Appropriate Inspirational Quotes

If we recognize our talents and use them appropriately, and choose a field that uses those talents, we will rise to the top of our field.

The overdressed traveler betrays more interest in being seen than in seeing, while the true traveler knows that the novel world about her serves as the most appropriate accessory.

Everything in creation has its appointed painter or poet and remains in bondage like the princess in the fairy tale 'til its appropriate liberator comes to set it free.

It is so appropriate to color hope yellow, like the sun we seldom saw. And as I begin to copy from the old memorandum journals that I kept for so long, a title comes as if inspired. 'Open the Window and Stand in the Sunshine.' Yet, I hesitate to name our story that. For I think of us more as flowers in the attic.

I believe it will have become evident why, for me, adjectives such as happy, contented, blissful, enjoyable, do not seem quite appropriate to any general description of this process I have called the good life, even though the person in this process would experience each one of these at the appropriate times. But adjectives which seem more generally fitting are adjectives such as enriching, exciting, rewarding, challenging, meaningful. This process of the good life is not, I am convinced, a life for the faint-fainthearted. It involves the stretching and growing of becoming more and more of one's potentialities. It involves the courage to be. It means launching oneself fully into the stream of life. Yet the deeply exciting thing about human beings is that when the individual is inwardly free, he chooses as the good life this process of becoming.

The poet dreams of the mountain Sometimes I grow weary of the days, with all their fits and starts. I want to climb some old gray mountains, slowly, taking The rest of my lifetime to do it, resting often, sleeping Under the pines or, above them, on the unclothed rocks. I want to see how many stars are still in the sky That we have smothered for years now, a century at least. I want to look back at everything, forgiving it all, And peaceful, knowing the last thing there is to know. All that urgency! Not what the earth is about! How silent the trees, their poetry being of themselves only. I want to take slow steps, and think appropriate thoughts. In ten thousand years, maybe, a piece of the mountain will fall.

Though your steps may falter persevere with the climb, You will achieve the summit at the appropriate time.

The universe is, instant by instant, recreated anew. There is in truth no past, only a memory of the past. Blink your eyes, and the world you see next did not exist when you closed them. Therefore, the only appropriate state of the mind is surprise. The only appropriate state of the heart is joy. The sky you see now, you have never seen before. The perfect moment is now. Be glad of it.

Thirty spokes Share one hub. Make the nothing therein appropriate, and you will have the use of the cart.

Perhaps your hunger to belong is always active and intense because you belonged so totally before you came here. This hunger to belong is the echo and reverberation of your invisible heritage. You are from somewhere else, where you were known, embraced and sheltered. This is also the secret root from which all longing grows. Something in you knows, perhaps remembers, that eternal belonging liberates longing into its surest and most potent creativity. This is why your longing is often wiser than your conventional sense of appropriateness, safety and truth... Your longing desires to take you towards the absolute realization of all the possibilities that sleep in the clay of your heart; it knows your eternal potential, and it will not rest until it is awakened.

Perfect does not mean perfect actions in a perfect world, but appropriate actions in an imperfect one.

My name," I tell Wilbur in the most dignified voice I can find, "Was inspired by Harriet Quimby, the first female American pilot and the first woman ever to cross the Channel in an aeroplane. My mother chose it to represent freedom and bravery and independence, and she gave it to me just before she died." There's a short pause while Wilbur looks appropriately moved. Then Dad says, "Who told you that?" "Annabel did." "Well, it's not true at all. You were named after Harriet the tortoise, the second longest living tortoise in the world." There's a silence while I stare at Dad and Annabel puts her head in her hands so abruptly that the pen starts to leak into her collar. "Richard," she moans quietly. "A tortoise?" I repeat in dismay. "I'm named after a tortoise? What the hell is a tortoise supposed to represent?" "Longevity?

To achieve authentic, sustained happiness, above all else you need to be in charge of your life, to be in control of who you want to be, and be able to make the appropriate changes if you are not.

We took a bus to the nearby monastery of one of the last great Tang dynasty Chan masters, Yun-men. Yun-men was known for his pithy “one word” Zen. When asked “What is the highest teaching of the Buddha?” he replied: “An appropriate statement.” On another occasion, he answered: “Cake.” I admired his directness.

Design is a fundamental human activity, relevant and useful to everyone. Anything humans create—be it product, communication or system—is a result of the process of making inspiration real. I believe in doing what works as circumstances change: quirky or unusual solutions are often good ones. Nature bends and so should we as appropriate. Nature is always right outside our door as a reference and touch point. We should use it far more than we do.

I began by saying that our history will be what we make it. If we go on as we are, then history will take its revenge, and retribution will not limp in catching up with us. We are to a large extent an imitative society. If one or two or three corporations would undertake to devote just a small fraction of their advertising appropriation along the lines that I have suggested, the procedure would grow by contagion; the economic burden would be bearable, and there might ensue a most exciting adventure--exposure to ideas and the bringing of reality into the homes of the nation. To those who say people wouldn't look; they wouldn't be interested; they're too complacent, indifferent and insulated, I can only reply: There is, in one reporter's opinion, considerable evidence against that contention. But even if they are right, what have they got to lose? Because if they are right, and this instrument is good for nothing but to entertain, amuse and insulate, then the tube is flickering now and we will soon see that the whole struggle is lost. This instrument can teach, it can illuminate; yes, and it can even inspire. But it can do so only to the extent that humans are determined to use it to those ends. Otherwise it is merely wires and lights in a box. There is a great and perhaps decisive battle to be fought against ignorance, intolerance and indifference.

Choosing a husband was much like choosing a good baguette. One looked for a strong outer shell, a tender interior, and most importantly, a tractability of dough to hold whatever shape the baker deemed appropriate. Abigail needed a good baguette by the end of the weeek

The mind has a definite way of clothing one's thoughts in appropriate physical equivalents. Think in terms of poverty and you will live in poverty. Think in terms of opulence and you will attract opulence. Through the eternal law of harmonious attraction, one's thoughts always clothe themselves in material things appropriate unto their nature.

You need to learn to overcome your very natural and appropriate revulsion for your own work

I can explain, There’s no need, I’ve been keeping regular track of your activities, and, besides, your notebook has been a great help to me, may I take the opportunity to congratulate you on the excellent style and the appropriateness of the language, I’ll hand in my resignation tomorrow, I won’t accept it.

Be a good listener, so your spoken words may be appropriate

MY FIVE DOS FOR GETTING BACK INTO THE GAME: 1. Do expect defeat. It’s a given when the stakes are high and the competition is working ferociously to beat you. If you’re surprised when it happens, you’re dreaming; dreamers don’t last long. 2. Do force yourself to stop looking backward and dwelling on the professional “train wreck” you have just been in. It’s mental quicksand. 3. Do allow yourself appropriate recovery—grieving—time. You’ve been knocked senseless; give yourself a little time to recuperate. A keyword here is “little.” Don’t let it drag on. 4. Do tell yourself, “I am going to stand and fight again,” with the knowledge that often when things are at their worst you’re closer than you can imagine to success. Our Super Bowl victory arrived less than sixteen months after my “train wreck” in Miami. 5. Do begin planning for your next serious encounter. The smallest steps—plans—move you forward on the road to recovery. Focus on the fix. MY FIVE DON’TS: 1. Don’t ask, “Why me?” 2. Don’t expect sympathy. 3. Don’t bellyache. 4. Don’t keep accepting condolences. 5. Don’t blame others.

