Appreciating The Similarities Quotes

Plainly, such an approach does not exclude other ways of trying to comprehend the world. Someone committed to it (as I am) can consistently believe (as I do) that we learn much more of human interest about how people think and feel and act by reading novels or studying history than from all of naturalistic psychology, and perhaps always will; similarly, the arts may offer appreciation of the heavens to which astrophysics cannot aspire.

If I take a lamp and shine it toward the wall, a bright spot will appear on the wall. The lamp is our search for truth... for understanding. Too often, we assume that the light on the wall is God, but the light is not the goal of the search, it is the result of the search. The more intense the search, the brighter the light on the wall. The brighter the light on the wall, the greater the sense of revelation upon seeing it. Similarly, someone who does not search - who does not bring a lantern - sees nothing. What we perceive as God is the by-product of our search for God. It may simply be an appreciation of the light... pure and unblemished... not understanding that it comes from us. Sometimes we stand in front of the light and assume that we are the center of the universe - God looks astonishingly like we do - or we turn to look at our shadow and assume that all is darkness. If we allow ourselves to get in the way, we defeat the purpose, which is to use the light of our search to illuminate the wall in all its beauty and in all its flaws; and in so doing, better understand the world around us.

When confronted with a problem involving the use of the reasoning faculties, individuals of strong intellect keep their poise, and seek to reach a solution by obtaining facts bearing upon the question. Those of immature mentality, on the other hand, when similarly confronted, are overwhelmed. While the former may be qualified to solve the riddle of their own destiny, the latter must be led like a flock of sheep and taught in simple language. They depend almost entirely upon the ministrations of the shepherd. The Apostle Paul said that these little ones must be fed with milk, but that meat is the food of strong men. Thoughtlessness is almost synonymous with childishness, while thoughtfulness is symbolic of maturity. There are, however, but few mature minds in the world; and thus it was that the philosophic-religious doctrines of the pagans were divided to meet the needs of these two fundamental groups of human intellect--one philosophic, the other incapable of appreciating the deeper mysteries of life. To the discerning few were revealed the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. In order to make simple the great truths of Nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. While the ignorant multitudes brought their offerings to the altars of Priapus and Pan (deities representing the procreative energies), the wise recognized in these marble statues only symbolic concretions of great abstract truths. In all cities of the ancient

We are not great connoisseurs of the two twilights. We miss the dawning, exclusably enough, by sleeping through it, and are as much strangers to the shadowless welling-up of day as to the hesitant return of consciousness in our slowly waking selves. But our obliviousness to evening twilight is less understandable. Why do we almost daily ignore a spectacle (and I do not mean sunset but rather the hour, more or less, afterward) that has a thousand tonalities, that alters and extends reality, that offers, more beautifully than anything man-made, a visual metaphor or peace? To say that it catches us at busy or tired moments won't do; for in temperate latitudes it varies by hours from solstice to solstice. Instead I suspect that we shun twilight because if offers two things which, as insecurely rational beings, we would rather not appreciate: the vision of irrevocable cosmic change (indeed, change into darkness), and a sense of deep ambiguity—of objects seeming to be more, less, other than we think them to be. We are noontime and midnight people, and such devoted camp-followers of certainly that we cannot endure seeing it mocked and undermined by nature. There is a brief period of twilight of which I am especially fond, little more than a moment, when I see what seems to be color without light, followed by another brief period of light without color. The earlier period, like a dawn of night, calls up such sights as at all other times are hidden, wistful half-formless presences neither of day nor night, that draw up with them similar presences in the mind.

Moreover, knowledge and investigation help promote wonder they do not destroy it. Whatever our tastes, we can generally appreciate such things as music, art or wine better when we understand a bit about them. We read up on our favourite singers or artists because we feel we can appreciate their work better when we know how they think and what they bring to their work. The giddy delight and curiosity that comes from marvelling at the beauty of this universe is deepened, not cheapened, by the laws and facts science gives us to aid our understanding. In a similar way, the psychological tricks at work behind many seemingly paranormal events are truly more fascinating than the explanation of other-worldiness precisely because they are of this world, and say something about how rich and complex and mysterious we are as human beings to be convinced by such trickery, indeed to want to perpetuate it in the first place.

Who would appreciate such candor? No one. None of us really likes honesty. We prefer deception –but only when it is unabashedly flattering or artfully camouflaged. Groups seem to need to believe that they are superior to others and that they have a purpose greater than just passing along their genes to the next generation. Individuals seem to need similar delusions – about who they are and why they do what they do. They need heroes, however fraudulent… Studies show that people are more likely to accept the opinion of a confident con man than the cautious view of someone who actually knows what he is talking about. And professionals who form overconfident opinions on the basis of incorrect readings of the facts are more likely to succeed than their more competent peers who display greater doubt. What’s more, deception works best, according to studies by psychologists, when the person doing the deceiving is fool enough to be deceived, too; that is, when he believes his own lies. That is why incompetent leaders – who are naïve enough to fall for their own guff – are such a danger to civilized life. If they are modern leaders, they must also delude themselves into thinking they know how to make the world a better place. Invariably, the answers they propose to problems are ones that bubble up from their own vanity, the essence of which is to make the rest of the world look just like them!

Ever since I could remember, I'd been engaging in literary transference/transplantation/translation from one culture to another. Growing up on English literature, I taught myself to see my daily reality reflected in my reading material, while plumbing its universal truths in search of particulars... In reading English literature with a Pakistani lense, it seemed to me that all cultures were concerned with the same eternal questions and that people were more similar to one another than they were different. As Alys Binat says in Unmarriagble, "Reading widely can lead to an appreciation of the universalities across cultures." But as Valentine Darsee says, "We've been forced to seek ourselves in the literature of others for too long.

I look at all the houses along the street. They're all so similar, and I can't help trying to imagine the diffrrences of all the families inside their homes. I wonder if any of them are hiding secrets? If any of them are falling in love. Or out of love. Are they happy? Sad? Scared? Broke? Lonely? Do they appreciate what they have? Do Gus and Erica appreaciate their health? Does Scott appreciate his supplemental rental income? Because every bit of it, every last bit of it, is fleeting. Nothing is permanent. The only thing any of us have in common is the inevitable. We'll all eventually die.

That requires as much power as a small radio transmitter--and rather similar skills to operate. For it's the application of the power, not its amount, that matters. How long do you think Hitler's career as a dictator of Germany would have lasted, if wherever he went a voice was talking quietly in his ear? Or if a steady musical note, loud enough to drown all other sounds and to prevent sleep, filled his brain night and day? Nothing brutal, you appreciate. Yet, in the final analysis, just as irresistible as a tritium bomb.

Global experience -- whether gained from work, travel, or more challenging exploration -- shreds preconceptions and stereotypes, deepens appreciation of cultural similarities and diversity, and integrates local insights into the coverage of international issues." -- K. Lee Lerner. Saint-Rémy-de-Provence, April 2010.

This is an ode to life. The anthem of the world. For as there are billions of different stars that make up the sky so, too, are there billions of different humans that make up the Earth. Some shine brighter but all are made of the same cosmic dust. O the joy of being in life with all these people! I speak of differences because they are there. Like the different organs that make up our bodies. Earth, itself, is one large body. Listen to how it howls when one human is in misery. When one kills another, the Earth feels the pang in its chest. When one orgasms, the Earth craves a cigarette. Look carefully, these animals are beauty spots that make the Earth’s face lovelier and more loveable. These oceans are the Earth’s limpid eyes. These trees, its hair. This is an ode to life. The anthem of the world. I will no longer speak of differences, for the similarities are larger. Look even closer. There may be distances between our limbs but there are no spaces between our hearts. We long to be one. We long to be in nature and to run wild with its wildlife. Let us celebrate life and living, for it is sacrilegious to be ungrateful. Let us play and be playful, for it is sacrilegious to be serious. Let us celebrate imperfections and make existence proud of us, for tomorrow is death, and this is an ode to life. The anthem of the world.

Alexander Hamilton Junior High School -- SEMESTER REPORT -- STUDENT: Joseph Margolis TEACHER: Janet Hicks ENGLISH: A, ARITHMETIC: A, SOCIAL STUDIES: A, SCIENCE: A, NEATNESS: A, PUNCTUALITY: A, PARTICIPATION: A, OBEDIENCE: D Teacher's Comments: Joseph remains a challenging student. While I appreciate his creativity, I am sure you will agree that a classroom is an inappropriate forum for a reckless imagination. There is not a shred of evidence to support his claim that Dolley Madison was a Lesbian, and even fewer grounds to explain why he even knows what the word means. Similarly, an analysis of the Constitutional Convention does not generate sufficient cause to initiate a two-hour classroom debate on what types of automobiles the Founding Fathers would have driven were they alive today. When asked on a subsequent examination, "What did Benjamin Franklin use to discover electricity?" eleven children responded "A Packard convertible". I trust you see my problem. [...] Janet Hicks Parent's Comments: As usual I am very proud of Joey's grades. I too was unaware that Dolley Madison was a Lesbian. I assumed they were all Protestants. Thank you for writing. Ida Margolis

...an external reward can affect one's interpretation of one's own motivation, and interpretation that comes to be self-fulfilling. A similar effect may account for the familiar fact that when someone turns his hobby into a business, he often loses pleasure in it. Likewise, an intellectual who pursues an academic career gets professionalized, and this may lead him to stop thinking. This line of reasoning suggests that the kind of appreciative attention where one remains focused on what one is doing can arise only in leisure activities. Such a conclusion would put pleasurable absorption beyond the ken of any activity that is undertaken for the sake of making money, because although money is undoubtedly good, it is not intrinsically so.

