mean this sensation, then our human-level stories become compatible with the reductionist account. And together with the shift in emphasis from ultimate origin to liberated behavior, we can embrace an unassailable and far-reaching variety of human freedom.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

Stoic ethics is a species of eudaimonism. Its central, organizing concern is about what we ought to do or be to live well—to flourish. That is, we make it a lemma that all people ought to pursue a good life for themselves as a categorical commitment second to none. It does not follow from this that they ought to pursue any one particular version of the good life, or to cling tenaciously to the one they are pursuing. … Living virtuously is the process of creating a single, spatiotemporal object—a life. A life has a value as an object, as a whole. It is not always the case that its value as an object will be a function of the value of its spatiotemporal parts considered separately. But it is always the case that an evaluation of the parts will be incomplete until they are understood in the context of the whole life. What seems so clearly valuable (or required or excellent) when we focus on a thin temporal slice of a life (or a single, long strand of a life) may turn out to be awful or optional or vicious when we take a larger view. And it is the life as a whole that we consider when we think about its value in relation to other things, or its value as a part of the cosmos. … In our view, a focus on the parts of a life, or on the sum of its parts, obscures some important features of ethical inquiry. One such feature is the extent to which an agent’s own estimate of the value of his life is necessarily inconclusive: others will have to judge his life as a whole, because its character as a whole is not likely to be predictable while he is around to judge it, and because many important holistic considerations, such as its beauty, excellence, justice, and net effect, are things that he is either not well situated to judge or at least not in a privileged position to judge. Another feature obscured is the range of ways in which a single event or characteristic, without wide causal connections to other elements of one’s life, can nonetheless ruin it; for example, the possibility that a monstrously unjust act can indelibly stain a whole life. A third, related obscurity introduced by ignoring a whole-life frame of reference is the extent to which both aesthetic criteria and the notion of excellence have clear roles in the evaluation of a life. The whole-life frame of reference, together with a plausible account of the variety of ways in which a life can be a good one, keeps Stoicism sharply distinct from Epicurean doctrines, or their modern “welfarist” offshoots. How well my life is going from the inside, so to speak, in terms of the quality of my experience, is only one of the things that enters into a Stoic evaluation of it. We hold that there is a single unifying aim in the life of every rational agent, and that aim, guided by the notion of a good life (happiness, eudaimonia), is virtue, understood as the perfection of agency.

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We have seen what bondage is only in relation to lordship. But it is a self-consciousness, and we have now to consider what it is, in this regard, in and for itself. In the first instance, the master is taken to be the essential reality for the state of bondage; hence, for it, the truth is the independent consciousness existing for itself, although this truth is not taken yet as inherent in bondage itself. Still, it does in fact contain within itself this truth of pure negativity and self-existence, because it has experienced this reality within it. For this consciousness was not in peril and fear for this element or that, nor for this or that moment of time, it was afraid for its entire being; it felt the fear of death, the sovereign master. It has been in that experience melted to its inmost soul, has trembled throughout its every fibre, and all that was fixed and steadfast has quaked within it. This complete perturbation of its entire substance, this absolute dissolution of all its stability into fluent continuity, is, however, the simple, ultimate nature of self-consciousness, absolute negativity, pure self-referrent existence, which consequently is involved in this type of consciousness. This moment of pure self-existence is moreover a fact for it; for in the master it finds this as its object. Further, this bondsman’s consciousness is not only this total dissolution in a general way; in serving and toiling the bondsman actually carries this out. By serving he cancels in every particular aspect his dependence on and attachment to natural existence, and by his work removes this existence away. Φ 195. The feeling of absolute power, however, realized both in general and in the particular form of service, is only dissolution implicitly; and albeit the fear of the lord is the beginning of wisdom, consciousness is not therein aware of being self-existent. Through work and labour, however, this consciousness of the bondsman comes to itself. In the moment which corresponds to desire in the case of the master’s consciousness, the aspect of the non-essential relation to the thing seemed to fall to the lot of the servant, since the thing there retained its independence. Desire has reserved to itself the pure negating of the object and thereby unalloyed feeling of self. This satisfaction, however, just for that reason is itself only a state of evanescence, for it lacks objectivity or subsistence. Labour, on the other hand, is desire restrained and checked, evanescence delayed and postponed; in other words, labour shapes and fashions the thing. The negative relation to the object passes into the form of the object, into something that is permanent and remains; because it is just for the labourer that the object has independence. This negative mediating agency, this activity giving shape and form, is at the same time the individual existence, the pure self-existence of that consciousness, which now in the work it does is externalized and passes into the condition of permanence. The consciousness that toils and serves accordingly attains by this means the direct apprehension of that independent being as its self. Φ 196. But again, shaping or forming the object has not only the positive significance that the bondsman becomes thereby aware of himself as factually and objectively self-existent; this type of consciousness has also a negative import, in contrast with its moment, the element of fear. For in shaping the thing it only becomes aware of its own proper negativity, existence on its own account, as an object, through the fact that it cancels the actual form confronting it. But this objective negative element is precisely alien, external reality, before which it trembled. Now, however, it destroys this extraneous alien negative, affirms and sets itself up as a negative in the element of permanence, and thereby becomes for itself a self-existent being.