People with disabilities are virtually nonexistent on television unless they are being trotted out as “inspiration porn.” Their stories are often told in ways that exploit their disabilities for the emotional edification of able-bodied people, presenting them as superhuman for doing unspectacular things like reading or going to the store or, worse yet, for overcoming obstacles placed on them by the very society that fails to acknowledge or appropriately accommodate their bodies.8 Of course we need something radical to challenge these messages.

Most people wait too long to go into action, generally out of fear. They want more money or better circumstances. You must go the opposite direction and move before you think you are ready. It is as if you are making it a little more difficult for yourself, deliberately creating obstacles in your path. But it is a law of power that your energy will always rise to the appropriate level. When you feel you must work harder to get to your goal because you are not quite prepared, you are more alert and inventive. This venture has to succeed so it will.

Using Maslow’s insights, you can define higher-level values appropriate to your message, brand, and audience. Then, using what we learn from Joseph Campbell, you can turn those values into a resonant moral of the story and create a story structure that will appeal to the heroic potential in your audiences. These models show us a clear alternative to the dark, limited view of human nature inspired by Freud and brought to the marketplace by men like Edward Bernays.

I found myself drawn to biology, with all its frustrating yet fascinating complexities. When I was twelve, I remember reading about axolotls, which are basically a species of salamander that has evolved to remain permanently in the aquatic larval stage. They manage to keep their gills (rather than trading them in for lungs, like salamanders or frogs) by shutting down metamorphosis and becoming sexually mature in the water. I was completely flabbergasted when I read that by simply giving these creatures the “metamorphosis hormone” (thyroid extract) you could make the axolotl revert back into the extinct, land-dwelling, gill-less adult ancestor that it had evolved from. You could go back in time, resurrecting a prehistoric animal that no longer exists anywhere on Earth. I also knew that for some mysterious reason adult salamanders don’t regenerate amputated legs but the tadpoles do. My curiosity took me one step further, to the question of whether an axolotl—which is, after all, an “adult tadpole”—would retain its ability to regenerate a lost leg just as a modern frog tadpole does. And how many other axolotl-like beings exist on Earth, I wondered, that could be restored to their ancestral forms by simply giving them hormones? Could humans—who are after all apes that have evolved to retain many juvenile qualities—be made to revert to an ancestral form, perhaps something resembling Homo erectus, using the appropriate cocktail of hormones? My mind reeled out a stream of questions and speculations, and I was hooked on biology forever. I found mysteries and possibilities everywhere.

Successful succession is more than selecting someone with an appropriate skill set—it’s about finding someone who is in lockstep with the original cause around which the company was founded. Great second or third CEOs don’t take the helm to implement their own vision of the future; they pick up the original banner and lead the company into the next generation. That’s why we call it succession, not replacement. There is a continuity of vision.

Does trying to understand the universe at all betray a lack of humility? I believe it is true that humility is the only just response in a confrontation with the universe, but not a humility that prevents us from seeking the nature of the universe we are admiring. If we seek that nature, then love can be informed by truth instead of being based on ignorance or self-deception. If a Creator God exists, would He or She or It or whatever the appropriate pronoun is, prefer a kind of sodden blockhead who worships while understanding nothing? Or would He prefer His votaries to admire the real universe in all its intricacy? I would suggest that science is, at least in part, informed worship.

Common sense best dictates when balancing our needless and negative fear-driven worries with appropriate preparation and responsible readiness.

Life is given to us; every moment is given. The only appropriate response therefore is gratefulness.

They had no idea what was or wasn’t appropriate behavior, no concept of the usual give and take of normal relationships.

In great matters, men reveal themselves as they find it appropriate to do so; but, in small matters, they reveal themselves as they truly are.

FOOD It is good to eat food to keep your body alive. It is better to eat healthy food to keep your body healthy. It is best to regard your body as a temple and eat appropriate food.

He taught all to look upon themselves as endowed with precious talents, which if rightly employed would secure for them eternal riches. He weeded all vanity from life, and by His own example taught that every moment of time is fraught with eternal results; that it is to be cherished as a treasure, and to be employed for holy purposes. He passed by no human being as worthless, but sought to apply the saving remedy to every soul. In whatever company He found Himself, He presented a lesson that was appropriate to the time and the circumstances. He sought to inspire with hope the most rough and unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. Often He met those who had drifted under Satan’s control, and who had no power to break from his snare. To such a one, discouraged, sick, tempted, and fallen, Jesus would speak words of tenderest pity, words that were needed and could be understood.

And I learned a valuable lesson: success is not something you pursue. Success is something you attract because of the person you become. What you pursue usually eludes you like the butterfly you can’t quite catch. But if you want to be successful, you must attract success by developing the skills and the appropriate mind-set. What you learn about the marketplace and its goods and services… that’s what’s valuable. The key to getting paid very well in the marketplace is to develop very valuable skills.

Walking back across the St-Esprit bridge, to the ghetto I'd instinctively gravitated toward, I mentally erected a more appropriate statue on the square. It would depict an unknown Sephardic Jew, kneeling over a stone tripod covered with crushed cacao beans destined for a cup of chocolate for one of the gentiles of Bayonne. It would be a symbolic piece, executed in smooth, chocolate-hued marble, and dedicated to all the other forgotten heroes--coffee-drinking Sufi dervishes, peyote-eating Native Americans, Mexican hemp-smokers--who, throughout history, have faced the wrath of all the sultans, drug czars, and Vatican clerics who have resorted to any spurious pretext to squelch one of the most venerable and misunderstood of human drives: the desire to escape, however briefly, everyday consciousness.

I hold it perniciously false to teach that all cultural forms are equally probable and that by mere force of will an inspired individual can at any moment alter the trajectory of an entire cultural system in a direction convenient to any philosophy. Convergent and parallel trajectories far outnumber divergent trajectories in cultural evolution. Most people are conformists. History repeats itself in countless acts of individual obedience to cultural rule and pattern, and individual wills seldom prevail in matters requiring radical alterations of deeply conditioned beliefs and practices. At the same time, nothing I have written in this book supports the view that the individual is helpless before the implacable march of history or that resignation and despair are appropriate responses to the concentration of industrial managerial power. The determinism that has governed cultural evolution has never been the equivalent of the determinism that governs a closed physical system. Rather, it resembles the causal sequences that account for the evolution of plant and animal species.

The miracle of the appropriateness of the language of mathematics for the formulation of the laws of physics is a wonderful gift which we neither understand nor deserve. We should be grateful for it and hope that it will remain valid in future research and that it will extend, for better if for worse, to our pleasure, even though perhaps also to our bafflement, to wide branches of learning.

This project was undertaken with a great deal of ongoing thought and conversation and concern about the line between allyship and appropriation—a line that might feel different to different readers. It is my great hope that this book will lead the curious to read direct, personal accounts of the AIDS crisis—and that any places where I’ve gotten the details wrong might inspire people to tell their own stories.