Reader: Will you not admit that you are arguing against yourself? You know that what the English obtained in their own country they obtained by using brute force. I know you have argued that what they have obtained is useless, but that does not affect my argument. They wanted useless things and they got them. My point is that their desire was fulfilled. What does it matter what means they adopted? Why should we not obtain our goal, which is good, by any means whatsoever, even by using violence? Shall I think of the means when I have to deal with a thief in the house? My duty is to drive him out anyhow. You seem to admit that we have received nothing, and that we shall receive nothing by petitioning. Why, then, may we do not so by using brute force? And, to retain what we may receive we shall keep up the fear by using the same force to the extent that it may be necessary. You will not find fault with a continuance of force to prevent a child from thrusting its foot into fire. Somehow or other we have to gain our end. Editor: Your reasoning is plausible. It has deluded many. I have used similar arguments before now. But I think I know better now, and I shall endeavour to undeceive you. Let us first take the argument that we are justified in gaining our end by using brute force because the English gained theirs by using similar means. It is perfectly true that they used brute force and that it is possible for us to do likewise, but by using similar means we can get only the same thing that they got. You will admit that we do not want that. Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even men who have been considered religious have committed grievous crimes. Your reasoning is the same as saying that we can get a rose through planting a noxious weed. If I want to cross the ocean, I can do so only by means of a vessel; if I were to use a cart for that purpose, both the cart and I would soon find the bottom. "As is the God, so is the votary", is a maxim worth considering. Its meaning has been distorted and men have gone astray. The means may be likened to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. I am not likely to obtain the result flowing from the worship of God by laying myself prostrate before Satan. If, therefore, anyone were to say : "I want to worship God; it does not matter that I do so by means of Satan," it would be set down as ignorant folly. We reap exactly as we sow. The English in 1833 obtained greater voting power by violence. Did they by using brute force better appreciate their duty? They wanted the right of voting, which they obtained by using physical force. But real rights are a result of performance of duty; these rights they have not obtained. We, therefore, have before us in English the force of everybody wanting and insisting on his rights, nobody thinking of his duty. And, where everybody wants rights, who shall give them to whom? I do not wish to imply that they do no duties. They don't perform the duties corresponding to those rights; and as they do not perform that particular duty, namely, acquire fitness, their rights have proved a burden to them. In other words, what they have obtained is an exact result of the means they adapted. They used the means corresponding to the end. If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay you for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation. Thus we see three different results from three different means. Will you still say that means do not matter?

This is one of the big discoveries of twenty-first century genetics: our genomes, each three billion DNA ‘letters’ long, are very similar, across genders, ethnicities, religions and social classes. This is an important equalizing fact that societies across the world should appreciate.

Leonardo’s willingness to question and then abandon the enticing analogy between the circulation of water on the earth and the circulation of blood in the human body shows his curiosity and ability to be open-minded. Throughout his life, he was brilliant at discerning patterns and abstracting from them a framework that could be applied across disciplines. His geology studies show an even greater talent: not letting these patterns blind him. He came to appreciate not only nature’s similarities but also its infinite variety. Yet even as he abandoned the simplistic version of the microcosm-macrocosm analogy, he retained the aesthetic and spiritual concept underlying it: the harmonies of the cosmos are reflected in the beauty of living creatures.

I don’t know how anyone can appreciate devotion that slavish. It’s not objective. I have a similar issue with religion.

And if, as all philosophers on the subject have noted, art is a human activity that relies on the senses to reach the soul, did it not also stand to reason that dogs -- at least dogs of Mr. Bones' caliber -- would have it in them to feel a similar aesthetic impulse? Would they not, in other words, be able to appreciate art? As far as Willy knew, no one had ever thought of this before. Did that make him the first man in recorded history to believe such a thing was possible? No matter. It was an idea whose time had come. If dogs were beyond the pull of oil paintings and string quartets, who was to say they wouldn't respond to an art based on the sense of smell? Why not an olfactory art? Why not an art for dogs that dealt with the world as dogs knew it?

I wiped my eyes on my sleeve and jumped when I turned and found Ren’s brother standing behind me as a man. Ren got up, alert, and watched him carefully, suspicious of Kishan’s every move. Ren’s tail twitched back and forth, and a deep grumble issued from his chest. Kishan look down at Ren, who had crept even closer to keep an eye on him, and then looked back at me. He reached out his hand, and when I placed mine in it, he lifted it to his lips and kissed it, then bowed deeply with great aplomb. “May I ask your name?” “My name is Kelsey. Kelsey hayes.” “Kelsey. Well, I, for one, appreciate all the efforts you have made on our behalf. I apologize if I frightened you earlier. I am,” he smiled, “out of practice in conversing with young ladies. These gifts you will be offering to Durga. Would you kindly tell me more about them?” Ren growled unhappily. I nodded. “Is Kishan your given name?” “My full name is actually Sohan Kishan Rajaram, but you can call me Kishan if you like.” He smiled a dazzling white smile, which was even more brilliant due to the contrast with his dark skin. He offered an arm. “Would you please sit and talk with me, Kelsey?” There was something very charming about Kishan. I surprised myself by finding I immediately trusted and liked him. He had a quality similar to his brother. Like Ren, he had the ability to set a person completely at ease. Maybe it was their diplomatic training. Maybe it was how their mother raised them. Whatever it was made me respond positively. I smiled at him. “I’d love to.” He tucked my arm under his and walked with me over to the fire. Ren growled again, and Kishan shot a smirk in his direction. I noticed him wince when he sat, so I offered him some aspirin. “Shouldn’t we be getting you two to a doctor? I really think you might need stitches and Ren-“ “Thank you, but no. You don’t need to worry about our minor pains.” “I wouldn’t exactly call your wounds minor, Kishan.” “The curse helps us to heal quickly. You’ll see. We’ll both recover swiftly enough on our own. Still, it was nice to have such a lovely young woman tending to my injuries.” Ren stood in front of us and looked like he was a tiger suffering from apoplexy. I admonished, “Ren, be civil.” Kishan smiled widely and waited for me to get comfortable. Then he scooted closer to me and rested his arm on the log behind my shoulders. Ren stepped right between us, nudged his brother roughly aside with his furry head, creating a wider space, and maneuvered his body into the middle. He dropped heavily to the ground and rested his head in my lap. Kishan frowned, but I started talking, sharing the story of what Ren and I had been through. I told him about meeting Ren at the circus and about how he tricked me to get me to India. I talked about Phet, the Cave of Kanheri, and finding the prophecy, and I told him that we were on our way to Hampi. As I lost myself in our story, I stroked Ren’s head. He shut his eyes and purred, and then he fell asleep. I talked for almost an hour, barely registering Kishan’s raised eyebrow and thoughtful expression as he watched the two of us together. I didn’t even notice when he’d changed back into a tiger.

the Sabbath almost singlehandedly creates and strengthens family ties and friendships. When a person takes off from work one day every week, that day almost inevitably becomes a day spent with other people—namely, family and/or friends. It has similar positive effects on marriages. Ask anyone married to a workaholic how good it would be for their marriage if the workaholic would not work for one day each week—and you can appreciate the power of the Sabbath Day.

This witnessing consciousness, this formless dimension of yourself, is the awareness in which your experience happens, yet it remains untouched by this experience at all times. It is similar to the background of white on which you are reading these words. This white background allows any and every word to exist within it, yet it is not confined to any of these words. Similarly, your awareness allows any and every form to exist within it, but it is not bound to any of these forms.

In dealing with objections, as with differences of opinion, nothing is gained by confrontation, though much is to be gained by appreciation of the other's viewpoint. Most objections you hear are best handled by first demonstrating your understanding of the other's viewpoint. Always start your response with 'I understand' or 'I can appreciate your position' or 'I see your point' or 'of course' followed by 'However' or 'Also consider' or a similar line that puts you back into consideration.

As children we have no appreciation of scenery because, having not yet stored similar scenes in our imagination, with their attendant emotions and circumstances, we perceive it without psychic depth. I now looked at the cloudcrowned summits with my

Saeed was certain he was in love. Nadia was not certain what exactly she was feeling, but she was certain it had force. Dramatic circumstances, such as those in which they and other new lovers in the city now found themselves, have a habit of creating dramatic emotions, and furthermore the curfew served to conjure up an effect similar to that of a long-distance relationship, and long-distance relationships are well known for their potential to heighten passion, at least for a while, just as fasting is well known to heighten one’s appreciation for food.

The truly wide taste in reading is that which enables a man to find something for his needs on the sixpenny tray outside any secondhand bookshop. The truly wide taste in humanity will similarly find something to appreciate in the cross-section of humanity one has to meet every day.

It is good we have variation of colors to make this world more colorful and beautiful. We can learn to appreciate the variations within ourselves, then accept and enjoy all the various colorations making me and you, uniquely different and similar, making this globe glows beautifully colorful as intended to be.

Daniel Bernoulli: "Then this distinguished scholar informed me that the celebrated mathematician, Cramer, had developed a theory on the same subject several years before I produced my paper. Indeed I have found his theory so similar to mine that it seems miraculous that we independently reached sch close agreement on this sort of subject.

I make this point to stress that the brilliance of neoindigenous youth cannot be appreciated by educators who are conditioned to perceive anything outside their own ways of knowing and being as not having value. This is similar to white teachers at the Carlisle School who sought to ban the language and customs of their indigenous students and replace them with “American culture.” The University of Minnesota Human Rights Center describes this process as the silencing of voice and history that is part of the indigenous experience. I argue that enduring this silencing process is something that both the indigenous and neoindigenous have in common, and should be used as a way to connect them.

Let me illustrate. This morning I had a fresh mango for breakfast: a large, beautiful, fragrant one which had been allowed to ripen until just the right moment, when the skin was luminous with reds and oranges. You can see from that kind of description that I like mangoes. I must have eaten thousands of them when I was growing up, and I probably know most varieties intimately by their color, shape, flavor, fragrance, and feel. Sankhya would say that this mango I appreciated so much does not exist in the world outside – at least, not with the qualities I ascribed to it. The mango-in-itself, for example, is not red and orange; these are categories of a nervous system that can deal only with a narrow range of radiant energy. My dog Bogart would not see a luscious red and orange mango. He would see some gray mass with no distinguishing features, much less interesting to him than a piece of buttered toast. But my mind takes in messages from five senses and fits them into a precise mango-form in consciousness, and that form – nothing outside – is what I experience. Not that there is no “real” mango! But what I experience, the objects of my sense perception and my “knowing,” are in consciousness, nowhere else. A brilliant neuroscientist I was reading recently says something similar in contemporary language: we never really encounter the world; all we experience is our own nervous system.

Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.

G'Kar: If I take a lamp and shine it toward the wall, a bright spot will appear on the wall. The lamp is our search for truth, for understanding. Too often, we assume that the light on the wall is God, but the light is not the goal of the search, it is the result of the search. The more intense the search, the brighter the light on the wall. The brighter the light on the wall, the greater the sense of revelation upon seeing it. Similarly, someone who does not search – who does not bring a lantern – sees nothing. What we perceive as God is the by-product of our search for God. It may simply be an appreciation of the light, pure and unblemished, not understanding that it comes from us. Sometimes we stand in front of the light and assume that we are the center of the universe – God looks astonishingly like we do – or we turn to look at our shadow and assume that all is darkness. If we allow ourselves to get in the way, we defeat the purpose, which is to use the light of our search to illuminate the wall in all its beauty and in all its flaws; and in so doing, better understand the world around us.