In his recent critique of fashionable ecological philosophies, Andreas Malm pointedly remarks: 'When Latour writes that, in a warming world, 'humans are no longer submitted to the diktats of objective nature, since what comes to them is also an intensively subjective form of action,' he gets it all wrong: there is nothing intensively subjective but a lot of objectivity in ice melting. Or, as one placard at a demonstration held by scientists at the American Geophysical Union in December 2016: 'Ice has no agenda - it just melts.'' The reverse claim is that human interventions have only had such a menacing and even fatal consequences for our living conditions within the Earth system because human agency has not yet sufficiently freed itself from its dependence on natural history. This seems to be the conviction behind the 'Ecomodernist Manifesto,' for instance, which claims that 'knowledge and technology, applied with wisdom, might allow for a good, even great, Anthropocene,' and that a good Anthropocene 'demands that humans use their growing social, economic, and technological powers to make life better for people, stabilize the climate, and protect the natural world.' In this confrontation, an age-old dualism has assumed a new guise: the attempt to establish a complicity with the forces of destiny - if necessary at the price of surrendering human subjectivity or perhaps involving other forms of self-sacrifice - is juxtaposed with the attempt to achieve human autonomy by subordinating the planet under the superior power of human ingenuity. These two positions, a modernist stance and a position critical of it, are usually considered to represent mutually exclusive alternatives. Actually, however, the two positions have more in common than first meets the eye. At the beginning of chapter 3, I referred to Greek philosophers who suggested that the best way to protect oneself against the vicissitudes of fate was to learn how to submit oneself to it willingly, sacrificing one's drives and ambitions while expecting, at the same time, that this complicity with destiny would empower one to master worldly challenges. What unites the seemingly opposite positions, more generally speaking, is a shared move away from engagement with the concrete and individual human agency (i.e., with empirical human subjects and with the unequal power distribution in human societies) toward some powerful form of abstraction, be it 'to distribute agency' or to use the 'growing social, economic, and technological powers' of humanity for a better Anthropocene. I suggest that we take a more systemic look at the role of humanity in the Earth system, taking into account both its material interventions and the knowledge that enabled them.

The technosphere is described here as if neither history nor social or political dynamics mattered. It does not take into account collective agency or political, economic, and social structures, let alone the evolution of knowledge with its powerful impact on shaping technological systems. Has human technology now reached a stage (or will it any time soon) at which it attains the autonomy of an organism with its own agency - an autopoietic structure reproducing its own organization? Such generalizations tend to overlook some essential features of human interaction with the global environment. For instance, while the biosphere has proven its resilience over the course of at least 3.5 billion years of evolution, the technosphere may turn out to be a rather fragile scaffolding for human existence. While it is quite conceivable that the sum total of the unintended consequences of our actions has developed its own dynamics, even in the age of the Anthropocene escape routes may still be left to us - an observation, however, that does not imply, vice versa, that there will be a guarantee for the existence of an escape route. It rather appears that the dynamics underlying the Anthropocene might well enhance both the challenges with which we are confronted and our opportunities to react to them, leaving the question open as to whether the latter will always be sufficient to match the former. Is it possible, for instance, that geoengineering can intervene in the planetary system to the point that a new state of the planetary system would be reached in which high carbon dioxide concentration, radioactive pollution, and other unintended consequences of industrialization are no longer challenging problems but can be safely kept under control by novel technologies? Given the fact that macro-scale interventions in the Earth system are beyond anything that human engineering has achieved so far, and given the fact that there are still important gaps in our knowledge about our planetary system, we are certainly on the safer side to prioritize, at least for the time being and to the extent that it is possible at all, the preservation of our existing Earth system and damage control.