...accept what you've already learned: that your disability will come and go and you'll never control it completely. Educate yourself about it, become an expert manager, and use treatment whenever you think it's necessary and without regard to your yearnings to be normal. Fight the shame that comes with being ill by sharing as much with others as you think is appropriate according to your own standards of privacy, not the culture's stigma.

The transformation of a business-as-usual culture into one focused on innovation and driven by design involves activities, decisions, and attitudes. Workshops help expose people to design thinking as a new approach. Pilot projects help market the benefits of design thinking within the organization. Leadership focuses the program of change and gives people permission to learn and experiment. Assembling interdisciplinary teams ensures that the effort is broadly based. Dedicated spaces such as the P&G Innovation Gym provide a resource for longer-term thinking and ensure that the effort will be sustained. Measurement of impacts, both quantitative and qualitative, helps make the business case and ensures that resources are appropriately allocated. It may make sense to establish incentives for business units to collaborate in new ways so that younger talent sees innovation as a path to success rather than as a career risk.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

Perhaps I don't know enough yet to find the right words for it, but I think I can describe it. It happened again just a moment ago. I don't know how to put it except by saying that I see things in two different ways-everything, ideas included. If I make an effort to find any difference in them, each of them is the same today as it was yesterday, but as soon as I shut my eyes they're suddenly transformed, in a different light. Perhaps I went wrong about the imaginary numbers. If I get to them by going straight along inside mathematics, so to speak, they seem quite natural. It's only if I look at them directly, in all their strangeness, that they seem impossible. But of course I may be all wrong about this, I know too little about it. But I wasn't wrong about Basini. I wasn't wrong when I couldn't turn my ear away from the faint trickling sound in the high wall or my eye from the silent, swirling dust going up in the beam of light from a lamp. No, I wasn't wrong when I talked about things having a second, secret life that nobody takes any notice of! I-I don't mean it literally-it's not that things are alive, it's not that Basini seemed to have two faces-it was more as if I had a sort of second sight and saw all this not with the eyes of reason. Just as I can feel an idea coming to life in my mind, in the same way I feel something alive in me when I look at things and stop thinking. There's something dark in me, deep under all my thoughts, something I can't measure out with thoughts, a sort of life that can't be expressed in words and which is my life, all the same. “That silent life oppressed me, harassed me. Something kept on making me stare at it. I was tormented by the fear that our whole life might be like that and that I was only finding it out here and there, in bits and pieces. . . . Oh, I was dreadfully afraid! I was out of my mind.. .” These words and these figures of speech, which were far beyond what was appropriate to Törless's age, flowed easily and naturally from his lips in this state of vast excitement he was in, in this moment of almost poetic inspiration. Then he lowered his voice and, as though moved by his own suffering, he added: “Now it's all over. I know now I was wrong after all. I'm not afraid of anything any more. I know that things are just things and will probably always be so. And I shall probably go on for ever seeing them sometimes this way and sometimes that, sometimes with the eyes of reason, and sometimes with those other eyes. . . . And I shan't ever try again to compare one with the other. .

Science can now help us to understand ourselves in this way by giving factual information about brain structure and function, and how the mind works. Then there is an art of self knowledge, which each person has to develop for himself. This art must lead one to be sensitive to how his basically false approach to life is always tending to generate conflict and confusion. The role of art here is therefore not to provide a symbolism, but rather to teach the artistic spirit of sensitive perception of the individual and particular phenomena of one's own psyche. This spirit is needed if one is to understand the relevance of general scientific knowledge to his own special problems, as well as to give effect to the scientific spirit of seeing the fact about one's self as it is, whether on elikes it or not, and thus helping to end conflict. Such an approach is not possible, however, unless one has the spirit that meets life wholly and totally. We still need the religious spirit, but today we no longer need the religious mythology, which is now introducing an irrelevant and confusing element into the whole question. Itwould seem, then, that in some ways the modern person must manage to create a total approach to life which accomplishes what was done in earlier days by science, art and religion, but in a new way that is appropriate to the modern conditions of life. An important part of such an action is to see what the relationshipbetween science and art now actually is, and to understand the direction in which this relationship might develop.

When Ole Kirk Kristiansen established the company name LEGO in 1934, it was a fortunate play on words. The entrepreneur had been inspired by the Danish phrase "leg godt" - "play well." He took the beginning of each respective word and made what he considered to be a pleasant-sounding, imaginary word out of them. The company owner was unaware that as the first person present singular of the verb legere, "lego" is also the Latin word for "I assemble" - and therefore completely appropriate for the modularity of the company's later invention, the LEGO brick.

The people of Earth cannot progress in isolation from each other. The family unit, community spirit, and society as a whole are fragmenting at alarming rates as we sit inert behind our devices and social media. Fear of cultural appropriation inhibits the inspiration necessary for others to create new things. We must build on the towering achievements of all those who have gone before us. Then, by pooling our resources, regardless of race, colour, creed, gender, sexuality, or physical ability, we ensure that our legacy is a rich inheritance for all those yet to be born.

WHEN I DESCRIBED THE TUMOR IN MY ESOPHAGUS as a “blind, emotionless alien,” I suppose that even I couldn’t help awarding it some of the qualities of a living thing. This at least I know to be a mistake: an instance of the pathetic fallacy (angry cloud, proud mountain, presumptuous little Beaujolais) by which we ascribe animate qualities to inanimate phenomena. To exist, a cancer needs a living organism, but it cannot ever become a living organism. Its whole malice—there I go again—lies in the fact that the “best” it can do is to die with its host. Either that or its host will find the measures with which to extirpate and outlive it. But, as I knew before I became ill, there are some people for whom this explanation is unsatisfying. To them, a rodent carcinoma really is a dedicated, conscious agent—a slow–acting suicide–murderer—on a consecrated mission from heaven. You haven’t lived, if I can put it like this, until you have read contributions such as this on the websites of the faithful: Who else feels Christopher Hitchens getting terminal throat cancer [sic] was God’s revenge for him using his voice to blaspheme him? Atheists like to ignore FACTS. They like to act like everything is a “coincidence.” Really? It’s just a “coincidence” [that] out of any part of his body, Christopher Hitchens got cancer in the one part of his body he used for blasphemy? Yeah, keep believing that, Atheists. He’s going to writhe in agony and pain and wither away to nothing and then die a horrible agonizing death, and THEN comes the real fun, when he’s sent to HELLFIRE forever to be tortured and set afire. There are numerous passages in holy scripture and religious tradition that for centuries made this kind of gloating into a mainstream belief. Long before it concerned me particularly I had understood the obvious objections. First, which mere primate is so damn sure that he can know the mind of god? Second, would this anonymous author want his views to be read by my unoffending children, who are also being given a hard time in their way, and by the same god? Third, why not a thunderbolt for yours truly, or something similarly awe–inspiring? The vengeful deity has a sadly depleted arsenal if all he can think of is exactly the cancer that my age and former “lifestyle” would suggest that I got. Fourth, why cancer at all? Almost all men get cancer of the prostate if they live long enough: It’s an undignified thing but quite evenly distributed among saints and sinners, believers and unbelievers. If you maintain that god awards the appropriate cancers, you must also account for the numbers of infants who contract leukemia. Devout persons have died young and in pain. Betrand Russell and Voltaire, by contrast, remained spry until the end, as many psychopathic criminals and tyrants have also done. These visitations, then, seem awfully random. My so far uncancerous throat, let me rush to assure my Christian correspondent above, is not at all the only organ with which I have blasphemed. And even if my voice goes before I do, I shall continue to write polemics against religious delusions, at least until it’s hello darkness my old friend. In which case, why not cancer of the brain? As a terrified, half–aware imbecile, I might even scream for a priest at the close of business, though I hereby state while I am still lucid that the entity thus humiliating itself would not in fact be “me.” (Bear this in mind, in case of any later rumors or fabrications.)