He was particularly prolific, as David Crystal points out, when it came to attaching un- prefixes to existing words to make new words that no one had thought of before – unmask, unhand, unlock, untie, unveil and no fewer than 309 others in a similar vein. Consider how helplessly prolix the alternatives to any of these terms are and you appreciate how much punch Shakespeare gave English.

We have now reached a level in which many people are not merely unacquainted with the fundamentals of punctuation, but don’t evidently realize that there are fundamentals. Many people—people who make posters for leading publishers, write captions for the BBC, compose letters and advertisements for important institutions—seem to think that capitalization and marks of punctuation are condiments that you sprinkle through any collection of words as if from a salt shaker. Here is a headline, exactly as presented, from a magazine ad for a private school in York: “Ranked by the daily Telegraph the top Northern Co-Educational day and Boarding School for Academic results.” All those capital letters are just random. Does anyone really think that the correct rendering of the newspaper is “the daily Telegraph”? Is it really possible to be that unobservant? Well, yes, as a matter of fact. Not long ago, I received an e-mail from someone at the Department for Children, Schools and Families asking me to take part in a campaign to help raise appreciation for the quality of teaching in Great Britain. Here is the opening line of the message exactly as it was sent to me: “Hi Bill. Hope alls well. Here at the Department of Children Schools and Families…” In the space of one line, fourteen words, the author has made three elemental punctuation errors (two missing commas, one missing apostrophe; I am not telling you more than that) and gotten the name of her own department wrong—this from a person whose job is to promote education. In a similar spirit, I received a letter not long ago from a pediatric surgeon inviting me to speak at a conference. The writer used the word “children’s” twice in her invitation, spelling it two different ways and getting it wrong both times. This was a children’s specialist working in a children’s hospital. How long do you have to be exposed to a word, how central must it be to your working life, to notice how it is spelled?

I’ve taken a sudden notion to appreciate mature females,” Deene was saying. “Though if her brothers ask, I’m being protective in their absence. Hold my drink.” And that, the simple fact of Deene’s unthinking response to a gorgeous woman, saved Hazlit from making a similar fool of himself. He supposed he’d make a little different fool of himself later in the evening, after Maggie had had her fun and left a trail of broken hearts all over the room. When

By having a great many friends I do not prove that I have a wide appreciation of human excellence. You might as well say I prove the width of my literary taste by being able to enjoy all the books in my own study. The answer is the same in both cases—“You chose those books. You chose those friends. Of course they suit you.” The truly wide taste in reading is that which enables a man to find something for his needs on the sixpenny tray outside any secondhand bookshop. The truly wide taste in humanity will similarly find something to appreciate in the cross-section of humanity whom one has to meet every day. In my experience it is Affection that creates this taste, teaching us first to notice, then to endure, then to smile at, then to enjoy, and finally to appreciate, the people who “happen to be there.” Made for us? Thank God, no. They are themselves, odder than you could have believed and worth far more than we guessed.

The goal of all principled people is to recognize truth. Simple or complex thoughts and feelings standing alone rarely express any universal truths. Thoughts and feelings combine to create profound truths and compose extravagant falsities. Truth making exposes certain falsehoods, and lies shed light upon irrefutable truths. Art reveals the pageantry of nature along with the unmitigated grotesqueness that accompanies an earthly life. The search for truth begins with an intellectual journey into darkness whereas the search for beauty requires an imaginative act trussed with the classical beauty of Apollonian lightness. Aesthetic appreciation represents the perfect reconciliation of the sensual and rational parts of humankind’s animalistic nature. Similar to aesthetic experience – contemplation of beauty without imposition of a worldly agenda – love depends upon human sensory-emotional values, a judgement of values and sentiments.

But another type of life review happens to all of us when we die and our consciousness leaves the physical body at the end of each lifetime. This time it is not done with a therapist, but rather with our spiritual guides or other wise beings; it is not a clinical life review but a karmic one. As we are replenished by the beautiful light, our awareness is directed to review the results of our actions while we were on the physical plane. We see the people we have harmed and we feel their emotional reactions, magnified greatly. Similarly, we feel the emotions, again enhanced, of those we have aided and loved. In this manner, we examine all our relationships, and we deeply experience all the anger, hurt, and despair that we have caused—but also all the gratitude, appreciation, love, and hope that we have elicited. This life review is not done in a spirit of punishment or guilt. By truly understanding the result of our behavior, we learn the importance of loving-kindness and compassion. As

Despite a seemingly pervasive belief that only people of colour ‘play the race card’, it does not take anything as dramatic as a slave revolution or Japanese imperialism to evoke white racial anxieties, something as trivial as the casting of non-white people in films or plays in which a character was ‘supposed’ to be white will do the trick. For example, the casting of Olivier award-winning actress Noma Dumezweni to play the role of Hermione in the debut West End production of Harry Potter and the Cursed Child got bigots so riled up that J. K. Rowling felt the need to respond and give her blessing for a black actress to play the role. A similar but much larger controversy occurred when the character Rue in the film The Hunger Games was played by a black girl, Amandla Stenberg. Even though Rue is described as having brown skin in the original novel, ‘fans’ of the book were shocked and dismayed that the movie version cast a brown girl to play the role, and a Twitter storm of abuse about the ethnic casting of the role ensued. You have to read the responses to truly appreciate how angry and abusive they are.- As blogger Dodai Stewart pointed out at the time: All these . . . people . . . read The Hunger Games. Clearly, they all fell in love with and cared about Rue. Though what they really fell in love with was an image of Rue that they’d created in their minds. A girl that they knew they could love and adore and mourn at the thought of knowing that she’s been brutally killed. And then the casting is revealed (or they go see the movie) and they’re shocked to see that Rue is black. Now . . . this is so much more than, 'Oh, she’s bigger than I thought.’ The reactions are all based on feelings of disgust. These people are MAD that the girl that they cried over while reading the book was ‘some black girl’ all along. So now they’re angry. Wasted tears, wasted emotions. It’s sad to think that had they known that she was black all along, there would have been [no] sorrow or sadness over her death.

My answer to Ona's question 'do boys of thirteen and fourteen pose a threat to the girls and women of Molotschna colony?' was yes. Possibly. Every one of us, male or female, poses a potential threat. Thirteen and fourteen-year-old boys are capable of causing great damage to girls and women and to each other. It is a brash age; these boys are possessed of wreckless urges, physical exuberance, an intense curiosity that often results in injury, unbridled emotion including deep tenderness and empathy and not quite enough experience or brain development to fully understand or appreciate the consequences of their actions or words. They are similar to the yearlings, young, awkward, gleeful, and powerful. They are tall, muscular, sexually inquisitive creatures with little to no impulse control. They are children. They are children and they can be taught. I'm a two-bit schoolteacher, a failed farmer, a "shinda", an effeminate man and above all a believer. I believe that with direction, firm love and patience these boys aged thirteen and fourteen are capable of relearning their roles as males in the Molotschna colony

Never take things for granted. Cynthia Ozick once said that “we often take for granted the very things that most deserve our gratitude.” This could not be truer! Most humans have amnesia when it comes to appreciating things and people that have rewarded them for a long time. When something works perfectly, don’t forget how hard it was to set it up originally. Similarly, don’t be unruly or unappreciative of someone who has showered you with his or her love and affection for a long time. Sometimes, saying thank you can do wonders in someone’s day, week…or life.

Sometimes I wonder how much of our suffering we allow or impose on ourselves simply in search of our worthiness to accept our own respect and appreciation. I’d written before some years ago that we often cause suffering in another so that we can then love them, as in, “You have suffered for me, so I can love you now.” The eventual shock of realizing the sacrifice made for you destroys the walls of self-righteousness and protection. The suffering sacrifice of another creates the willingness and capacity to do the same. Finally, love and respect (respect is part of the body of love) come from the recognition of something else already given up for them. Within the individual, you or me, a similar process takes place toward oneself. It is as if we know some- where that we are not worthy of our own love or respect until we have earned the right to it, and that is mainly through some kind of suffering. That suffering may be generic, as in a life lived in which tragedy after tragedy accumulate, or it may be specific, as in the constant sacrifice of other easier things for a being or vision. Or, perhaps more correctly, it is either consciously chosen or not.

When the same or closely similar circumstances occur again, sometimes in only a few years, they are hailed by a new, often youthful, and always supremely self-confident generation as a brilliantly innovative discovery in the financial and larger economic world. There can be few fields of human endeavor in which history counts for so little as in the world of finance. Past experience, to the extent that it is part of memory at all, is dismissed as the primitive refuge of those who do not have the insight to appreciate the incredible wonders of the present. (A Short History of Financial Euphoria, 1990)

Among the words first found in Shakespeare are abstemious, antipathy, critical, frugal, dwindle, extract, horrid, vast, hereditary, critical, excellent, eventful, barefaced, assassination, lonely, leapfrog, indistinguishable, well-read, zany, and countless others (including countless). Where would we be without them? He was particularly prolific, as David Crystal points out, when it came to attaching un prefixes to existing words to make new words that no one had thought of before—unmask, unhand, unlock, untie, unveil and no fewer than 309 others in a similar vein. Consider how helplessly prolix the alternatives to any of these terms are and you appreciate how much punch Shakespeare gave English. He

Professor Grant arranged for students who received the scholarships to come to the office and spend five minutes describing to fund-raisers how the scholarship they received changed their lives. The students told them how much they appreciated the hard work of the fund-raising department. Even though the people impacted by the work of the fund-raisers were only there for a short time, the results were astounding. In the following month, the fund-raisers increased their average weekly revenue by more than 400 percent. In a separate similar study, callers showed an average increase of 142 percent in the amount of time they spent on the phone and a 171 percent increase in the amount of funds they raised.

if I can buy shares in a joint stock company, that promises a constant supply of revenue, then why not buy shares, in a similar way, in the king’s debt? If you wanted your money back you could sell your share to another, who would receive the interest in your place. There was no reason why the king should repay the principal for twenty years, as long as he could continue the interest. It was perpetual, like Myddelton’s water supply, or the Virginia Company, or the East India, or any of the other great joint stock companies. His appreciation of the idea was not so much mathematical as instinctive: a sense of endless flow. The flow of money, like a golden river, through the city. Julius Ducket had just invented government debt.