Gates had to take account of the many things that Rockefeller had ruled off-limits, such as funding social-welfare agencies.

Years ago, I represented a client, a firefighter/paramedic, in an administrative trial after he had been terminated for allegedly providing patient care that was below the department’s established standards. One central issue was the ongoing, on-the-job training firefighters/paramedics receive. Throughout the trial, senior officers of the department, including the Chief himself, preached and bloviated on and on about how the department is committed to providing only the best patient care and how their paramedics are held to a higher standard; how they are committed to serving the community with the highest level of blah, blah, blah. On cross examination, however, I asked each of them about how many hours a day each provider spends drilling or practicing firefighting technique and equipment. Each of them answered proudly that every firefighter/EMT and firefighter/paramedic, regardless of assignment, spends at least three hours each day practicing firefighting skills and/or rehearsing the use of various firefighting equipment; hoses, ladders, saws, and other firefighter equipment. Ok, that’s great. Through testimony, we determined that, based on a 10-shift work month, each firefighter/paramedic, regardless of assignment, spends at least 30 hours per month drilling, practicing, and/or rehearsing firefighting skills & equipment. That’s at a minimum of 360 hours per year of ongoing, on-the-job firefighter training. Outstanding. When the smoke is showing and the flames are roiling, they will be ready. They all displayed the same proud grin at how well trained their people are. For each of them, however, that smug grin quickly turned when I then asked about the number of hours per day each firefighter/paramedic spends drilling on or practicing patient care related techniques, skills, and tools. Every one of them squirmed as they responded with the truth that the department only offers three hours of patient care related education per month. That’s roughly a maximum of 36 hours of paramedic training for the entire year. It got worse when further testimony showed that patient care related calls account for more than 80 percent of their call volume and fire related calls less than 20 percent, I could see each of them deflate on the witness stand when I asked how they could truthfully say they were committed to providing the best patient care when barely 10 percent of their training addresses patient care, which constitutes over 80 percent of your department’s calls. The answers were more disjointed and nonsensical than a White House press briefing. Of course, across America the 10:1 ratio of ongoing firefighting training to EMS training is pretty consistent, which begs the question: Don’t they get it? Excellence is the product of practice. How can any rational person look at a 10:1 training ratio and declare themselves committed to the highest level of care? How can an agency neglect training on the most significant aspect of the business and then be surprised when issues of negligence and liability arise? Once again, it seems that old-school culture leaves EMS stuck in the mud and the law is not going to wait for agencies to figure out that living in the past compromises the future.

whose deaths are of little consequence.” This devaluation of migrant life is not just rhetorical: in 2018, investigative reporter Bob Ortega revealed that negligent tallying practices by the Border Patrol had failed to account for more than five hundred migrant deaths reported by medical examiners, landowners, and local law enforcement agencies over the last sixteen years. Those five hundred lives were, quite literally, erased from official records

Evidence available from research to date from the Department’s activities, from that of many other agencies and from other nations is sufficient cause for serious concern, even at the most optimistic end of the range of predicted results. This is of particular interest to the Department of Energy because U.S. fossil fuel use accounts for approximately 23 percent of the global total emissions of CO2 resulting from combustion. . . . The prospects for future growth in the use of renewable technology appear especially promising as research continues to improve their efficiency, economics, and reliability. Renewable energy use can reduce carbon emissions and give developing countries attractive alternatives to the use of fossil fuels and further depletion of forests.

What we do is far more than just internet research, though. We battle the counterfactual forces warping society. We insist on evidence. And we show ordinary citizens how to expose wrongdoing and demand accountability from the powerful.