By being real, it is free to grow. And while our false self forgets, our Real Self remembers our Oneness with others and with the Universe. Yet for most of us, our Real Self is also our private self. Who knows why we chose not to share? Perhaps it is a fear of being hurt or being rejected. Some have estimated that we show our True Self to others on average for only about 15 minutes each day. For whatever reasons, we tend to keep that part of us private. When we “come from” or when we are our True Self, we feel alive. We may feel pain in the form of hurt, sadness, guilt or anger, but we nonetheless feel alive. Or we may feel joy, in the form of contentment, happiness, inspiration or even ecstasy. Overall, we tend to feel current, complete, finished, appropriate, real, whole and sane.

The qualities of a successful military strategist will change from person to person, but there are a central few that all of them need. These include, above all else, strategic judgment, but also stamina, interpersonal skills and a feel for people; an ability to energize, inspire and motivate; the ability to communicate effectively orally and in writing; a degree of personal presence and charisma; a sincere love of servicemen and women; an ability to be tough when needed, but also compassionate when that is appropriate; fortitude in the face of adversity and the capacity to stay calm in the midst of chaos; an ability to deal with setbacks, missteps and mistakes; a sense of what leadership style is required to bring out the best in those immediately below, and also for the organization collectively. A great strategic leader also needs to be able to foresee how a conflict will end.

The conduct of affairs, for the Rationalist, is a matter of solving problems, and in this no man can hope to be successful whose reason has become inflexible by surrender to habit or is clouded by the fumes of tradition. In this activity the character which the Rationalist claims for himself is the character of the engineer, whose mind (it is supposed) is controlled throughout by appropriate technique and whose first step is to dismiss from his attention everything not directly related to his specific intentions. The assimilation of politics to engineering is, indeed, what may be called the myth of rationalist politics. And it is, of course, a recurring theme in the literature of Rationalism. The politics it inspires may be called the politics of the felt need; for the Rationalist, politics are always charged with the feeling of the moment. He waits upon circumstance to provide him with his problems, but rejects its aid in their solution. That anything should be allowed to stand between a society and the satisfaction of the felt needs of each moment in its history must appear to the Rationalist a piece of mysticism and nonsense. And his politics are, in fact, the rational solution of those practical conundrums which the recognition of the sovereignty of the felt need perpetually creates in the life of a society. Thus, political life is resolved into a succession of crises, each to be surmounted by the application of "reason." Each generation, indeed, each administration, should see unrolled before it the blank sheet of infinite possibility. And if by chance this tablula vasa has been defaced by the irrational scribblings of tradition-ridden ancestors, then the first task of the Rationalist must be to scrub it clean; as Voltaire remarked, the only way to have good laws is to burn all existing laws and start afresh.

Up to this moment in her life, Audrey had never evinced the slightest sentimentality about children. Insofar as she had recognized them as an independent category of personhood, she had tended to think of them as trainee humans. Inadequate adults. She loved her own daughters well enough - wanted them to be happy and so forth - but they had failed to inspire in her that mad, lioness passion to which other mothers so preeningly testified. She was still in some shock regarding the servility of motherhood - the sheer, thankless drudgery of it. All the cleaning up of messes she had made and preparing meals she did not want to eat. She fed her girls regularly and diligently brushed their teeth twice a day and made sure they were more or less appropriately dressed for the weather, but beyond a dull sense of satisfaction at having fulfilled her maternal duties, she received no pleasure from performing these tasks. Try as she might, she she could not feel her daughters' happiness and sorrows as her own.

Untold numbers of readers of Black Elk Speaks and When the Tree Flowered have wished to understand more fully the relationship between Neihardt and Black Elk and the role that Neihardt played as Black Elk's amanuensis. They have also been curious to learn about Black Elk's life after the Wounded Knee massacre. How was it that a nineteenth-century Lakota mystic could live a full half of the twentieth century on the Pine Ridge Reservation in harmony with the encroaching white man's world? The Sixth Grandfather is presented in order to help readers answer these questions. The title of the book is doubly appropriate. Black Elk, in his great vision, saw himself as the "sixth grandfather," the spirit of the earth, the power to nurture and make grow. Symbolically, Black Elk's teachings, transmitted through Neihardt, have had a marvelous generative power: they have grown and blossomed and become an inspiration for millions, Indians and non-Indians alike. Through Neihardt's writings, the sacred tree of Black Elk's vision has truly conic to bloom.

Another aspect of this – one that he makes into an extended, if slightly ghoulish, case study – was to be found in the funerals of ‘distinguished men’. Again, Polybius must have witnessed enough of these to draw out their deeper significance. The body, he explains, was carried into the Forum and placed on the rostra, normally propped up somehow in an upright position, so it was visible to a large audience. In the procession that followed, family members wore masks made in the likeness of the dead man’s ancestors and dressed in the costume appropriate to the offices each had held (purple-bordered togas and so on), as if they were all present ‘living and breathing’. The funeral address, delivered by a family member, started with the achievements of the corpse on the rostra but then went through the careers of all the other characters, who by this time were sitting on ivory, or at least ivory-veneered, chairs lined up next to the dead man. ‘The most important upshot of this,’ Polybius concludes, ‘is that the younger generation is inspired to endure all suffering for the common good, in the hope of winning the glory that belongs to the brave.

The weaker sex has in no previous age been treated with so much respect by men as at present — this belongs to the tendency and fundamental taste of democracy, in the same way as disrespectfulness to old age — what wonder is it that abuse should be immediately made of this respect? They want more, they learn to make claims, the tribute of respect is at last felt to be well-nigh galling; rivalry for rights, indeed actual strife itself, would be preferred: in a word, woman is losing modesty. And let us immediately add that she is also losing taste. She is unlearning to fear man: but the woman who 'unlearns to fear' sacrifices her most womanly instincts. That woman should venture forward when the fear-inspiring quality in man — or more definitely, the man in man — is no longer either desired or fully developed, is reasonable enough and also intelligible enough; what is more difficult to understand is that precisely thereby — woman deteriorates. This is what is happening nowadays: let us not deceive ourselves about it! Wherever the industrial spirit has triumphed over the military and aristocratic spirit, woman strives for the economic and legal independence of a clerk: ''woman as clerkess' is inscribed on the portal of the modern society which is in course of formation. While she thus appropriates new rights, aspires to be 'master,' and inscribes 'progress' of woman on her flags and banners, the very opposite realises itself with terrible obviousness: woman retrogrades.