All overt and covert emotions would shrivel without the beam of contrast and comparison to supply context and implication. We need the value of counterpoise to recognize and distinguish between similar and dissimilar concepts. How do we identify the importance of hope if we never felt despair? How do we appreciate the value of society and companionship until we experience solitude and loneliness? What would any relationship be unless draped with the boughs of thoughts and feelings, without the ongoing interaction between conscientious action and unreserved devotion, without endless empathy fused with boundless love? In the ring of time, without the verve supplied by both the real and the imaginary, life would be bland, insipid, and lackluster.

In our own time, academic history has grown unbelievably diverse, even to the point of ridicule by conservatives, who may not appreciate that it is a sign of a culture’s strength, and not its weakness, that it can devote resources to the study of early American midwives, or transgender people in the nineteenth century, or the emergence of new forms of urban slang. In part, these new types of history are just good, if sophisticated, fun. It can be fascinating and deeply rewarding to read about other human beings who have had lives radically different from (or similar to) one’s own. But these new histories also tell stories that have long gone untold, and perhaps not for any good reason. Perhaps these histories may rouse political theory from its slumbers, and show it that there are more things in heaven and earth than are dreamt of in its philosophy.

The ability to explain graphic design is fundamentally different from the ability to create graphic design, and it relies on different faculties. In the explanation process, the designer must deconstruct his or her work and place it in a logical sequence so one can understand its components and see how they collectively create an entity that has a specific idea, spirit, and look. The act of designing is more ephemeral; it is an intuitive process informed by external forces that direct the intuition. Whereas a solution can be explained, the process that created it can never adequately be understood. That’s why the process is so mistrusted, misunderstood, even resented. It is not scientific or democratic, cannot be learned by following an appropriate course of study, and cannot even be equally understood or appreciated by people of similar intellects and levels of education.

I call this theory mystical pluralism because of its similarity to John Hick’s pluralist interpretation of religion. The theory is essentialist in both the therapeutic and epistemological senses described above. Its thesis is that mystical traditions initiate common transformative processes in the consciousness of mystics. Though mystical doctrines and practices may be quite different across traditions, they nevertheless function in parallel ways—they disrupt the processes of mind that maintain ordinary, egocentric experience and induce a structural transformation of consciousness. The essential characteristic of this transformation is an increasingly sensitized awareness/knowledge of Reality that manifests as (among other things) an enhanced sense of emotional well-being, an expanded locus of concern engendering greater compassion for others, an enhanced capacity to creatively negotiate one’s environment, and a greater capacity for aesthetic appreciation.

Our differences give us purpose—both good and bad. Some see it as an opportunity to strive for what they aren’t, while others take it to belittle those who frighten us. In the vein of my earlier appreciation for dancing, I would imagine a world where music defines us. The fall and rise of the tempo would dictate our moves, and our hearts and minds would sway to the beat. Each person would have a place on the stage, and every voice would be heard. The melodies would bridge our differences while celebrating our similarities. And at the end, we would be better for having danced together. With age come wisdom and the knowledge that we can’t dance through our lives. But I hope I can find a way where my labels of daughter, reporter, wife, and now soon to be divorcée don’t define me. Instead, every new person will represent the chance to grow, and I will feel no shame in taking the first step. With humility may I reap my own power, and at the end of the journey, I hope I learn when to stand small so others can feel tall. AMISHA

Normally, Bentner would have beamed approvingly at the pretty portrait the girls made, but this morning, as he put out butter and jam, he had grim news to impart and a confession to make. As he swept the cover off the scones he gave his news and made his confession. “We had a guest last night,” he told Elizabeth. “I slammed the door on him.” “Who was it?” “A Mr. Ian Thornton.” Elizabeth stifled a horrified chuckle at the image that called to mind, but before she could comment Bentner said fiercely, “I regretted my actions afterward! I should have invited him inside, offered him refreshment, and slipped some of that purgative powder into his drink. He’d have had a bellyache that lasted a month!” “Bentner,” Alex sputtered, “you are a treasure!” “Do not encourage him in these fantasies,” Elizabeth warned wryly. “Bentner is so addicted to mystery novels that he occasionally forgets that what one does in a novel cannot always be done in real life. He actually did a similar thing to my uncle last year.” “Yes, and he didn’t return for six months,” Bentner told Alex proudly. “And when he does come,” Elizabeth reminded him with a frown to sound severe, “he refuses to eat or drink anything.” “Which is why he never stays long,” Bentner countered, undaunted. As was his habit whenever his mistress’s future was being discussed, as it was now, Bentner hung about to make suggestions as they occurred to him. Since Elizabeth had always seemed to appreciate his advice and assistance, he found nothing odd about a butler sitting down at the table and contributing to the conversation when the only guest was someone he’d known since she was a girl. “It’s that odious Belhaven we have to rid you of first,” Alexandra said, returning to their earlier conversation. “He hung about last night, glowering at anyone who might have approached you.” She shuddered. “And the way he ogles you. It’s revolting. It’s worse than that; he’s almost frightening.” Bentner heard that, and his elderly eyes grew thoughtful as he recalled something he’d read about in one of his novels. “As a solution it is a trifle extreme,” he said, “but as a last resort it could work.” Two pairs of eyes turned to him with interest, and he continued, “I read it in The Nefarious Gentleman. We would have Aaron abduct this Belhaven in our carriage and bring him straightaway to the docks, where we’ll sell him to the press gangs.” Shaking her head in amused affection, Elizabeth said, “I daresay he wouldn’t just meekly go along with Aaron.” “And I don’t think,” Alex added, her smiling gaze meeting Elizabeth’s, “a press gang would take him. They’re not that desperate.” “There’s always black magic,” Bentner continued. “In Deathly Endeavors there was a perpetrator of ancient rites who cast an evil spell. We would require some rats’ tails, as I recall, and tongues of-“ “No,” Elizabeth said with finality. “-lizards,” Bentner finished determinedly. “Absolutely not,” his mistress returned. “And fresh toad old, but procuring that might be tricky. The novel didn’t say how to tell fresh from-“ “Bentner!” Elizabeth exclaimed, laughing. “You’ll cast us all into a swoon if you don’t desist at once.” When Bentner had padded away to seek privacy for further contemplation of solutions, Elizabeth looked at Alex. “Rats’ tails and lizards’ tongues,” she said, chuckling. “No wonder Bentner insists on having a lighted candle in his room all night.” “He must be afraid to close his eyes after reading such things,” Alex agreed.

What if we all stood equal in one another’s eyes and felt pride at our reflection? I speak of utopia and chance being ridiculed, but sitting in a village thousands of miles from everything, I will roll the dice. For one day only, maybe we could put aside our differences and come together in our sameness. For one day, we could see that past all the variations, we are all the same with similar hopes, dreams, fears, strengths, and weaknesses. For one day, we could stand together, not apart, and treat others as we would hope to be treated. History teaches us that day will never come. Our differences give us purpose—both good and bad. Some see it as an opportunity to strive for what they aren’t, while others take it to belittle those who frighten us. In the vein of my earlier appreciation for dancing, I would imagine a world where music defines us. The fall and rise of the tempo would dictate our moves, and our hearts and minds would sway to the beat. Each person would have a place on the stage, and every voice would be heard. The melodies would bridge our differences while celebrating our similarities. And at the end, we would be better for having danced together.

Thirteen- and fourteen-year-old boys are capable of causing great damage to girls and women, and to each other. It is a brash age. These boys are possessed of reckless urges, physical exuberance, intense curiosity that often results in injury, unbridled emotion, including deep tenderness and empathy, and not quite enough experience or brain development to fully understand or appreciate the consequences of their actions or words. They are similar to the yearlings: young, awkward, gleeful, powerful. They are tall, muscular, sexually inquisitive creatures with little impulse control, but they are children. They are children and they can be taught. I’m a two-bit schoolteacher, a failed farmer, a schinda, an effeminate man, and, above all, a believer. I believe that with direction, firm love and patience these boys, aged thirteen and fourteen, are capable of relearning their roles as males in the Molotschna Colony. I believe in what the great poet Samuel Taylor Coleridge thought were the cardinal rules of early education: “To work by love and so generate love. To habituate the mind to intellectual accuracy and truth. To excite imaginative power.” In his Lecture on Education, Coleridge concluded with the words: “Little is taught by contest or dispute, everything by sympathy and love.

The author explores the contours of a restless mind racked with fear and doubt and questions the origins of his personal disenchantment and cynical bitterness. Do other people share similar feelings of disquiet and despair, and how does a person escape a vortex of suffering? Perchance he can marshal human beings’ innate gifts of memory, language, and consciousness to transform his vile existence. Perhaps by studiously examining the self and seeking to unite all disparate parts of a fragmented psyche, he will become a thoughtful, considerate, and affectionate man who lives joyfully without pangs of pain, shame, and misgivings. The goal of this vision quest is to attain personal harmony with the world and enjoy an admirable state of attentive mindfulness after investigating and expressing all that is sayable pertaining the meaning of existence and the unique features of being human. The author aspires to discard frivolous attachments, pierce mental delusions, and attain a peaceful state of serenity by accepting reality and appreciating the incomparable beauty of this magnificent world and the little pleasures that each unfolding day affords. Perhaps writing of his struggles to transcend his own pain and develop the wisdom and serenity of the mind that comes from living an examined life might even provide a template for other people explore their own life story.

