Approved For Adoption Quotes

My manner of thinking, so you say, cannot be approved. Do you suppose I care? A poor fool indeed is he who adopts a manner of thinking for others!

If an important decision is to be made, they [the Persians] discuss the question when they are drunk, and the following day the master of the house where the discussion was held submits their decision for reconsideration when they are sober. If they still approve it, it is adopted; if not, it is abandoned. Conversely, any decision they make when they are sober, is reconsidered afterwards when they are drunk.

Yes, novels; for I will not adopt that ungenerous and impolitic custom, so common with novel-writers, of degrading, by their contemptuous censure, the very performances to the number of which they are themselves adding; joining with their greatest enemies in bestowing the harshest epithets on such works, and scarcely ever permitting them to be read by their own heroine, who, if she accidentally take up a novel, is sure to turn over its insipid pages with disgust. Alas! if the heroine of one novel be not patronised by the heroine of another, from whom can she expect protection and regard? I cannot approve of it. Let us leave it to the reviewers to abuse such effusions of fancy at their leisure, and over every new novel to talk in threadbare strains of the trash with which the press now groans. Let us not desert one another- we are an injured body.

To approve of another man’s opinions is to adopt those opinions, and to adopt them is to approve of them.

Perfectionism is not self-improvement. Perfectionism is, at its core, about trying to earn approval and acceptance. Most perfectionists were raised being praised for achievement and performance (grades, manners, rule-following, people-pleasing, appearance, sports). Somewhere along the way, we adopt this dangerous and debilitating belief system: I am what I accomplish and how well I accomplish it.

Adoption, I was to learn although not immediately, is hard to get right. As a concept, even what was then its most widely approved narrative carried bad news: if someone "chose" you, what does that tell you? Doesn't it tell you that you were available to be "chosen"? Doesn't it tell you, in the end, that there are only two people in the world? The ones who "chose" you? And the other who didn't? Are we beginning to see how the word "abandonment" might enter the picture? Might we not make efforts to avoid such abandonment? Might not such efforts be characterized as "frantic"? Do we want to ask ourselves what follows? Do we need to ask ourselves what words come next to mind? Isn't one of those words "fear"? Isn't another of those words "anxiety"?

My grandmother got approved right before the law changed, so naturally she got grandfathered in. In related news, but completely unrelated, I was adopted.

We tend to adopt habits that are praised and approved of by our culture because we have a strong desire to fit in and belong to the tribe.

Wouldn’t a woman who paid attention to her dreams, and tried to adopt choices based on their direction and value system, be successful, even if she were departing further and further from the approval of her family?

But Christianity did not become successful through Constantine giving it imperial approval. Instead, Constantine adopted Christianity likely because it had already become so successful despite earlier efforts to destroy the movement.

and if a rainy morning deprived them of other enjoyments, they were still resolute in meeting in defiance of wet and dirt, and shut themselves up, to read novels together. Yes, novels; for I will not adopt that ungenerous and impolitic custom so common with novel–writers, of degrading by their contemptuous censure the very performances, to the number of which they are themselves adding — joining with their greatest enemies in bestowing the harshest epithets on such works, and scarcely ever permitting them to be read by their own heroine, who, if she accidentally take up a novel, is sure to turn over its insipid pages with disgust. Alas! If the heroine of one novel be not patronized by the heroine of another, from whom can she expect protection and regard? I cannot approve of it. Let us leave it to the reviewers to abuse such effusions of fancy at their leisure, and over every new novel to talk in threadbare strains of the trash with which the press now groans. Let us not desert one another; we are an injured body. Although our productions have afforded more extensive and unaffected pleasure than those of any other literary corporation in the world, no species of composition has been so much decried. From pride, ignorance, or fashion, our foes are almost as many as our readers. And while the abilities of the nine–hundredth abridger of the History of England, or of the man who collects and publishes in a volume some dozen lines of Milton, Pope, and Prior, with a paper from the Spectator, and a chapter from Sterne, are eulogized by a thousand pens — there seems almost a general wish of decrying the capacity and undervaluing the labour of the novelist, and of slighting the performances which have only genius, wit, and taste to recommend them. “I am no novel–reader — I seldom look into novels — Do not imagine that I often read novels — It is really very well for a novel.” Such is the common cant. “And what are you reading, Miss — ?” “Oh! It is only a novel!” replies the young lady, while she lays down her book with affected indifference, or momentary shame. “It is only Cecilia, or Camilla, or Belinda”; or, in short, only some work in which the greatest powers of the mind are displayed, in which the most thorough knowledge of human nature, the happiest delineation of its varieties, the liveliest effusions of wit and humour, are conveyed to the world in the best–chosen language. Now, had the same young lady been engaged with a volume of the Spectator, instead of such a work, how proudly would she have produced the book, and told its name; though the chances must be against her being occupied by any part of that voluminous publication, of which either the matter or manner would not disgust a young person of taste: the substance of its papers so often consisting in the statement of improbable circumstances, unnatural characters, and topics of conversation which no longer concern anyone living; and their language, too, frequently so coarse as to give no very favourable idea of the age that could endure it.