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

Many people today acquiesce in the widespread myth, devised in the late 19th century, of an epic battle between ‘scientists’ and ‘religionists’. Despite de unfortunate fact that some members of both parties perpetuate the myth by their actions today, this ‘conflict’ model has been rejected by every modern historian of science; it does not portray the historical situation. During the 16th and 17th centuries and during the Middle Ages, there was not a camp of ‘scientists’ struggling to break free of the repression of ‘religionists’; such separate camps simply did not exist as such. Popular tales of repression and conflict are at best oversimplified or exaggerated, and at worst folkloristic fabrications. Rather, the investigators of nature were themselves religious people, and many ecclesiastics were themselves investigators of nature. The connection between theological and scientific study rested in part upon the idea of the Two Books. Enunciated by St. Augustine and other early Christian writers, the concept states that God reveals Himself to human beings in two different ways – by inspiring the sacred writers to pen the Book of Scripture, and by creating the world, the Book of Nature. The world around us, no less than the Bible, is a divine message intended to be read; the perceptive reader can learn much about the Creator by studying the creation. This idea, deeply ingrained in orthodox Christianity, means that the study of the world can itself be a religious act. Robert Boyle, for example, considered his scientific inquiries to be a type of religious devotion (and thus particularly appropriate to do on Sundays) that heightens the natural philosopher’s knowledge and awareness of God through the contemplation of His creation. He described the natural philosopher as a ‘priest of nature’ whose duty it was to expound and interpret the messages written in the Book of Nature, and to gather together and give voice to all creation’s silent praise of its Creator.

The flag story is important, Berntson thought. Before the assault was over, Christmas had sent Frank Thomas, his gunnery sergeant, to find an American flag. He knew it was against the rules. This was a war on behalf of the Republic of Vietnam, and the correct flag to run up the pole at its province headquarters would have been Saigon’s yellow and red ensign. But Christmas’s men had bled and died all the way across southern Hue, not ARVN troops. They had looked up at that enemy flag the whole way. They had taken it down, and they wanted to show who had done it. The Stars and Stripes had earned its place. Berntson continued jotting down Christmas’s words: “‘Proudest moment of my life—to be given opp to do it’ . . . ‘main thought was getting the flag up—so it would fly and everyone could see that flag flying’ . . . Capt. Ron Christmas, 27, 2001 S.W. 36th Ave, Fort Lauderdale, FLA CO for 2/5 Hotel . . . ‘street fighting is dirtiest close in. Biggest problem is control—keeping all platoons in line—communication also problem . . . platoons have done extremely well . . . flag. ‘inspiration thing I have ever seen in my lifetime—because it was a hard thing. That feeling of patriotism . . . all you could hear are cheers . . . really brings out America Spirit.’” Hours later, Christmas was paid a visit by two officers, both majors, one army and the other marine. They had been sent by Colonel Hughes from the compound. They said the American flag would have to come down. The South Vietnamese flag was the appropriate one. The men around Christmas were still loading up the wounded and dead. “I don’t think my men are going to like that,” he said. “That doesn’t make any difference,” said one. “You are violating protocol.” “Well, I’ll tell you what,” said Christmas. “If you want to take the flag down, you guys go take it down. But I cannot be responsible for all of my men.” Kaczmarek, who was sitting close enough to overhear the exchange, chose that moment to reposition his rifle. The majors left. The flag remained. Christmas had a gunny sergeant haul it down at sunset, and the next morning a bright yellow South Vietnamese flag flew in its place. But watching Old Glory run up that afternoon was a sight none of the marines who witnessed it would ever regret, or forget.

It was 1996, and the word “appropriation” never occurred to either of them. They were drawn to these references because they loved them, and they found them inspiring. They weren’t trying to steal from another culture, though that is probably what they did. Consider Mazer in a 2017 interview with Kotaku, celebrating the twentieth-anniversary Nintendo Switch port of the original Ichigo: kotaku: It is said that the original Ichigo is one of the most graphically beautiful low-budget games ever made, but its critics also accuse it of appropriation. How do you respond to that? mazer: I do not respond to that. kotaku: Okay…But would you make the same game if you were making it now? mazer: No, because I am a different person than I was then. kotaku: In terms of its obvious Japanese references, I mean. Ichigo looks like a character Yoshitomo Nara could have painted. The world design looks like Hokusai, except for the Undead level, which looks like Murakami. The soundtrack sounds like Toshiro Mayuzumi… mazer: I won’t apologize for the game Sadie and I made. [Long pause.] We had many references—Dickens, Shakespeare, Homer, the Bible, Philip Glass, Chuck Close, Escher. [Another long pause.] And what is the alternative to appropriation? kotaku: I don’t know. mazer: The alternative to appropriation is a world in which artists only reference their own cultures. kotaku: That’s an oversimplification of the issue. mazer: The alternative to appropriation is a world where white European people make art about white European people, with only white European references in it. Swap African or Asian or Latin or whatever culture you want for European. A world where everyone is blind and deaf to any culture or experience that is not their own. I hate that world, don’t you? I’m terrified of that world, and I don’t want to live in that world, and as a mixed-race person, I literally don’t exist in it. My dad, who I barely knew, was Jewish. My mom was an American-born Korean. I was raised by Korean immigrant grandparents in Koreatown, Los Angeles. And as any mixed-race person will tell you—to be half of two things is to be whole of nothing. And, by the way, I don’t own or have a particularly rich understanding of the references of Jewishness or Koreanness because I happen to be those things. But if Ichigo had been fucking Korean, it wouldn’t be a problem for you, I guess?

It is the political change in international relations as well as a change in superpower fortunes which indicate that the days of successful unilateral intervention are past and that multilateral military intervention might only succeed in exceptional circumstances. Even before the changes in these relationships had occurred, both the old USSR and the USA discovered in the most dramatic way the true impotence of their power in the intra-state conflicts of Afghanistan and Vietnam respectively. Not least, the cost of unilaterally inspired intervention was horrendous. The total bill for Vietnam was $190 billion while the Soviets spent $3-4 billion for each of the years their forces were fulfilling no useful purpose in Afghanistan. The fact is that most military interventions undertaken this century should never have been embarked upon, for they were doomed for failure. The reason for this has tended to be due to misplaced faith in national capabilities as well as misappreciation of the size of the problem. By way of illustration it is appropriate first to relate international theory to the concept of military intervention, followed by a current overview essentially of the two states most traditionally involved in military intervention, the former USSR and USA.

announced that families of victims would receive compensation for their loss based in part on the salary each victim was earning at the time of his or her death. After the attacks on the World Trade Center and the Pentagon, Congress had taken the unprecedented step of assuming national responsibility for restitution to the families of the victims. Though the inspiration for this decision was to forestall expensive lawsuits against the airline industry, many observers took it as a signal of a new spirit in the land: in the face of national tragedy, political leaders were i nally breaking with the jungle survivalism of the Reagan-Clinton years. But even in death, the market—and the inequalities it generates—was the only language America’s leaders knew how to speak. Abandoning the notion of shared sacrii ce, Feinberg opted for the actuarial tables to calculate appropriate compensation packages. The family of a single sixty-i ve-year-old grandmother earning $10,000 a year—perhaps a minimum-wage kitchen worker—would draw $300,000 from the fund, while the family of a thirty-year-old Wall Street trader would get $3,870,064. The men and women killed on September 11 were not citizens of a democracy; they were earners, and rewards would be distributed accordingly. Virtually no one—not even the commentators and politicians who denounced the Feinberg calculus for other reasons—criticized this aspect of his decision. 28