…we encourage you to trust your coping plan over the long haul. It is useful to acknowledge your small and daily successes, such as facing things you would typically avoid. There will likely be daily examples of slipups, too, but, similar to looking at a garden, we encourage you to focus on the flowers as much, if not more so, than you do the weeds. As an aside, both of us have taken up bike riding in the past few years. In our appreciation of the multiday, grand stage races in Europe, such as the Tour de France, we have seen a metaphor that helps to illustrate the goal of coping with ADHD. These multiple stage bike races last from 3 or 4 days on up to 3 weeks. Different days are spent climbing steep mountain roads, traversing long flat stages of over a hundred miles that end in all out sprints to the finish line, and individual time trials where each rider goes out alone and covers the distance as quickly as possible, known as “the race of truth.” The grand champion of a multiday race, however, is the rider whose cumulative time for all the stages is the fastest. That is, if you ride well enough, day-in and day-out, you will be a champion even though you may not be the first rider to cross the finish line on any single day’s race. Similarly, managing ADHD is an endurance sport. You need not cope perfectly all day, every day. The goal is to make progress, cope well enough, handle setbacks without giving up, and over time you will recognize your victory. Just keep pedaling.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

Situation awareness means possessing an explorer mentality A general never knows anything with certainty, never sees his enemy clearly, and never knows positively where he is. When armies are face to face, the least accident in the ground, the smallest wood, may conceal part of the enemy army. The most experienced eye cannot be sure whether it sees the whole of the enemy’s army or only three-fourths. It is by the mind’s eye, by the integration of all reasoning, by a kind of inspiration that the general sees, knows, and judges. ~Napoleon 5   In order to effectively gather the appropriate information as it’s unfolding we must possess the explorer mentality.  We must be able to recognize patterns of behavior. Then we must recognize that which is outside that normal pattern. Then, you take the initiative so we maintain control. Every call, every incident we respond to possesses novelty. Car stops, domestic violence calls, robberies, suspicious persons etc.  These individual types of incidents show similar patterns in many ways. For example, a car stopped normally pulls over to the side of the road when signaled to do so.  The officer when ready, approaches the operator, a conversation ensues, paperwork exchanges, and the pulled over car drives away. A domestic violence call has its own normal patterns; police arrive, separate involved parties, take statements and arrest aggressor and advise the victim of abuse prevention rights. We could go on like this for all the types of calls we handle as each type of incident on its own merits, does possess very similar patterns. Yet they always, and I mean always possess something different be it the location, the time of day, the person you are dealing with. Even if it’s the same person, location, time and day, the person you’re dealing who may now be in a different emotional state and his/her motives and intent may be very different. This breaks that normal expected pattern.  Hence, there is a need to always be open-minded, alert and aware, exploring for the signs and signals of positive or negative change in conditions. In his Small Wars journal article “Thinking and Acting like an Early Explorer” Brigadier General Huba Wass de Czege (US Army Ret.) describes the explorer mentality:   While tactical and strategic thinking are fundamentally different, both kinds of thinking must take place in the explorer’s brain, but in separate compartments. To appreciate this, think of the metaphor of an early American explorer trying to cross a large expanse of unknown terrain long before the days of the modern conveniences. The explorer knows that somewhere to the west lies an ocean he wants to reach. He has only a sketch-map of a narrow corridor drawn by a previously unsuccessful explorer. He also knows that highly variable weather and frequent geologic activity can block mountain passes, flood rivers, and dry up desert water sources. He also knows that some native tribes are hostile to all strangers, some are friendly and others are fickle, but that warring and peace-making among them makes estimating their whereabouts and attitudes difficult.6

Irene: Why would anyone choose to experience illness or disease as part of their spiritual agenda? Jared: The purpose of disease varies with each individual. For most people, disease serves to end physical life when the soul’s agenda has been fulfilled. Irene: An exit strategy. Jared: Yes. Disease also helps people put things in proper perspective and discover what’s really important. Irene: My brother Joe comes to mind. Since suffering a mild heart attack, he’s less judgmental and more accepting. Jared: Precisely. Disease also serves to remind people that control is an illusion and that a greater Power is directing life, providing them with an opportunity to surrender to that Power. Irene: That’s a good example of why it’s impossible to judge a situation as “good,” or “bad.” (Pause) In what other ways do illness and disease serve us? Jared: When people are no longer able to do things the same way they used to, disease can lead to deeper levels of compassion for oneself, as well as for others who are facing similar challenges. Irene: Sometimes we need a wake-up call to open our hearts. Jared: That’s true. As people begin to appreciate what they’d once taken for granted, disease can also assist them in accessing gratitude; maybe they hadn’t stopped to enjoy the changing colors in the evening sky, or maybe it takes being home with an illness to help them appreciate their family. Irene: It’s all for our highest good. Jared: Yes, it is. (Pause) Disease can also provide an opportunity to ask for assistance. People are forced to call on the service of others, who are given the chance to help. Irene: That’s my Achilles heel. I don’t like to impose on others. Anything else? Jared: Yes. People are often more receptive to the wisdom of their soul as a result of disease.

As a small business owner, every dollar matters. So when I was scammed out of $58,000 by a fake investment broker, it didn’t just affect my savings it threatened the stability of my business and the people who rely on me. The broker had been smooth, persuasive, and professional. Everything seemed legitimate until, without warning, all communication stopped and the money was gone. I felt helpless. Reporting the crime led to slow responses and little hope of recovery. That’s when I started digging through forums and online communities to see if anyone had experienced something similar. I came across a Reddit post where someone shared their success with a service called CRANIX ETHICAL SOLUTIONS HAVEN. Intrigued and with little to lose, I contacted them. From the very beginning, CRANIX ETHICAL SOLUTIONS HAVEN set themselves apart. They were direct, honest, and never overpromised. They explained the steps they’d take combining cyber investigation with legal action to pursue the scammer and retrieve the stolen funds. I appreciated that they treated my case with urgency and respect. The process was surprisingly fast. Within a few weeks, their team had traced digital breadcrumbs and identified the individuals behind the scam. They applied pressure using legal avenues and negotiation tactics. The outcome? I recovered 95% of my money. I was stunned. I had mentally written that money off as a hard lesson, but thanks to their efforts, I got most of it back. Throughout the entire process, their communication was steady and clear. I never had to chase updates or wonder what was happening. Their team was not only skilled but genuinely committed to helping people recover from financial fraud. If you’re facing a similar nightmare, I urge you to reach out to CRANIX ETHICAL SOLUTIONS HAVEN. They turned what felt like an impossible situation into a success story. There are real recovery experts out there who can help you just have to know where to look. EMAIL: cranixethicalsolutionshaven @ post . com WHATSAPP: +.4.4.7.4.6.0.6.2.2.7.3.0 WEBSITE: https: // cranixethicalsolutionshaven . info

To appreciate the asymmetry between the possibility effect and the certainty effect, imagine first that you have a 1% chance to win $1 million. You will know the outcome tomorrow. Now, imagine that you are almost certain to win $1 million, but there is a 1% chance that you will not. Again, you will learn the outcome tomorrow. The anxiety of the second situation appears to be more salient than the hope in the first. The certainty effect is also more striking than the possibility effect if the outcome is a surgical disaster rather than a financial gain. Compare the intensity with which you focus on the faint sliver of hope in an operation that is almost certain to be fatal, compared to the fear of a 1% risk. The combination of the certainty effect and possibility effects at the two ends of the probability scale is inevitably accompanied by inadequate sensitivity to intermediate probabilities. You can see that the range of probabilities between 5% and 95% is associated with a much smaller range of decision weights (from 13.2 to 79.3), about two-thirds as much as rationally expected. Neuroscientists have confirmed these observations, finding regions of the brain that respond to changes in the probability of winning a prize. The brain’s response to variations of probabilities is strikingly similar to the decision weights estimated from choices. Probabilities that are extremely low or high (below 1% or above 99%) are a special case. It is difficult to assign a unique decision weight to very rare events, because they are sometimes ignored altogether, effectively assigned a decision weight of zero. On the other hand, when you do not ignore the very rare events, you will certainly overweight them. Most of us spend very little time worrying about nuclear meltdowns or fantasizing about large inheritances from unknown relatives. However, when an unlikely event becomes the focus of attention, we will assign it much more weight than its probability deserves. Furthermore, people are almost completely insensitive to variations of risk among small probabilities. A cancer risk of 0.001% is not easily distinguished from a risk of 0.00001%, although the former would translate to 3,000 cancers for the population of the United States, and the latter to 30.

By appealing to the moral and philosophical foundation work of the nation, Lincoln hoped to provide common ground on which good men in both the North and the South could stand. “I am not now combating the argument of necessity, arising from the fact that the blacks are already amongst us; but I am combating what is set up as moral argument for allowing them to be taken where they have never yet been.” Unlike the majority of antislavery orators, who denounced the South and castigated slaveowners as corrupt and un-Christian, Lincoln pointedly denied fundamental differences between Northerners and Southerners. He argued that “they are just what we would be in their situation. If slavery did not now exist amongst them, they would not introduce it. If it did now exist amongst us, we should not instantly give it up. . . . When it is said that the institution exists; and that it is very difficult to get rid of it, in any satisfactory way, I can understand and appreciate the saying. I surely will not blame them for not doing what I should not know how to do myself.” And, finally, “when they remind us of their constitutional rights, I acknowledge them . . . and I would give them any legislation for the reclaiming of their fugitives.” Rather than upbraid slaveowners, Lincoln sought to comprehend their position through empathy. More than a decade earlier, he had employed a similar approach when he advised temperance advocates to refrain from denouncing drinkers in “thundering tones of anathema and denunciation,” for denunciation would inevitably be met with denunciation, “crimination with crimination, and anathema with anathema.” In a passage directed at abolitionists as well as temperance reformers, he had observed that it was the nature of man, when told that he should be “shunned and despised,” and condemned as the author “of all the vice and misery and crime in the land,” to “retreat within himself, close all the avenues to his head and his heart.” Though the cause be “naked truth itself, transformed to the heaviest lance, harder than steel,” the sanctimonious reformer could no more pierce the heart of the drinker or the slaveowner than “penetrate the hard shell of a tortoise with a rye straw. Such is man, and so must he be understood by those who would lead him.” In order to “win a man to your cause,” Lincoln explained, you must first reach his heart, “the great high road to his reason.” This, he concluded, was the only road to victory—to that glorious day “when there shall be neither a slave nor a drunkard on the earth.” Building on his rhetorical advice, Lincoln tried to place

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I have been frequently asked how I felt when I found myself in a free State. I have never been able to answer the question with any satisfaction to myself. It was a moment of the highest excitement I ever experienced. I suppose I felt as one may imagine the unarmed mariner to feel when he is rescued by a friendly man-of-war from the pursuit of a pirate. In writing to a dear friend, immediately after my arrival at New York, I said I felt like one who had escaped a den of hungry lions. This state of mind, however, very soon subsided; and I was again seized with a feeling of great insecurity and loneliness. I was yet liable to be taken back, and subjected to all the tortures of slavery. This in itself was enough to damp the ardor of my enthusiasm. But the loneliness overcame me. There I was in the midst of thousands, and yet a perfect stranger; without home and without friends, in the midst of thousands of my own brethren--children of a common Father, and yet I dared not to unfold to any one of them my sad condition. I was afraid to speak to any one for fear of speaking to the wrong one, and thereby falling into the hands of money-loving kidnappers, whose business it was to lie in wait for the panting fugitive, as the ferocious beasts of the forest lie in wait for their prey. The motto which I adopted when I started from slavery was this--"Trust no man!" I saw in every white man an enemy, and in almost every colored man cause for distrust. It was a most painful situation; and, to understand it, one must needs experience it, or imagine himself in similar circumstances. Let him be a fugitive slave in a strange land--a land given up to be the hunting-ground for slaveholders--whose inhabitants are legalized kidnappers--where he is every moment subjected to the terrible liability of being seized upon by his fellowmen, as the hideous crocodile seizes upon his prey!--I say, let him place himself in my situation--without home or friends--without money or credit--wanting shelter, and no one to give it-- wanting bread, and no money to buy it,--and at the same time let him feel that he is pursued by merciless men-hunters, and in total darkness as to what to do, where to go, or where to stay,--perfectly helpless both as to the means of defence and means of escape,--in the midst of plenty, yet suffering the terrible gnawings of hunger,--in the midst of houses, yet having no home,--among fellow-men, yet feeling as if in the midst of wild beasts, whose greediness to swallow up the trembling and half-famished fugitive is only equalled by that with which the monsters of the deep swallow up the helpless fish upon which they subsist,--I say, let him be placed in this most trying situation,--the situation in which I was placed, --then, and not till then, will he fully appreciate the hardships of, and know how to sympathize with, the toil-worn and whip-scarred fugitive slave.