Perfectionism is not self-improvement. Perfectionism is, at its core, about trying to earn approval. Most perfectionists grew up being praised for achievement and performance (grades, manners, rule following, people pleasing, appearance, sports). Somewhere along the way, they adopted this dangerous and debilitating belief system: I am what I accomplish and how well I accomplish it. Please. Perform. Perfect. Prove.

As a recovering perfectionist and an aspiring good-enoughist, I’ve found it extremely helpful to bust some of the myths about perfectionism so that we can develop a definition that accurately captures what it is and what it does to our lives. Perfectionism is not the same thing as striving to be your best. Perfectionism is not about healthy achievement and growth. Perfectionism is the belief that if we live perfect, look perfect, and act perfect, we can minimize or avoid the pain of blame, judgment, and shame. It’s a shield. Perfectionism is a twenty-ton shield that we lug around thinking it will protect us when, in fact, it’s the thing that’s really preventing us from taking flight. Perfectionism is not self-improvement. Perfectionism is, at its core, about trying to earn approval and acceptance. Most perfectionists were raised being praised for achievement and performance (grades, manners, rule-following, people-pleasing, appearance, sports). Somewhere along the way, we adopt this dangerous and debilitating belief system: I am what I accomplish and how well I accomplish it. Please. Perform. Perfect. Healthy striving is self-focused—How can I improve? Perfectionism is other-focused—What will they think?

Perfectionism is not self-improvement. Perfectionism is, at its core, about trying to earn approval and acceptance. Most perfectionists were raised being praised for achievement and performance (good grades, good manners, nice appearance, sports prowess, rule following, people pleasing). Somewhere along the way, we adopt this dangerous and debilitating belief system: I am what I accomplish and how well I accomplish it. Please. Perform. Perfect. Healthy striving is self-focused—How can I improve? Perfectionism is other-focused—What will they think?

Somatic awakening opens us to feeling, sensing, and taking action. It allows us to abandon old ways of behaving that may be outdated or no longer in our best interest and to adopt new ways more aligned with personal values and well-being. A body in touch with its own being is alive to the moment and open to shedding old skin for new, aware, too, that such shedding, a dynamic process of our aliveness, is taking place subcutaneously regardless of our approval.

My fears, my failures, my phases, real and imagined and everything in between, do not get to say who I am. They can’t. Because Jesus already did. He rose from the dead with new names for me. Forgiven. Approved. Loved. Daughter. Heir. Friend.

On January 27, 1778, the -Articles of Confederation-, recently adopted by Congress, were debated here [Montague, Massachusetts]. It was 'voted to approve of the Articles, except the first clause,' giving Congress the power to declare peace and war. This it was resolved, 'belongs to the people.

Me: We adopted Bellamy last night. Obviously we need some time to adjust to parenthood. Daddy: I’m too young for grand sugar babies. Me: It’s too late. No take backs. You’re a grand sugar daddy now. Daddy: Imma buy my boys matching father-son outfits. Me: I approve. Make sure his says “mini me” on it.

The year that Hitler came into power the prestigious Oxford Union, a student debating society, overwhelmingly approved a motion stating that “this House will in no circumstances fight for its King and Country,” and within a short period similar resolutions were adopted by most of England’s other colleges and universities. When

How do elected authoritarians shatter the democratic institutions that are supposed to constrain them? Some do it in one fell swoop. But more often the assault on democracy begins slowly. For many citizens, it may, at first, be imperceptible. After all, elections continue to be held. Opposition politicians still sit in congress. Independent newspapers still circulate. Each individual step seems minor - none appears to truly threaten democracy. Indeed, government moves to subvert democracy frequently enjoy a veneer of legality: They are approved by parliament or ruled constitutional by the supreme court. Many of them are adopted under the guise of pursuing some legitimate - even laudable - public objective, such as combating corruption, 'cleaning up' elections, improving the quality of democracy, or enhancing national security.

A woman who has felt rejected by her mother because of adoption, illness, depression, or escape into alcohol will feel deeply unmothered and will continue to look for what she never had. She may function forever as a “daughter” looking for approval, love, attention, and acceptance from a mother who is incapable of giving these. If she experienced her mother as either absent or too busy to mother her, she may set out in search of a positive female role model, perhaps an older woman with whom she can bond.