There are three types of teams, each of which requires different types of management and organization. The first type of team is like a pair of doubles tennis partners. It is a small team, in which each person adapts to the abilities of the other. Players have a primary responsibility, but can play many different roles. The second type of team is like a soccer or football team, in which each person has a given position, but the whole team moves together. The third team type is like a baseball team, in which all players have an assigned position and play on the team, rather than as a team. This model is akin to the traditional Detroit automaker, where each person has his or her assigned task. Organizations have to decide which type of team fits best, a decision that affects the entire organizational culture. Mixed teams don’t work; they just confuse everyone involved. Increasingly, organizations are becoming more like soccer or tennis teams, in which each member has to take more personal responsibility in making decisions. In such organizations, managers must inspire, rather command. You must fit the appropriate management style for your team type.

If your husband’s self-image needs a makeover, be patient. The answers don’t come overnight when a long-held pattern of thinking has to be broken. But you can appropriate the power of God to fight the enemy that feeds him familiar lies, so your husband can be free to hear His truth. Remember that God will reveal glimpses of the key to breaking any of your husband’s bad habits. As you pray for your husband’s self-image, He will show you how to pray.

If My People Pray If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. —2 CHRONICLES 7:14     Among the many myths associated with Alexander the Great is the tale of a poor Macedonian soldier who was leading before Alexander the Great a mule laden with gold for the king’s use. The mule became so tired that he could no longer carry the load, so the mule driver took it off and carried it himself, with great difficulty, for a considerable distance. Finally Alexander saw him sinking under the burden and about to throw it to the ground, so he cried out, “Friend, do not be weary yet; try to carry it to your tent, for it is now all yours.” This blessing is much better than the lottery. Who says good guys finish last? Humility certainly has its blessings. Ezra, the writer of 1 and 2 Chronicles, certainly knew the importance of humility, because he directed this passage to his people, people whom God called by name. He states that in order for God’s people to receive His blessings, there are four basic requirements: • humility • prayer • devotion • repentance This is an appropriate prayer for all of us. We shake our heads in disbelief at the depravity of mankind. Each day the headlines in the media scream out stabbings, shootings, murder, rape, and betrayal. Where have we gone wrong as a nation? Are our families breaking apart along with the moral fiber of this country? How can we get back on track to recapture the blessings of God? Ezra says we are to humble ourselves, pray, seek God’s face, and repent of our sins. Then God will • answer our prayers, • forgive our sins, and • heal our land. As you guide your family spiritually, may you recognize the truths of this passage and come to God with all humility, committing your lives again to the righteousness of God. Make a vow that in your

However, even though I find much of this anti-essentialist-inspired analysis compelling, I nonetheless hope to illuminate two problems that arise when this form of criticism is uncritically wielded in the context of Indigenous peoples’ struggles for recognition and self-determination. First, using recent feminist and deliberative democratic critiques of Indigenous recognition politics as a backdrop, I demonstrate how normative appropriations of social constructivism can undercut the liberatory aspirations of anti-essentialist criticism by failing to adequately address the complexity of interlocking social relations that serve to exasperate the types of exclusionary cultural practices that critics of essentialism find so disconcerting. Second, and perhaps more problematically, I show that when constructivist views of culture are posited as a universal feature of social life and then used as a means to evaluate the legitimacy of Indigenous claims for cultural recognition against the uncontested authority of the colonial state, it can serve to sanction the very forms of domination and inequality that anti-essentialist criticism ought to mitigate.

Acceptance is a thing... look into it. If it is something in you, about you, done by you... and you aren't happy with it... you don't have to accept it. You have the power to affect change. If it something in someone else, about someone else, done by someone else... and it doesn't directly effect you in a negative way (actual effect, not perceived, mind you) ... you can rally against it, or accept it. While you may have the power in someway to force change on others... acceptance is also totally a real thing... seriously. Look into it. Don't like what others think, or feel, or do with their lives? Neat. Do those things have a direct negative impact on you? If yes, then communicate (in whatever means are situationally appropriate) and seek a positive resolution. If no, then do as I tell my eight and ten year old children... ignore them. You... no matter your age, gender, sexual orientation, belief structure, occupation, or affluence (real or perceived)... You absolutely have the right to accept others. Honest.

ROLE The world is a theatre. Everyone is performing their roles. You perform your role best and everything else will happen appropriately.

Inspiration struck Cade as he dismounted and crossed the field. Lily was doing her best to ignore him, but that couldn't go on forever. He took the sack from her shoulder and waited for her to straighten. He half expected her to come up swinging, but she merely raised her fists to her hips and glared at him coldly. "Why did you bother returning? Didn't your squaw stroke your masculine pride?" He didn't know whether to kiss her or hit her. Judging neither to be appropriate, Cade shouldered the bag and threw a damper on her hostility. "The child will need clothes. I have come to ask if you will go to town with me to buy the appropriate materials. Perhaps you would like some for yourself also. And Roy." Lily stood there for a full minute, staring at him. She supposed other men would have come with a mouthful of apologies and a handful of flowers. Cade simply skipped all the in-between arguments and pleas and went on to the next subject. She might as well try arguing with herself. "You're not forgiven," she informed him. "And I'm not going anywhere until I gather the rest of this." "Me and Roy will do it tomorrow," Ephraim intruded, seeing Roy's crestfallen expression. In the end it was easier to surrender than to fight. Lily gave in to the majority and agreed to accompany Cade to town. She knew perfectly well that the trip could wait until Saturday, but now that it had been mentioned, she was as eager to go as Roy was. Not

The human destiny is to participate in the ongoing work of Christ in an evolving universe, sharing in the building of community, peace, hospitality and understanding in a violent and divided world. Jesus was a human, like us, whose faithfulness to this servant way emerged from struggle and tough choices. But he served the purposes of God with such consistency and grace that it’s appropriate to describe him as unique. His sensitivity to divine possibility and his courage in living into those directions is an example that inspires us, yet remains beyond the reach of our best efforts. In this sense there is a great gulf between Jesus and us, yet we are on the same road, co-creators in an evolving universe and growing in sensitivity to the presence and call of Christ.