Fourth and finally, I must point out that any philosophical view is unlikely to gain wide acceptance among either philosophers or the wider public. This is especially true of a view like cognitivist misanthropy. Human beings excel at ignoring or denying unpleasant ideas, regardless of strong evidence in their favor—climate change, racism, evolution, heliocentrism, and so on. The idea that one’s own species is bad is especially unpleasant, so it is untenable to think that human beings would adopt the misanthropist view at any appreciable scale. To take an analogy, we might consider the epistemic standards of the home crowd at any sporting event. When judging the quality of the officiating, the crowd relies on the standard of whether or not the officials’ calls favor the home team. The crowd approves of calls that are to the benefit of its favored team while disapproving vehemently of calls that are to that team’s detriment. It matters not to the crowd whether the officials’ calls are, in fact, correct. Even if video replay clearly shows that the home team violated one of the rules of the game, the crowd will repudiate the officials’ “unfair” treatment of its team. I suspect that the public’s estimation of cognitivist misanthropy would be similar, in the unlikely event that anyone outside academia learns of it. The view would be rejected because it is unpleasant or perhaps because it does not fit with preconceptions. In that case, there is virtually no chance for cognitivist misanthropy to cause harm, because there is virtually no chance that it will be accepted by more than a few people. One might object that my analogy is unfair. The behavior of a crowd at a sporting event should not be taken too seriously. It is merely in good fun that the crowd abandons reasonable epistemic standards for a few hours, and surely the individuals who comprise such crowds return to reason when it comes to serious matters. I wish that were true, but the analogy seems apt to me, at least in many arenas of human life. Politics is an obvious example. It is very difficult to look at elections, for example, as involving much in the way of epistemic reasonableness. Support or opposition to some candidate or policy seems to depend on cultural commitments to a far greater extent than considerations of facts, coherence, plausibility, the content of a candidate’s platform, and so on. For instance, when asked by pollsters, a high proportion of supporters of Donald Trump claim to believe many obvious falsehoods. This is puzzling if we assume that the respondents are behaving as genuine epistemic agents who seek to understand reality. How could persons capable of running their own lives believe in absurd conspiracy theories, for example? If we instead assume that the respondents are behaving as supporters of their favored “team,” their behavior makes much more sense. When it comes to politics and social issues, many people simply do not care very much about the truth. Instead, they are invested in promoting the “right” candidate, value, idea, or institution. This is not limited to false views.

First came the flower girls, pretty little lasses in summery frocks, skipping down the aisle, tossing handfuls of petals and, in one case, the basket when it was empty. Next came the bridesmaids, Luna, strutting in her gown and heels, a challenging dare in her eyes that begged someone to make a remark about the girly getup she was forced to wear. Next came Reba and Zena, giggling and prancing, loving the attention. This time, Leo wasn’t thrown by Teena’s appearance, nor was he fooled. How could he have mistaken her for his Vex? While similar outwardly, Meena’s twin lacked the same confident grin, and the way she moved, with a delicate grace, did not resemble his bold woman at all. How unlike they seemed. Until Teena tripped, flailed her arms, and took out part of a row before she could recover! Yup, they were sisters all right. With a heavy sigh, and pink cheeks, Teena managed to walk the rest of the red carpet, high heels in hand— one of which seemed short a heel. With all the wedding party more or less safely arrived, there was only one person of import left. However, she didn’t walk alone. Despite his qualms, which Leo heard over the keg they’d shared the previous night, Peter appeared ready to give his daughter away. Ready, though, didn’t mean he looked happy about it. The seams of the suit his soon-to-be father-in-law wore strained, the rented tux not the best fit, but Leo doubted that was why he looked less than pleased. Leo figured there were two reasons for Peter’s grumpy countenance. The first was the fact that he had to give his little girl away. The second probably had to do with the snickers and the repetition of a certain rumor, “I hear he lost an arm-wrestling bet and had to wear a tie.” For those curious, Leo had won that wager, and thus did his new father-in-law wear the, “gods-damned-noose” around his neck. However, who cared about that sore loser when upon his arm rested a vision of beauty. Meena’s long hair tumbled in golden waves over her shoulders, the ends curled into fat ringlets that tickled her cleavage. At her temples, ivory combs swept the sides up and away, revealing the creamy line of her neck. The strapless gown made her appear as a goddess. The bust, tight and low cut, displayed her fantastic breasts so well that Leo found himself growling. He didn’t like the appreciative eyes in the crowd. Yet, at the same time, he felt a certain pride. His bride was beautiful, and it was only right she be admired. From her impressive breasts, the gown cinched in before flaring out. The filmy white fabric of the skirt billowed as she walked. He noted she wore flats. Reba’s suggestion so she wouldn’t get a heel stuck. Her gown didn’t quite touch the ground. Zena’s idea to ensure she wouldn’t trip on the hem. They’d taken all kinds of precautions to ensure her the smoothest chance of success. She might lack the feline grace of other ladies. She might have stumbled a time or two and been kept upright only by the smooth actions of her father, but dammit, in his eyes, she was the daintiest, most beautiful sight he’d ever seen. And she is mine.

Contributing to . . . euphoria are two further factors little noted in our time or in past times. The first is the extreme brevity of the financial memory. In consequence, financial disaster is quickly forgotten. In further consequence, when the same or closely similar circumstances occur again, sometimes in only a few years, they are hailed by a new, often youthful, and always supremely self-confident generation as a brilliantly innovative discovery in the financial and larger economic world. There can be few fields of human endeavor in which history counts for so little as in the world of finance. Past experience, to the extent that it is part of memory at all, is dismissed as the primitive refuge of those who do not have the insight to appreciate the incredible wonders of the present.

A complete meritocratic accounting of earned advantage is more expansive than this and traces income through its shallow sources back to its deep roots—to reveal that some income nominally attributed to capital in fact originates in labor and therefore should be counted as earned through effort, skill, and industry. An entrepreneur who sells founder’s shares in her firm, an executive who realizes appreciation after being paid in stock, and a hedge fund manager who gets paid a “carried interest” share of profits on funds she invests (but does not own) all report capital gains income on their tax returns. But all these types of income ultimately reflect returns to the founder’s, the executive’s, or the manager’s labor and, the meritocrat insists, are on this account earned. A similar analysis applies to pensions and owner-occupied housing. All this income is earned in a way that distinguishes it from the true capital income of the hereditary rentier who lives, at leisure, from returns on an inherited patrimony. Regardless of what the tax accounts say, therefore, accurate meritocratic accounting attributes all these types of income not to capital but to labor.

Sarah poured the tea, thinking how narrow Mina’s assessment of a woman’s role was, how restrictive. Why couldn’t a woman aspire to more? Why shouldn’t she? Why did Raven get to do whatever he wanted? She was convinced that they were of similar backgrounds and she was damn sure they were of similar intellect, yet he had opportunities that were denied to her, and seemed not always to appreciate his privilege.

In contrast to most of the examples given in this chapter, it is occasionally recorded that even solitary confinement imposed by enemies can be the trigger for psychological experiences of lasting value. Anthony Grey, who experienced solitary confinement in China, and Arthur Koestler, who was similarly imprisoned in Spain, discussed their experiences together on television. The transcript of their discussion appears in Koestl’s collection of essays, Kaleidoscope. Both men were grateful that they did not have to share a cell with another prisoner. Both felt that solitude enhanced their appreciation of, and sympathy with, their fellow men. Both had intense experiences of feeling that some kind of higher order of reality existed with which solitude put them in touch. Both felt that trying to put this experience into words tended to trivialize it, because words could not really express it. Although neither man subscribed to any orthodox religious belief, both agreed that they had felt the abstract existence of something which was indefinable or which could only be expressed in symbols. Anthony Grey thought that his experience had given him a new awareness and appreciation of normal life. Koestler concurred, but added that he had also become more aware of horrors lurking under the surface. Koestler also refers to a feeling of inner freedom, of being alone and confronted with ultimate realities instead of with your bank statement. Your bank statement and other trivialities are again a kind of confinement. Not in space but in spiritual space . . . So you have got a dialogue with existence. A dialogue with life, a dialogue with death. Grey comments that this is an area of experience into which most people do not enter. Koesder righdy affirms that most people have occasional confrontations of this kind when they are severely ill or when a parent dies, or when they first fall in love. Then they are transferred from what I call the trivial plane to the tragic or absolute plane. But it only happens a few times. Whereas in the type of experience which we shared, one has one’s nose rubbed into it, for a protracted period.17 So, occasionally, good can come out of evil. Anthony Grey recalled being shown a painting by a Chinese friend in which a beautiful lotus flower is growing out of mud. The human spirit is not indestructible; but a courageous few discover that, when in hell, they are granted a glimpse of heaven.

While many cryptoassets are priced by the dynamics of supply and demand in markets, similar to more traditional C/T assets, for some holders of bitcoin—like holders of gold bars—it is solely a store of value. Other investors use cryptoassets beyond bitcoin in a similar way, holding the asset in the hope that it appreciates over time. Therefore, one could make the case that cryptoassets are like precious metals in that they belong to two superclasses of assets.