Or, as the united Buddhist leadership phrased it at the time: In order to establish eternal peace in East Asia, arousing the great benevolence and compassion of Buddhism, we are sometimes accepting and sometimes forceful. We now have no choice but to exercise the benevolent forcefulness of “killing one in order that many may live” (issatsu tasho). This is something which Mahayana Buddhism approves of only with the greatest of seriousness. No “holy war” or “Crusade” advocate could have put it better. The “eternal peace” bit is particularly excellent. By the end of the dreadful conflict that Japan had started, it was Buddhist and Shinto priests who were recruiting and training the suicide bombers, or Kamikaze (“Divine Wind”), fanatics, assuring them that the emperor was a “Golden Wheel-Turning Sacred King,” one indeed of the four manifestations of the ideal Buddhist monarch and a Tathagata, or “fully enlightened being,” of the material world. And since “Zen treats life and death indifferently,” why not abandon the cares of this world and adopt a policy of prostration at the feet of a homicidal dictator? This

On a smart contract platform, the possibilities rapidly expand beyond what developers desiring to integrate various applications can easily handle. This leads to the adoption of standard interfaces for different types of functionality. On Ethereum, these standards are called Ethereum Request for Comments (ERC). The best known of these define different types of tokens that have similar behavior. ERC-20 is the standard for fungible tokens and defines an interface for tokens whose units are identical in utility and functionality.2 It includes behavior such as transferring units and approving operators for using a certain portion of a user's balance.

It has been proposed that monetary liabilities should be settled in terms of gold and not according to their nominal amount. If this proposal were adopted, for each mark that had been borrowed that sum would have to be repaid that could at the time of repayment buy the same weight of gold as one mark could at the time when the debt contract was entered into. The fact that such proposals are now put forward and meet with approval shows that etatism has already lost its hold on the monetary system and that inflationary policies are inevitably approaching their end. Even only a few years ago, such a proposal would either have been ridiculed or else branded as high treason.

Some feel absolutely incapable of ever saying no to other people, even though they know that to say yes means that their own resources will be taxed to the limit or beyond. They feel guilty doing something for themselves or having plans of their own. They are always ready to serve others at the expense of themselves, not because they have transcended their own physical and psychological needs and have become saints, but because they believe that that is what they “should” do to be a “good person.” Sad to say, this often means that they are always helping other people but feel incapable of nourishing or helping themselves. That would be too “selfish,” too self-centered. Thus, they put other people’s feelings first, but for the wrong reasons. Deep down they may be running away from themselves by serving other people, or they may be doing it to gain approval from others or because they were taught and now think that that is the way to be a “good person.” This is a kind of faux selflessness. This behavior can create enormous stress because you are not replenishing your inner resources, nor are you aware of your attachments to the role you have adopted. You can exhaust yourself running around “doing good” and helping others, and in the end be so depleted that you are incapable of doing any good at all and unable to help even yourself. It’s not the doing things for others that is the source of the stress here. It is the lack of peace and harmony in your mind as you engage in doing all the doing.

King Alfred’s Book of Laws, or Dooms, as set out in the existing laws of Kent, Wessex, and Mercia, attempted to blend the Mosaic code with Christian principles and old Germanic customs. He inverted the Golden Rule. Instead of “Do unto others as you would that they should do unto you”, he adopted the less ambitious principle, “What ye will that other men should not do to you, that do ye not to other men”, with the comment, “By bearing this precept in mind a judge can do justice to all men; he needs no other law-books. Let him think of himself as the plaintiff, and consider what judgment would satisfy him.” The King, in his preamble, explained modestly that “I have not dared to presume to set down in writing many laws of my own, for I cannot tell what will meet with the approval of our successors.

A poll produced by Birzeit University in the West Bank at the time confirmed Hamas’s fears, showing that 77 percent of Palestinians favored recognition of Israel, less than five months after voting Hamas into the legislature.120 Under Haniyeh’s leadership, Hamas’s cabinet sought to limit the fallout as it worked with president Abbas’s office to reach a compromise.121 Haniyeh’s pragmatic efforts faced significant obstruction as both Israel and Palestinian factions, as well as internal Hamas forces, sought to prevent a rapprochement from emerging.122 In early June 2006, Prime Minister Olmert leaked information that Israel had approved three presidential trucks with approximately three thousand arms to be delivered to Fatah across the Allenby Bridge from Jordan, further inflaming tension among factions.123 From the Gaza Strip, rocket fire increased. This raised suspicions that Hamas’s external leadership, along with leaders within Gaza who were committed to Hamas’s project, were encouraging al-Qassam to prevent Haniyeh from adopting a moderate position in discussions with Abbas.124 On June 9, Israel carried out an air strike that killed a family of seven in Beit Lahiya, Gaza, who were picnicking on the beach. Officially breaking the ceasefire that had lasted since the Cairo Declaration the previous summer, al-Qassam promised “earthquakes.”125