irritatingly moralistic. Democratic globalism sees as the engine of history not the will to power but the will to freedom. And while it has been attacked as a dreamy, idealistic innovation, its inspiration comes from the Truman Doctrine of 1947, the Kennedy inaugural of 1961, and Reagan’s “evil empire” speech of 1983. They all sought to recast a struggle for power between two geopolitical titans into a struggle between freedom and unfreedom, and yes, good and evil. Which is why the Truman Doctrine was heavily criticized by realists like Hans Morgenthau and George Kennan—and Reagan was vilified by the entire foreign policy establishment for the sin of ideologizing the Cold War by injecting a moral overlay. That was then. Today, post-9/11, we find ourselves in a similar existential struggle but with a different enemy: not Soviet communism, but Arab-Islamic totalitarianism, both secular and religious. Bush and Blair are similarly attacked for naïvely and crudely casting this struggle as one of freedom versus unfreedom, good versus evil. Now, given the way not just freedom but human decency were suppressed in both Afghanistan and Iraq, the two major battles of this new war, you would have to give Bush and Blair’s moral claims the decided advantage of being obviously true. Nonetheless, something can be true and still be dangerous. Many people are deeply uneasy with the Bush-Blair doctrine—many conservatives in particular. When Blair declares in his address to Congress: “The spread of freedom is … our last line of defense and our first line of attack,” they see a dangerously expansive, aggressively utopian foreign policy. In short, they see Woodrow Wilson. Now, to a conservative, Woodrow Wilson is fightin’ words. Yes, this vision is expansive and perhaps utopian. But it ain’t Wilsonian. Wilson envisioned the spread of democratic values through as-yet-to-be invented international institutions. He could be forgiven for that. In 1918, there was no way to know how utterly corrupt and useless those international institutions would turn out to be. Eight decades of bitter experience later—with Libya chairing the UN Commission on Human Rights—there is no way not to know. Democratic globalism is not Wilsonian. Its attractiveness is precisely that it shares realism’s insights about the centrality of power. Its attractiveness is precisely that it has appropriate contempt for the fictional legalisms of liberal internationalism. Moreover, democratic globalism is an improvement over realism. What it can teach realism is that the spread of democracy is not just an end but a means, an indispensable means for securing American interests. The reason is simple. Democracies are inherently more friendly to the United States, less belligerent to their neighbors and generally more inclined to peace. Realists are right that to protect your interests you often have to go around the world bashing bad guys over the head. But that technique, no matter how satisfying, has its limits. At some point, you have to implant something, something organic and self-developing. And that something is democracy. But where? V. DEMOCRATIC REALISM The danger of democratic globalism is its universalism, its open-ended commitment to human freedom, its temptation to plant the flag of democracy everywhere. It must learn to say no. And indeed, it does say no. But when it says no to Liberia, or Congo, or Burma, or countenances alliances with authoritarian rulers in places like Pakistan

God calls people to himself, but this call is no casual suggestion. He is so awe inspiring and his summons so commanding that only one response is appropriate—a response as total and universal as the authority of the Caller. Thus

Right is not always right. If you are appropriate, then you are always right.

I believe the time has come for us as disciples of Christ to use these inspired tools appropriately and more effectively to testify of God the Eternal Father, His plan of happiness for His children, and His Son, Jesus Christ, as the Savior of the world; to proclaim the reality of the Restoration of the gospel in the latter days; and to accomplish the Lord’s work.

Perhaps people who don't value other people's time are actually reflecting a misunderstanding they have themselves; that of not giving appropriate value to their own time.

A single word spoken at an appropriate time can make someone feel loved, comforted or happier.

In a man of discrimination, merits acquire the desired recognition; in gold when a gem is set, it sparkles most appropriately.

Generosity, sweet speech, patience, and knowledge of what is appropriate, cannot be gained by practice; these four are inborn qualities.

The world creates a self for us by virtue of the choices it forces us to make. We stay wedded to that self that has arisen in response to the world, never making any serious attempt at a reinvention. We behave as if we cannot assemble another self together. We remain oblivious of the fact that a lot of what we take to be us are in fact, reactions to the situations that life brings our way. But unless we realise this, we would never question the appropriateness or usefulness of these reactions.

Work-life balance be like Black and white color; appropriately proportioned to perfection.

This raises an interesting question in what constitutes “appropriate dress” while teleconferencing. While various authors have issued various guidelines over time, the abrupt turn for America at large to resort to teleconferencing has left somewhat of a sartorial lacuna.

Je suis toujours triste lorsque les hommes ne voient en moi qu’une femme. Ils ne comprennent pas que mon genre est pluriel, que je puisse partager avec eux une tradition masculine sans être uniquement un homme. À leurs yeux, c’est mon côté imparfait, raté ou non assumé. Je sais pourtant leurs manières de s’approprier le monde et de parler, de se tenir, de rire. Je sais intuitivement la distance à entretenir, la force à mettre dans la poignée de main, l’intensité à placer dans le regard. Nous partageons aussi la même masculinité toxique dont nous tentons de nous défaire. Mais je ne rebute pas ma voix aiguë, mes seins, ni mon visage sans barbe et cela les étonne. Ils ne comprennent pas ma familiarité avec les femmes, leurs forces, leurs inspirations, leurs peurs et leurs luttes. Ils ne comprennent pas que je ne souhaite jamais passer complètement pour un homme. À mes yeux, cette double condition est ce qui me permet d’être complète et d’apparaître dans le réel. J’existe en ce monde dans la traversée des genres. Je suis simultanéité. Je ne peux pas choisir entre être un homme ou être une femme, car ce serait choisir entre une moitié de cœur et l’autre. J’ai besoin des deux pour vivre. C’est un tissage de récits impossible à défaire ; leurs brins entrelacés constituent ma matière et me donnent forme en ce monde. Je ne voudrais pas vivre autrement (p. 126-127).

Attitude counts in business. Courtesy, respect for time, addressing people by their name or appropriate title, use of sorry, please and thank you can significantly impact your bottom-line. Never throw them to the wind as a business owner.

The connection between theological and scientific study rested in part upon the idea of the Two Books. Enunciated by St. Augustine and other early Christian writers, the concept states that God reveals Himself to human beings in two different ways – by inspiring the sacred writers to pen the Book of Scripture, and by creating the world, the Book of Nature. The world around us, no less than the Bible, is a divine message intended to be read; the perceptive reader can learn much about the Creator by studying the creation. This idea, deeply ingrained in orthodox Christianity, means that the study of the world can itself be a religious act. Robert Boyle, for example, considered his scientific inquiries to be a type of religious devotion (and thus particularly appropriate to do on Sundays) that heightens the natural philosopher’s knowledge and awareness of God through the contemplation of His creation. He described the natural philosopher as a ‘priest of nature’ whose duty it was to expound and interpret the messages written in the Book of Nature, and to gather together and give voice to all creation’s silent praise of its Creator.

Instead of flattering and flirting, show professionalism. Ask yourself: Would I share this compliment in front of my wife? Encourage that coworker regarding her work habits, her timeliness, or her character and integrity, as appropriate. And always do it in the company of other people, never alone. Otherwise, you are playing with fire. Proverbs 6:27 says, “Can a man scoop a flame into his lap and not have his clothes catch on fire?