Ministry for the Protection of State Security. This ominously named agency is effectively North Korea’s political police. It runs an extensive network of informers. By the accounts of defectors, there is at least one informer for every fifty people—more even than East Germany’s notorious Stasi,

Export Credit Guarantees.‘After all, Madame Nhu is asking a thousand dollars an interview, in this case we can insist on five and get it. Damn it, this is The Man . . . ’ The brain dulls. An exhibition of atrocity photographs rouses a flicker of interest. Meanwhile, the quasars burn dimly from the dark peaks of the universe. Standing across the room from Catherine Austin, who watches him with guarded eyes, he hears himself addressed as ‘Paul’, as if waiting for clandestine messages from the resistance headquarters of World War III. Five Hundred Feet High. The Madonnas move across London like immense clouds. Painted on clapboard in the Mantegna style, their composed faces gaze down on the crowds watching from the streets below. Several hundred pass by, vanishing into the haze over the Queen Mary Reservoir, Staines, like a procession of marine deities. Some remarkable entrepreneur has arranged this tour de force; in advertising circles everyone is talking about the mysterious international agency that now has the Vatican account. At the Institute Dr Nathan is trying to sidestep the Late Renaissance. ‘Mannerism bores me. Whatever happens,’ he confides to Catherine Austin, ‘we must keep him off Dali and Ernst.’ Gioconda. As the slides moved through the projector the women’s photographs, in profile and full face, jerked one by one across the screen. ‘A characteristic of the criminally insane,’ Dr Nathan remarked, ‘is the lack of tone and rigidity of the facial mask.’ The audience fell silent. An extraordinary woman had appeared on the screen. The planes of her face seemed to lead towards some invisible focus, projecting an image that lingered on the walls, as if they were inhabiting her skull. In her eyes glowed the forms of archangels. ‘That one?’ Dr Nathan asked quietly. ‘Your mother? I see.

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Because we can choose our actions, because we decide, we also can be blamed. Accountability comes with choice. Being forced at gunpoint to hand over money doesn’t make us culpable, but robbing a bank does. Crossing a street while sleepwalking will not lead to punishment, but deliberately running over a pedestrian will. Responsibility is the flip side of agency; it’s part and parcel of making choices.

So what is the alternative to rational choice conceived as a value-neutral predictive science? Hermeneutics encourages economists to conceive of rational choice as a heuristic. Heuristics, in this sense, are fruitful ways of generating insights or conclusions about social reality. Heuristics are not to be confused with explanations. Because humans are self-interpreting, explanation requires grasping the actual meanings and beliefs that contingently cause a belief or action. To explain social reality economists must construct narratives or stories. By contrast, a heuristic need neither describe nor explain economic life. Instead, it offers a way of thinking about society that might help consider possible outcomes and hypothetical scenarios. This means that rational choice must never be confused as having generated an actual account of what particular people are doing or why they are doing it. Colin Hay helpfully proposes the notion of rational choice as an effective method for considering

Note: I am sure that now they will approach Medium to stop me from writing. Let’s see what happens. “A genuine person or celebrity doesn’t need a certificate or blue tick. Such ways are blackmailing your passion, emotion, or willingness. Criminals and money-mongers misuse and try to earn in an ugly and easy way. This trend also discriminates against others who cannot afford such an awkward notion.” Istay determined every day. I cannot tolerate liars and those who misuse their authority and attempt to victimize the righteous for their will and purpose in an illegitimate way to please their godfathers of the mafia and international criminal intelligence agencies. I am pretty sure, after reviewing again the replies from the Twitter team that mirror and endorse the Twitter team, that someone works for intelligence agencies or criminal and mafia groups. Since the beginning months of this year, I have been continuously victimized without specifying why I was posting the wrong things. I am going to publish a few emails that will exhibit the picture of how I was being victimized, harassed, and even threatened about things that I was neither aware of nor that the team explained. I was already under the attacks of criminals and even the gang of filthy-minded gays who were suffering from mental issues and sexual frustration; knowing it, I am not gay. In the Twitter team, the presence of such ones is not excluded since I felt a similar style of victimization. How do they dare to adopt such mean tactics to gain their will and desire? This reply email shows that a screenshot article has been displayed since 2020. After four years, it became an issue for someone in the Twitter team who continued to lock my account and tag the restriction flag. Text of my emails; “I am still uncertain about what to post and what not to post. You didn’t specify why my account was locked, whether it was because of the content I removed or something else. Is it permissible for me to share media and social media links in which my quotes are mentioned? My writings do not contain any personal attacks; nonetheless, thank you.” “You locked my Twitter, @EhsanSehgal, again; you know why you are doing it. Now, I can say only goodbye to my locked account and enjoy your terror. It is not a protection of my account; it is victimization. No more requests to unlock my account. Someone of angelic character will do it without my request. Shame on you all, involved ones.” Team replied; Hello, “We had a look at your account, and it appears that everything is now resolved! If that’s not the case, please reply to this message, and we’ll continue to help. Thanks,” X Support This was a screenshot article from Wikipedia about me on my profile that was illegitimately removed by such people as the Twitter team forced me to remove. Despite that, they continued locking my account to identify and provide an ID or passport. I did that twice and identified several times, but the team seemed not satisfied since their goal was something else; they would not approach nor be able to do it. To stop such criminal torture, I deactivated my account and decided never to come back there again.