Not every answer to the running of a great empire was to be found in the Qur’an. Similarly absent was guidance on some of the most basic aspects of daily life: whether it was acceptable for the faithful to urinate behind a bush, for instance, or to wear silk, or to keep a dog, or for men to shave, or for women to dye their hair black, or how best to brush one’s teeth. For the Arabs simply to have adopted the laws and customs of the peoples they had subdued would have risked the exclusive character of their rule. Worse, it would have seen their claim to a divinely sanctioned authority fatally compromised. Accordingly, when they adopted legislation from the peoples they had conquered, they did not acknowledge their borrowing, as the Franks or the Visigoths had readily done, but derived it instead from that most respected, that most authentically Muslim of sources: the Prophet himself. Even as Poitiers was being fought, collections of sayings attributed to Muhammad were being compiled that, in due course, would come to constitute an entire corpus of law: Sunna. Any detail of Roman or Persian legislation, any fragment of Syrian or Mesopotamian custom, might be incorporated within it. The only requirement was convincingly to represent it as having been spoken by the Prophet—for anything spoken by Muhammad could be assumed to have the stamp of divine approval.

Perfectionism is not the same thing as striving for excellence. Perfectionism is not about healthy achievement and growth. Perfectionism is a defensive move. It’s the belief that if we do things perfectly and look perfect, we can minimize or avoid the pain of blame, judgment, and shame. Perfectionism is a twenty-ton shield that we lug around, thinking it will protect us, when in fact it’s the thing that’s really preventing us from being seen. Perfectionism is not self-improvement. Perfectionism is, at its core, about trying to earn approval. Most perfectionists grew up being praised for achievement and performance (grades, manners, rule following, people pleasing, appearance, sports). Somewhere along the way, they adopted this dangerous and debilitating belief system: “I am what I accomplish and how well I accomplish it. Please. Perform. Perfect.” Healthy striving is self- focused: How can I improve? Perfectionism is other-focused: What will they think? Perfectionism is a hustle. Perfectionism is not the key to success. In fact, research shows that perfectionism hampers achievement. Perfectionism is correlated with depression, anxiety, addiction, and life paralysis or missed opportunities. The fear of failing, making mistakes, not meeting people’s expectations, and being criticized keeps us outside of the arena where healthy competition and striving unfolds. Last, perfectionism is not a way to avoid shame. Perfectionism is a form of shame. Where we struggle with perfectionism, we struggle with shame.

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.

The Germans, while loving the country of their origin, did not approve of Kaiser Wilhelm II and his warlords, nor Hitler and his wretched Nazis. Their sympathies were with England, and their adoption of the culture of England determined their attitude. When England was in trouble in 1917 and again in 1941, the German-Americans rallied to her support against the Fatherland. This is a phenomenon little remarked upon.” So be it.

One concern, voiced by Epicurus, is that it is hard to acquire wealth without adopting a servile attitude toward someone: toward a superior if one seeks patronage, toward the mob if one seeks popular approval.10 This was presumably more true in ancient times than today, since in prosperous modern societies the opportunities for ordinary working people to build a decent-sized nest egg are far greater than in the past. Yet Epicurus’s observation is not entirely outdated. Employees in any organization, if they wish to advance their careers or even just keep their jobs, usually have to make nice to their superiors. And a concern for money, even if not in the form of an individual’s lust for wealth, often underlies the quest for public approval, whether it is politicians seeking votes, entrepreneurs selling goods or services, college presidents seeking to boost admissions, TV producers with their eyes on ratings, or writers hoping to sell books. All will find themselves drawn toward trying to gratify their audience’s desires.

Veto is the ugliest context and barrier to global peace, approved and adopted by states, and then they speak of peace and expect peace.