For the memory of Alexander’s greatness had always served the Romans as a reproach. Even worse, it provided an inspiration to their foes. In the east the model of kingship established by Alexander had never lost its allure. For more than a century it had been neutered and systematically humiliated by Rome, yet it remained the only credible system of government that could be opposed to the republicanism of the new world conquerors. Hence its appeal to monarchs, such as Mithridates, who were not even Greek, and hence, most startling of all, its appeal to bandits and rebellious slaves. When the pirates had called themselves kings and affected the gilded sails and purple awnings of monarchy, this had not been mere vanity, but a deliberate act of propaganda, as public a statement as they could make of their opposition to the Republic. They knew that the message would be read correctly, for invariably, whenever the order of things had threatened to crack during the previous decades, rebellion had been signaled by a slave with a crown. Spartacus’s communism had been all the more unusual in that the leaders of previous slave revolts, virtually without exception, had aimed to raise thrones upon the corpses of their masters. Most, like the pirates, had merely adopted the trappings of monarchy, but there were some who had brought the fantastical worlds of romances to life and claimed to be the long-lost sons of kings. This, in a world ruled by a republic, was what revolution had come to mean. The royal pretensions of slaves fed naturally into the swirling undercurrents of the troubled age, the prophecies, which Mithridates’ propaganda had exploited so brilliantly, of the coming of a universal king, of a new world monarchy, and the doom of Rome. So when Pompey presented himself as the new Alexander, he was appropriating a dream shared by potentate and slave alike. If any Roman was qualified to appreciate this, it was Pompey himself. The conqueror of the pirates and the patron of Posidonius, he would have been perfectly aware of the menacing links between kingship and revolution, between the uppitiness of Oriental princelings and the resentments of the dispossessed

In a broader sense, the value of heirlooms is always, as I have said, an historical value, derived from acts of production, use, or appropriation that have involved the object in the past. The value of an heirloom is really that of actions: actions whose significance has been, as it were, absorbed into the object’s current identity—whether the emphasis is placed on the inspired labors of the artist who created it, the lengths to which some people have been known to go to acquire it, or the fact that it was once used to cut off a mythical giant’s head. Since the value of the actions has already been fixed in the physical being of the object, it is perhaps a short leap to begin attributing the agency behind such actions to the object as well, and speak, as Mauss does, of valuables that transfer themselves from owner to owner or actively influence their owners’ fates. The

While some select sobering situations may be unlaughable, there are few circumstances that humor, subtle or candid, can't improve. Afterall, remembering not to take ourselves or others too seriously can put a lot of things into perspective. Laughter is healing. Laughter creates bonds and forges enduring friendships. A healthy sense of humor can quell almost any overwhelming anxiety, and can quench the fires of fury and fear unlike anything else when appropriate. Even more so when not. Connie Kerbs

All worthwhile endeavours begin in your thoughts, and focusing your thoughts appropriately will increase your chances of success.

The ability to make yourself do what needs to be done at the appropriate time and in the appropriate manner – irrespective of your feelings – marks the true test of self-discipline.

Your vision helps the world identify you at the appropriate time.

It is the desire to appropriate, to take unto yourself what is not yours that causes the horrible feeling of separation.

The WHY does not come from looking ahead at what you want to achieve and figuring out an appropriate strategy to get there. It is not born out of any market research. It does not come from extensive interviews with customers or even employees. It comes from looking in the completely opposite direction from where you are now. Finding WHY is a process of discovery, not invention.

In our lives, the true assets are not money but memories. Always remember to touch every one you meet with appropriate love, kindness, and compassion. Let go of the past and forgive the past with true love. Incorporate the wisdom that you learn into your future.

In appropriate sacrifice, the self maintins a solicitude for itself amid caring for others. It also feels a strong connection to other people. Growing out of the balance between caring for self and other simultaneously, it can accept other people as they are.

We don't get to choose how our lessons are delivered (...). We only get to influence which are the most appropriate lessons we need to learn, based on the choices we make and how we show up.

God is the source of my supply, whether it is energy, vitality, creative ideas, inspiration, love, peace, beauty, right action or wealth that I need. I know it is as easy for the creative powers of my subconscious to become all these things as a blade of grass. I am now appropriating mentally and experiencing buoyant health, harmony, beauty, right action, abundant prosperity and all the riches of my deeper mind. I exude vibrancy and good will to all. I am giving better service every day.

Shake Shack- The now multinational, publicly traded fast-food chain was inspired by the roadside burger stands from Danny's youth in the Midwest and serves burgers, dogs, and concretes- frozen custard blended with mix-ins, including Mast Brothers chocolate and Four & Twenty Blackbirds pie, depending on the location. Blue Smoke- Another nod to Danny's upbringing in the Midwest, this Murray Hill barbecue joint features all manner of pit from chargrilled oysters to fried chicken to seven-pepper brisket, along with a jazz club in the basement. Maialino- This warm and rustic Roman-style trattoria with its garganelli and braised rabbit and suckling pig with rosemary potatoes is the antidote to the fancy-pants Gramercy Park Hotel, in which it resides. Untitled- When the Whitney Museum moved from the Upper East Side to the Meatpacking District, the in-house coffee shop was reincarnated as a fine dining restaurant, with none other than Chef Michael Anthony running the kitchen, serving the likes of duck liver paté, parsnip and potato chowder, and a triple chocolate chunk cookie served with a shot of milk. Union Square Café- As of late 2016, this New York classic has a new home on Park Avenue South. But it has the same style, soul, and classic menu- Anson Mills polenta, ricotta gnocchi, New York strip steak- as it first did when Danny opened the restaurant back in 1985. The Modern- Overlooking the Miró, Matisse, and Picasso sculptures in MoMA's Sculpture Garden, the dishes here are appropriately refined and artistic. Think cauliflower roasted in crab butter, sautéed foie gras, and crispy Long Island duck.

But Rio begins, appropriately enough, with the title track which Le Bon Wrote as “an homage to New York, really - to America,” he said in a 2011 interview. As with many of his lyrics, however, inspiration first came from another place: a comely Birmingham restaurant server…”I took that home and put it together with all my wonderful feelings about being on tour in America. The song started off with a girl from Birmingham - but it became about the entire United States, from the mountains in the north down to the Rio Grande.

The wise tune into themselves, understand what they feel, and take appropriate risks.

Next stop: the cake. The couple had ordered theirs through one of Alfie's hotel pastry chefs, and it was three tiers of buttercream-frosted flowers that cascaded down all sides. One thing Cedric taught his planners was to consider where a wedding would take place and what was most appropriate for that setting---especially when it came to the cake. For example, if the couple wanted their wedding cake displayed at an outsider reception, they were limited to the type of frosting since many varieties melted in warm temperatures. Obviously, ice cream cakes were almost always out of the question, not only because they melted but also because they should only appear at toddler's parties, as Cedric was quick to say. Meanwhile fondant, while gorgeous, wasn't always the tastiest but could withstand a nuclear attack. We gave Camila and Alfie the gentler version of this spiel, but they insisted on savory buttercream regardless---and agreed to leave the cake inside on the big day. I had doubts about how much the bride actually loved cake anyway, given that she looked as if she maybe one piece of lettuce a day. But, "A wedding without a cake isn't really a wedding"---another one of Cedric's truisms, this one inspired by the Candy Bar Craze of 2009 and the Great Doughnuts of 2013.

to keep conscripted soldiers from deserting. They would introduce a young girl—around an age appropriate to play the soldiers’ little sister or daughter—into the squadron, giving her shelter and food, all the while trying to have them form a makeshift family. The hope was that the soldiers would be inspired to continue fighting, even to the death, all to protect their beloved “daughter.