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Meanwhile King ‘Abdullah of Transjordan had his own ambitions to dominate as much as possible of Palestine, having done his best to come to terms with both the Zionists and his British backers over his plans for the country. As Avi Shlaim reports in Collusion Across the Jordan, his account of this era, extensive clandestine contact took place between King ‘Abdullah and Jewish Agency leaders (later Israeli prime ministers) Moshe Sharett and Golda Meir.30 As the United Nations moved toward partition of Palestine, the king repeatedly met with them secretly in the hope of reaching an accord in which Jordan would incorporate the part of Palestine to be designated for its Arab majority. The king confidently gave them his assurances that the Palestinians would come around and assent to his rule.* Thus ‘Abdullah, unlike Iraq’s Nuri, had no use for any form of independent Palestinian leadership or for a body like the Arab Office that would serve as their diplomatic arm.

A great believer in dreams and portents, Miss Bickle looked around attentively. "I am sure that means something. Whenever I sleep ill, it always means something. Why, just last week I spent all Tuesday night tossing and turning, and then I woke in the morning to discover that one of my best peach gloves had gone missing." "That doesn't seem very, very meaningful," Miss Mitchelmore observed. "Oh, but it is. For I am sure it was misplaced only through supernatural agency." She was right on this account. In my defence, I was bored.

Mythology provides evidence of course, but evidence to be handled cautiously, for it is never firsthand and represents one stage in the evolution of beliefs; sometimes it even signals their death. It is nonetheless unavoidable for an investigation of the type I am undertaking here. Mythology also conveys extremely old fossilized notions that it reworks, remodels, or renovates—because the stories it tells deliver some essential truths—which are then inscribed in the order of the world as envisioned by the one god, or the many gods, or by some supernatural agency that gives order to original chaos. Mythology, both Christian and pagan, is therefore a scholarly, artistically sculpted account that is rich in inventions intended to connect the scattered limbs of the beliefs it gathers and to give them consistency, or else restore their coherence. It is therefore necessary to ceaselessly cross-check the information that we glean from mythology with the help of material that comes through other channels.

No one denies that we are influenced by genes and environment. What is denied is that we are determined by our genes and/or environment, that we are literally puppets that cannot act differently, that we have no moral agency, no personal accountability, that we are mere machines. No one who accepts the eternity of the soul can regard our current body, and current environment, as what makes us what we are. Only atheists and materialists hold such ideas. To deny free will is to deny the soul. Without the soul, we would indeed be machines. To put it another way, the reality of free will is the proof of the existence of the soul (since free will is impossible otherwise). People such as Sam Harris require free will to be false because, if it isn’t, his materialist belief system is false.