One might call it the 'mighty surrender': it's sometimes necessary in order to appreciate true greatness in another - this is because there might be a clash of egos, or envy even, or jealousy - and it is through a similar struggle that men and women deceive themselves into rejecting God Almighty.

It’s not so much that a strong or weak currency is inherently good or bad per se, but rather that an artificially strong or weak currency relative to a country’s trade balance is bad. If a country has a persistent trade surplus but constantly weakens its otherwise-appreciating currency by accumulating central bank reserves (mercantilism), then value is siphoned away from workers and toward the leaders. Similarly, if a country has a persistent trade deficit but has an extra monetary premium built onto its otherwise-depreciating currency due to its imperial prowess, then its workers are not very competitive in terms of global labor rates and will likely stagnate, while their political leaders, multinational corporations, and wealthy elite will thrive.

It's preferable to have a lover who is similar to you but with their own strengths. Complementarity is also appreciated.

You should be side by side, fighting the common foe. You will never know a similar relationship in your life. He is all you have left in terms of brotherhood and you should use him and appreciate him to the full and for your own good and for your mutual gain.

We do a disservice when we interpret ritual matters in terms of ethical justifications. We move ourselves even farther from the appreciation of ritual and the awe before the holy. Similarly, when we say that the Hebrew word qādōš means a neutral kind of "separate" rather than meaning "holy, sacred," we further lose our feeling for holiness. And perhaps we err similarly when we say that Hebrew ḥātā means "to miss the mark" rather than "to sin," to do something wrong that places us in a state that needs to be remedied through atonement and/or sacrifice and/or compensation.

Regrettably, one of the surest signs of the Philistine is his reverence for the superior tastes of those who put him down. Macdonald believes that "a work of High Culture, however inept, is an expression of feelings, ideas, tastes, visions that are idiosyncratic and the audience similarly responds to them as individuals." No. The "pure" cinema enthusiast who doesn't react to a film but feels he should, and so goes back to it over and over, is not responding as an individual but as a compulsive good pupil determined to appreciate what his cultural superiors say is "art." Movies are on their way into academia when they're turned into a matter of duty: a mistake in judgment isn't fatal, but too much anxiety about judgment is. In this country, respect for High Culture is be­ coming a ritual. If debased art is kitsch, perhaps kitsch may be re­ deemed by honest vulgarity, may become art.

DISMISSIVE-AVOIDANT & FEARFUL-AVOIDANT ATTACHMENT STYLE This relationship combination can work in some ways, as both partners have many similarities and can have similar coping mechanisms. The Fearful-Avoidant appears warm, is hypersensitive to what others think, and is readily available to please the Dismissive-Avoidant. The Fearful-Avoidant is generally very loving and giving, and the Dismissive-Avoidant can warm up to this connection. However, the Dismissive-Avoidant can be aloof and not want as much closeness as their partner. Even though both styles of attachment cause each partner to derive security from their own individual space, the Fearful-Avoidant’s anxious side is usually triggered by their Dismissive-Avoidant partner, and they will therefore become more anxious and reliant on their partner. The Dismissive-Avoidant will not feel guilt or remorse if space is taken; however, the Fearful-Avoidant may shut down and feel neglected when the Dismissive-Avoidant pulls away. The highs for the Dismissive-Avoidant in this dynamic are that they feel deeply seen, heard, understood, and valued by their Fearful-Avoidant partner. The Dismissive-Avoidant also appreciates that the Fearful-Avoidant needs their space. The lows for the Dismissive-Avoidant in this dynamic are when their Fearful-Avoidant partner becomes emotionally volatile or critical. This can trigger a core wound that arose from feeling emotionally unsafe in childhood and lead them to further assume abandonment will take place.

The sea does not require to be recognized and neither falls into the rivers, nor it hinders, falling the rivers into it. Similarly, intellectuals, geniuses, and the sea of wisdom figures do not need and look for applause and appreciation, but they are naturally and automatically honored by those who feel and understand their wisdom and thoughts.

The sea doesn’t feel fear and danger, how long and how fast the rain falls.” “I try not to fight; however, I stay right, realizing insight.” “The hope is such a candle and light that prevents the darkness of despair.” “The sea does not require to be recognized and neither falls into the rivers, nor it hinders, falling the rivers into it. Similarly, intellectuals, geniuses, and the sea of wisdom figures do not need and look for applause and appreciation, but they are naturally and automatically honoured by those who feel and understand their wisdom and thoughts.” “It doesn’t bother me whether you are a male or a female if you stay civilized. Remember, crossing the limits and over-clearness do not work here. I hope you will take a dose of knowledge before you humiliate yourself.” “Why should I stay on Twitter if it restricts my voice? It is a Question for Twitter since one year ago, my writing and view approached significant impressions, whereas now only a few impacts exist. Is it not an attack on freedom of the press and speech?” “Money-monger means Elon Musk, CEO of Twitter, and such ones who put everything at risk, enjoying their life with/from working-class earnings.” The Deadly Silence *** I never became attractive, For anyone’s eyes I cried a lot At home and journey I am such a candle flame Which is about to turn off, You will find nothing In a dark house I have borne the journey, With constant pain My life stayed At a loss and worthless Carrying the burden of insight, Wisdom and courage What would I try When the deadly silence of destiny That has become my destination. --- “A candle cannot beat the Sun, nor the drops of rain defeat the Sea.

What is more important is that in order for a custom or innovation to be preserved, there were two distinct prerequisites. Firstly, there must have existed some conditions that made possible the preservation through generations of certain practices whose benefits were not necessarily understood or appreciated. Secondly, there must have been the acquisition of distinct advantages by those groups that kept to such customs, thereby enabling them to expand more rapidly than others and ultimately to supersede (or absorb) those not possessing similar customs.

The essence of deep and profound suffering, as articulated through the lens of individuals grappling with akathisia, reveals a universal truth about human resilience and the quest for meaning amidst adversity. Suffering, in its most unbearable forms, strips away the superficial layers of our existence, confronting us with the rawest facets of our being. It is in this crucible of despair that the depth of human strength is truly tested, and paradoxically, where the seeds of hope are sown. Throughout history, philosophers, poets, and survivors of great hardship have all echoed a similar sentiment: there is a profound transformation that occurs in the heart of suffering. It is not merely an ordeal to be endured but a powerful catalyst for growth and self-discovery. The pain that once seemed to diminish us eventually serves to expand our empathy, deepen our understanding of life's fragility, and enhance our appreciation for moments of joy and connection. In the narrative of overcoming akathisia, the raw and relentless nature of such suffering becomes a testament to the indomitable human spirit. This condition, characterized by an inner restlessness that can torment the mind and body, becomes a battleground upon which the battle for mental and emotional freedom is fought. The victory, hard-won, lies not in eradicating the condition but in mastering the art of resilience, in discovering that hope is not obliterated by despair but made more precious by it. To conclude, deep and profound suffering is an unyielding force, capable of either crushing the human spirit or refining it into something stronger and more beautiful. The choice of which direction we turn depends largely on our ability to find meaning in our pain, to reach out for support, and to believe in the possibility of regeneration. Like the phoenix rising from its ashes, individuals who traverse the dark night of the soul can emerge transformed, bearing the scars of their battles as badges of honor. These experiences whisper to us of the extraordinary resilience that resides within, urging us to keep moving forward, even when every step seems impossible. The power of the human spirit to transcend suffering reminds us that even in our darkest moments, there is always a path leading towards the light.

There are six components (or ingredients) of peak communication. ... The first is loving acceptance. Loving acceptance is all about appreciating the uniqueness of the individual with whom you are having a conversation. Loving acceptance is about seeing the beauty (the face of God?) in the other person and in the communication process itself. ... Open-minded insight is the second ingredient. This one is about learning a deeper sense of truth through the process. It’s about seeing more clearly and having your eyes opened in a fresh way. ...The third component of peak communication is spontaneity. ... The fourth ingredient is pleasant fear. ... The fifth component is absorption. ... Similarly, the sixth component is called self-detachment.

I've never known anyone with the capacity for sugar that Adeena has. She'd demolished her waffles, which she'd drowned in syrup, and then ordered a slice of triple chocolate tuxedo pie, another sugar bomb. If I ate the way she'd did, I'd have lost a foot to diabetes by now. Martha slid our desserts in front of us, and Adeena and I hummed in appreciation after taking our first bites. The lemon icebox cake was cold and creamy, with a background sweetness and a whole lot of tang. As I often did when sampling delicious desserts, I tried to deconstruct what was in it. Graham crackers, cream cheese, whipped cream, and a ton of lemon curd seemed to be the basis of the recipe. Similar to the ginger calamansi pie I'd made, but simpler and no-bake, if I decided to buy the graham crackers instead of making my own. Definitely worth experimenting with, as I had a jar of calamansi curd tucked away in the fridge just begging to be used. I made a note on my phone later, maybe as a summer offering. As per usual when eating out, Adeena and I swapped plates so we could taste each other's desserts. "What do you think, girls?" I grinned at Martha. "Delicious. I love how the lemon cake is sweet and tangy, but you don't go too far in either direction." Adeena added, "It's the perfect counterpoint to my chocolate pie, which is divine, by the way. Rich, creamy, and so satisfying.

The Bible opens with a poetic and stylized account of creation, but then comes another creation story. This story is set in a place, a garden in Eden, a region which, from the perspective of the teller, is in the east (Gen. 2: 8). Very few would seek to place Eden on a map, seeing it as belonging to the realm of myth, but it is noteworthy that it does reflect a geographical interest, both in the indication of the direction (‘ east’) and in the description of the river which flowed out of Eden, its four branches, and where they flowed (Gen. 2: 10–14). Similarly, the New Jerusalem, described almost at the end of the Bible (Rev. 21: 10–22: 5), would not be located on a map, but an awareness of what Jerusalem was actually like would help the appreciation of how different the New Jerusalem would be.

These and other obscure insights from my early career as Buckminster Fuller’s chief engineer left me with a deep appreciation for systems. Fuller was quick to point out that most people’s education hadn’t prepared them to see systems. He believed that ever-increasing specialization threatened our ability to appreciate how systems work. Moreover, in school we learn to break problems down into parts, which enables focus and progress in many fields of knowledge but blinds us to larger patterns and relationships. Traditional management systems similarly break work down into parts, inhibiting collaboration and innovation in favor of reliability and efficiency.

people didn’t always appreciate my ability to predict an outcome based on previous experiences with similar patterns.

The sea does not require its recognition, and neither falls into the rivers nor does it hinder falling the rivers into it; similarly, intellect, genius, and sea of wisdom figures do not need and look for applause and appreciation; they are naturally and automatically honored by those who feel and understand their vision and thoughts.

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To understand parent-child conflict, adults need to revisit their own childhood memories...when you figure out something about your own childhood, it serves a double purpose: when you can acknowledge your unmet needs, you can appreciate that your child may have similar unmet needs.

clearly. Similarly, when you are able to stop your mind from chasing sensory objects and thinking about the past and future and so on, and when you can free your mind from being totally ‘blanked out’ as well, then you will begin to see underneath this turbulence of the thought processes. There is an underlying stillness, an underlying clarity of the mind. You should try to observe or experience this ... “This can be very difficult at the initial stage, so let us begin to practice from this very session. At the initial stage, when you begin to experience this underlying natural state of consciousness, you might experience it in the form of some sort of ‘absence.’ This is happening because we are so habituated to understanding our mind in terms of external objects; we tend to look at the world through our concepts, images, and so on. So when you withdraw your mind from external objects, it’s almost as if you can’t recognize your mind. There’s a kind of absence, a kind of vacuity. However, as you slowly progress and get used to it, you begin to notice an underlying clarity, a luminosity. That’s when you begin to appreciate and realize the natural state of the mind. “Many of the truly profound meditative experiences must come on the basis of this kind of stillness of mind....

In Seattle, Washington, in 1971, Howard Schultz, the owner of a local coffee roasting and distribution company, noted the increasing affluence of the American public and their desire to receive gracious treatment in their daily activities. Schultz recognized that there was a market for small businesses featuring top quality coffee and an opportunity to relax in an attractive environment. To take advantage of these emerging Minitrends, Mr. Schultz initiated the very successful Starbucks chain which offers top quality coffee drinks in a friendly and relaxed atmosphere Starbucks has a long record of appreciating Minitrends, but failed to recognize the trend that more economically-stressed customers were beginning to opt for similar, lower-cost drinks offered by fast food restaurants such as McDonald’s. While still popular, in summer 2008, the Starbucks company announced the termination of 1,000 employees, and in November 2008, the company reported a 98 percent decline in profit for the third quarter of the year. To be more economically competitive, Starbucks has recently introduced a line of instant coffee.

The student of Arabic, for example, learns that “God willing” (N’sha’llah) is automatically added to any statement about the future (just as “thanks be to God” accompanies any reference to fortunate events of the past), that many common given names—Abdullah, Abdelsalam, Abdelwahid—translate as slave (abd) of God, appreciating, as a consequence, the essential fatalism of Arab culture. Similarly, the student of Nepali, struggling to sort out the myriad nouns for family members—there are four words for uncle, denoting whether the man in question is the brother of one’s father or mother and whether he is older or younger than said parent—readily appreciates the importance of the family in Nepali society and may even intuit the relative insignificance of the individual. Language is not simply how people speak; it is who they are.

I’m not a victim, Dr. Ricard. That’s where Corinne and I differ. I’d appreciate you keeping this discussion strictly about her, please. Was she being used by her husband?” Ricard looked amused for a moment, then nodded and continued. “Corinne was being used by many people. Husband, family, siblings, lover. You’ll hit upon the truth soon enough, Lieutenant. Let’s talk for a bit about the anxiety a young mother might feel if she were in a position similar to Corinne Wolff.

Taylor followed her out into a small garden, fully enclosed by the surrounding buildings. A pebble path wound through small patches of grass. A few carved statues sat unobtrusively in the four corners, a stone bench sat next to a burbling fountain. They took a seat, Thalia with her back straight and the same beatific smile she’d had on for the past five minutes. “This is my favorite place. It’s easy to think here.” A calm had stolen over Taylor, similar to the feeling she’d had inside the church. “I can understand why. Can you teach art if you’re a nun?” “Of course. Especially in our fast-paced world, where people don’t take time to read. Art can play a huge role in communication, especially to the young. There are certainly centuries of religious works to study.” They sat in silence for a few moments, then Thalia spoke again, her voiced tinged with sadness. “Jasmine called me. She told me to answer your questions. I don’t know everything about the secret society, but I know some. I’ll help in any way that I can.” “I appreciate that. Jasmine told me that there is a club of girls who are making sex tapes to be posted on the Internet. What can you tell me about them?” Thalia contemplated her hands, which were nestled in her lap. “It’s not what they make it out to be, for starters. It’s supposed to be this glamorous, exciting club that everyone wants to be a part of, and only the most beautiful and popular are tapped. You know what being tapped is, right?” “Yes. You’re chosen by the group, have to go through some awful ritual, then you’re a pledge of sorts.

The only reason for a child not to be aware of his own vulnerability is that it has become too much to bear, his wounds too hurtful to feel. In other words, children overwhelmed by emotional hurt in the past are likely to become inured to this same experience in the future. The relationship between psychological wounds and the flight from vulnerability is quite obvious in children whose experience of emotional pain has been profound. Most likely to develop this extreme type of defensive emotional hardening are children from orphanages or multiple foster homes, children who have experienced significant losses or have suffered abuse and neglect. Given the trauma they have endured, it is easy to appreciate why such children would have developed powerful unconscious defenses. What is surprising is that, without any comparable trauma, many children who have been peer-oriented for some time can manifest the same level of defensiveness. It seems that peer-oriented kids have a need to protect themselves against vulnerability to as great a degree as traumatized children. Why should that be, in the absence of any overtly similar experiences? Before discussing the reasons for the increased fragility and emotional stiffening of peer-oriented children, we need to clarify the meaning of the phrase defended against vulnerability and its near synonym, flight from vulnerability. We mean by them the brain's instinctive defensive reactions to being overwhelmed by a sense of vulnerability. These unconscious defensive reactions are evoked against a consciousness of vulnerability, not against actual vulnerability. The human brain is not capable of preventing a child from being wounded, only from feeling wounded. The terms defended against vulnerability and flight from vulnerability encapsulate these meanings. They convey a sense of a child's losing touch with thoughts and emotions that make her feel vulnerable, a diminished awareness of the human susceptibility to be emotionally wounded. Everyone can experience such emotional closing down at times. A child becomes defended against vulnerability when being shut down is no longer just a temporary reaction but becomes a persistent state.

These four devotees prayed to the Lord that although they might go to hell because they had cursed devotees, they might not forget the service of the Lord. The transcendental loving service of the Lord is performed in three ways – with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One may speak very nicely with ornamental language or one may be expert at controlled grammatical presentation, but if one’s words are not engaged in the service of the Lord, they have no flavor and no actual use. The example is given here of tulasī leaves. The tulasī leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord. The tulasī leaf has numerous good qualities, but if it were not offered to the lotus feet of the Lord, tulasī could not be of much value or importance. Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one’s words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This is the advantage of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One may be put in any condition, but God gives him the prerogative to chant Hare Kṛṣṇa. In any condition of life, if one goes on chanting he will never be unhappy.

When Galileo made his astonishing discovery of mountains on the moon, his telescope didn’t actually have enough magnifying power to support that finding. Instead, he recognized the zigzag pattern separating the light and dark areas of the moon. Other astronomers were looking through similar telescopes, but only Galileo “was able to appreciate the implications of the dark and light regions,” Simonton notes. He had the necessary depth of experience in physics and astronomy, but also breadth of experience in painting and drawing. Thanks to artistic training in a technique called chiaroscuro, which focuses on representations of light and shade, Galileo was able to detect mountains where others did not.

As two former empires, both with distinct identities and a strong sense of national pride, there is an island mentality in Iran that feels strangely familiar, a perverse pleasure to be found in going it alone, not being bossed around. Neither nation is particularly comfortable with the idea of mucking in with its neighbours – Britain with its scepticism towards Europe and inflated sense of importance in the world; Iran, an island of Shi-ite Muslims surrounded by Sunnis, geographically in the Middle East but definitely not Arabs – always, defiantly, neither East nor West. But there were gentler similarities too; an appreciation of the absurd and a sense of humour that celebrates the subversive and the silly, a love of the outdoors and an illustrious history of mountaineering and climbing, the national penchant for picnics and a profound appreciation of nature. Even the strange formalised politeness of ta’arof reminded me of our own British rituals of insistence and refusal when passing through a doorway or our habit of apologising when bumped into by a stranger. And, of course, our mutual inability to do anything without a cup of tea.

There are similarities between you and Van Gogh, Letisha. Both fiery redheads, with a nasty predilection for self-injury. Suffering from what the psychoanalysts would best describe as ‘daddy issues.’ And, perhaps most pityingly, both masters of a trade you would never be appreciated for. At least, not in life.

I’ve felt how you feel,” he said simply. “As if another had all I needed and lacked, and he didn’t even appreciate what he had.” “You?” She expostulated in disbelief but walked more slowly and made no objection to his hand lightly touching her back. “What could you possibly want for? You’re the firstborn of a duke, titled, wealthy; you’ve survived battles, and you can charm little girls. How could you long for more than that?” “My brother will succeed Moreland, if the duke ever condescends to expire. This harum-scarum earldom is a sop thrown to my younger brother’s conscience, and his wife’s, I suppose. He and my father had considerable influence with the Regent, and Westhaven’s wife may well be carrying the Moreland heir. Anna made the suggestion to see Rosecroft passed along to me, and Westhaven would not rest until that plan had been fulfilled.” “How can that be?” Emmie watched their moon shadows float along the ground as they walked. “A duke cannot choose which of his offspring inherits his title.” “He cannot. According to the Moreland letters patent, it goes to the oldest legitimate son surviving at the time of the duke’s death.” “Well, you aren’t going to die soon, are you?” She glanced over at his obviously robust frame, puzzled and concerned for some reason to think of him expiring of a pernicious illness. “No, Miss Farnum, the impediment is not death, but rather the circumstances of my birth.” There was a slight, half-beat pause in the darkness, a hitch in her gait he would not have seen. “Oh.” “Oh, indeed. I have a sister similarly situated, though Maggie and I do not share even the same mother. The duke was a busy fellow in his youth.” “Busy and selfish. What is it with men that they must strut and carry on, heedless of the consequences to any save themselves?” “What is it with women,” he replied, humor lacing his tone, “that they must indulge our selfish impulses without regard to the consequences even to themselves?” “Point taken.