You commit a crime if you support and collaborate with hired members of the criminal intelligence agencies who approach you to eliminate the truth. Sure, you also perpetrate and exploit the rules in an unfair context; indeed, it obtains a desired outcome that victimizes the victim.” “As a human, I love and respect all people; I fight for others’ rights as an advocate of humanity; and I also bring to justice those who commit crimes and misdeeds, regardless of distinctions, even if I face the consequences and victimization. Despite that, I never hesitate to exercise and practice it, feeling and learning that if death is everyone’s fate and destiny, then why not accept it in such a glorious way?” After being victimized by fake accounts of Rumi and the son of a shit, Sa Sha, on social media, I blocked them. However, they cannot escape from the inhuman crimes that they have been committing on social media while living in a civilized society. He, the son of a snake, and she, the shit of a snake, disappeared, working together to victimize me for many years with the consent of criminal intelligence agencies and Qadiyanis, the followers of a fake religion of a fake Jesus. More than a decade ago, their profiles started with fake names; behind that were a top cheater, criminal, inhuman, sadist, pretender, and worse than a beast, with the conspiracy of other criminals. However, I became the victim of those criminals and inhuman nature who succeeded in putting me on the death list. In 2020, the criminal’s chief and his gang from Canada, Germany, the USA, Australia, the Netherlands, Pakistan, India, the Middle East, and around the world, along with other criminals, succeeded in deleting an article on me on Wikipedia and sending abusive, insulting, and discriminating emails to my immediate family. They remained in their criminal ways to defame and damage me, but they significantly failed and faced the penalty for their wrong deeds by God and the law of the world. Despite that, they reached their mental match once to further victimize me; this time, they were directly on my social media, but through their team of evil-minded people to victimize, harass, threaten, and damage my writings, label restrictions, and lock my account every time. Read this underlined link in detail. As a result, I became compulsive enough to deactivate my profile on Twitter to stay away from all such scoundrels. Alas, deactivated Twitter account will automatically become deleted forever after thirty days; consequently, I will lose more than one hundred thousand tweets and my post data because of Elon Musk and his dastard team, who support the political mafia and forced me to remove a screenshot of a Wikipedia article that was illegitimately removed as they harassed me by tagging, restricting, and locking my account and asking my ID card to transfer my privacy to third parties of political criminals and to make my opponents happy. It is a crime to restrict freedom of expression through such tactics under the umbrella of community behaviour.

My tolerance and patience do not mean; I will ignore honesty and justice; criminals, whether officials of Intelligence Agencies or Mafia groups or espionage by Wikipedians, will have to face accountability and bear the punishment for their misdeeds.

think the only way to avoid talking about your own loss is to do the project: focus on other people’s situations instead.’ Rachel sighed again. She couldn’t deny there was a certain logic to this. ‘And what about you?’ she asked. ‘I mean, asking to switch assignments won’t do you any favours in terms of your position here. This is a huge account and we both know you can bring it in – it would cement your celebrity status for good.’ Jack ignored her sarcasm. ‘I’m good at what I do. There’ll be plenty more chances for me to get this agency coveted, lucrative clients.’ Rachel pulled her hand out of his and crossed her arms. He was infuriatingly confident. ‘On the other hand …’ Jack said, ‘if we go ahead with Lighthouse, I’ll be with you, supporting you – and I’ll know the truth. And at least it sounds as if the content side of things won’t require too much soul-searching. It seems pretty clear Olivia Mason already knows what’s best when it comes to writing material for her new website.’ ‘True.’ Rachel stood up straighter and pulled her shoulders back a little. Jack was right: refusing to work on this account was guaranteed to raise questions about her past, not to mention her emotional stability. What kind of person was still this churned up about a bereavement – even a close one – after almost sixteen years? A loss they never breathed a word about, even to good friends? She decided to put those questions away for examination at some future, unspecified time. Then there was the risk that she’d mark herself out as difficult or unprofessional by refusing to do the work she’d been given. All things considered, it might be better to put her head down and get on with this. It would be a difficult few weeks, but ploughing on was probably preferable to publicly dredging up past pain. ‘Okay,’ Rachel said, subdued but certain. ‘Okay?’ ‘Yeah. I don’t think I have much choice here, do I? Sticking with the account seems like the lesser of two evils.’ ‘It’s going to be fine,’ Jack said bracingly. ‘And it’ll be over within a few weeks, just like the BHGH pitch. Once we get this done, we’ll be on to the next big thing – other people will be manning the account – and we never have to talk about any of this again if you don’t want to.’ Rachel nodded. Jack reached for her hand again, squeezing it and then letting go as they turned to walk back into the building. ‘Will you be all right?’ he asked as she headed towards the ladies. ‘I think so,’ she said. ‘And … I’m sorry I had a go at

Meanwhile, Facebook censors Palestinian groups so often that they have created their own hashtag, #FBCensorsPalestine. That the groups have become prominent matters little: in 2016, Facebook blocked accounts belonging to editors at the Quds News Network and Shehab News Agency in the West Bank; it later apologized and restored the accounts.30 The following year, it did the same to the official account of Fatah, the ruling party in the West Bank.31 A year after Facebook’s relationship with the Israelis was formalized, the Guardian released a set of leaked documents exposing the ways the company’s moderation policy discriminates against Palestinians and other groups. Published in a series called “The Facebook Files,” the documents contained slides from manuals used to train content moderators. On the whole, the leaks paint a picture of a disjointed and disorganized company where the community standards are expanded piecemeal, and little attention is given to their consequences. Anna, the former Facebook operations specialist I spoke with, agrees: “There’s no ownership of processes from beginning to end.” One set of documents demonstrate with precision the imbalance on the platform between Palestinians and Israelis (and the supporters of both). In a slide deck entitled “Credible Violence: Abuse Standards,” one slide lists global and local “vulnerable” groups; alongside “foreigners” and “homeless people” is “Zionists.”32 Interestingly, while Zionists are protected as a special category, “migrants,” as ProPublica has reported, are only “quasi-protected” and “Black children” aren’t protected at all.33 In trying to understand how such a decision came about, I reached out to numerous contacts, but only one spoke about it on the record. Maria, who worked in community operations until 2017, told me that she spoke up against the categorization when it was proposed. “We’d say, ‘Being a Zionist isn’t like being a Hindu or Muslim or white or Black—it’s like being a revolutionary socialist, it’s an ideology,’” she told me. “And now, almost everything related to Palestine is getting deleted.

Tolstoy’s accounts of Borodino and Austerlitz show us what real war is like: no one knows what the orders are or who is winning. No one has any idea what to do. Soldiers are permitted to kill each other and are maddened, sooner or later, by the realization that someone else, somewhere relatively comfortable, thinks this is the right thing for them to do. And we are not so far from that kind of chaos in everyday life, really. I walk down the street towards the Infirmary, every Wednesday, and I go in and wait and sit down and everyone is quite polite, and I am played with by the law and turned into a sexless person. The most extraordinary thing is done behind a nice white screen. And the nurse who injects me does it with a good will, because she has been told that it is her job. She doubtless thinks of herself as a freely choosing agent. She likes to think she does her job well, but at the same time she is just doing her job. (One hears this a lot.) That means she does not take ultimate responsibility for her actions, because those kinds of decisions are taken, or absorbed, by more powerful persons, like Tolstoy’s generals, who know what they are doing. She sees no contradiction between this and her own intuitive sense of agency.

We can’t leave it up to the goodwill of companies and government agencies to do the hard work of auditing and refining their algorithms while shielded from public view. Instead, we need to create an expectation that they will do so, transparently, as part of a new era of algorithmic accountability. Many decisions that impact our lives will depend on it.

The problem with these top-down accounts of political change is that they privilege institutions over citizen agency and thus understate the role of civil society and different forms of civic activity. This is unfortunate because civil society, by making the exercise of state power more accountable to the public, can help to make state institutions more democratic.

On the one hand, Vacca was enthusiastic that New York was at the forefront of using data to improve the delivery of city services. But he was also deeply troubled that those on the receiving end of these decisions were not even aware of how they were being made or how they might challenge them if they seemed wrong. Vacca proposed legislation to mandate that city agencies publish the source code of all algorithms and allow members of the public to self-test them by submitting their own data and getting the results. During a committee hearing in 2017, he framed his bill as a key to democracy in the digital age: “In our city it is not always clear when and why agencies deploy algorithms, and when they do, it is often unclear what assumptions they are based upon and what data they even consider. . . . When government institutions utilize obscure algorithms, our principles of democratic accountability are undermined.

My tolerance and patience do not mean I will ignore honesty and justice; criminals, whether officials of intelligence agencies, Mafia groups, or espionage by Wikipedians, will have to face accountability and bear the punishment for their misdeeds.