Anxious Attachment Constant need for closeness/intimacy. Hypersensitivity to partner’s moods and actions. Tendency to be controlling when they feel threatened. Preoccupied by fear of abandonment. Prioritizes a partner’s wants/needs before their own. Unable to give a partner healthy space. Over-giving to partner, quick to dismiss their own needs. Excessive worrying/catastrophizing. Controlling behavior; requires a partner to prove their loyalty. Often adopts partner’s hobbies/interests to increase closeness. Feels deeply uncomfortable/unsafe expressing issues. Becomes overly dependent on their relationship. Vigilant for signs of abandonment/disloyalty. Constant need to please/gain approval. Unaware of/unable to express wants/needs. Poor sense of boundaries within a relationship. Requires frequent reassurance of partner’s commitment/care. Lets partner make the rules and set the tone of the relationship. Believes they must work to keep their partner interested. Highly jealous; suspects that their partner will be unfaithful. Has an unrealistic view of how a relationship should be. Feels uncomfortable receiving intimacy. Discomfort being single. Often jumps from partner to partner.

You can do this, Stormy girl. You can do anything you set your mind to. My father’s voice filtered into my head. He always called me his stormy girl because it was storming the night they found out the adoption had been approved.

Executives, being executives, have a natural prioritization of how best to use their time and brains during meetings. Unless told otherwise, their default mode is decision making. When I want the people I am presenting to in that mode, I start my bullet with “Approve…,” “Adopt…,” or “Authorize…” The second mode executives operate in is problem-solving mode. If you start a bullet with “Problem solve…,” “Explore…,” or “Brainstorm…,” your audience knows you are seeking thoughtful input rather than a quick decision. Finally, the third mode in which executives operate is the passive listening one. Spend the least time in this final mode because it is not an effective use of senior leaders’ time. I begin agenda bullets with “Review…” or “Evaluate…” to signal to my audience that I am about to share information.

No individual has sufficient experience, education, native ability, and knowledge to insure the accumulation of a great fortune, without the cooperation of other people. Every plan you adopt, in your endeavor to accumulate wealth, should be the joint creation of yourself and every other member of your “Master Mind” group. You may originate your own plans, either in whole or in part, but see that those plans are checked, and approved by the members of your “master mind” alliance. If

Even at Osborne, Albert had to start his day early if he was to get through the relentless agenda that he had set himself. The Queen did not have a private secretary; this role was filled by Albert, and as in every other area of their lives together – in the running of her establishments, in the upbringing of their children, in emotional support – she completely relied on him. He drafted, clarified, advised, and she approved nothing that he did not agree with. This self-imposed task of supporting, and moulding a constitutional monarch, who also made considerable emotional demands on him, would have been burden enough for most men. But for Albert, it was only part of his work, for the German prince had taken on an active role in the cultural life of his adoptive country.

Each individual step seems minor—none appears to truly threaten democracy. Indeed, government moves to subvert democracy frequently enjoy a veneer of legality: They are approved by parliament or ruled constitutional by the supreme court. Many of them are adopted under the guise of pursuing some legitimate—even laudable—public objective, such as combating corruption, “cleaning up” elections, improving the quality of democracy, or enhancing national security.

Emotional and intellectual persecution, coupled perhaps with subtle exclusions…often seduces [believers]. For the sake of gaining plaudits, it is easy to trim one’s theology or keep silent about the bits that we know will cause umbrage, in the hope of gaining the approval we crave. Alternatively, some believers fight back with a nasty anti-intellectualism, a “circle-the-wagons” mentality that is neither loving nor evangelistic but merely defensive. Ironically, Christians who adopt these postures become just as scurrilously condescending as those who are attacking them (p. 66).

When I began reflecting on this law, I saw that it applied again and again to examples of people successfully acquiring more control in their careers. To understand this, notice that the definition of “willing to pay” varies. In some cases, it literally means customers paying you money for a product or a service. But it can also mean getting approved for a loan, receiving an outside investment, or, more commonly, convincing an employer to either hire you or keep writing you paychecks. Once you adopt this flexible definition of “pay for it,” this law starts popping up all over. Consider,

King Alfred’s Book of Laws, or Dooms, as set out in the existing laws of Kent, Wessex, and Mercia, attempted to blend the Mosaic code with Christian principles and old Germanic customs. He inverted the Golden Rule. Instead of “Do unto others as you would that they should do unto you”, he adopted the less ambitious principle, “What ye will that other men should not do to you, that do ye not to other men”, with the comment, “By bearing this precept in mind a judge can do justice to all men; he needs no other law-books. Let him think of himself as the plaintiff, and consider what judgment would satisfy him.” The King, in his preamble, explained modestly that “I have not dared to presume to set down in writing many laws of my own, for I cannot tell what will meet with the approval of our successors.” The Laws of Alfred, continually amplified by his successors, grew into that body of customary law administered by the shire and hundred courts which, under the name of the Laws of St Edward (the Confessor), the Norman kings undertook to respect, and out of which, with much manipulation by feudal lawyers, the Common Law was founded.

We are particularly concerned with the question to what degree approval and implementation of an explanatory model minimising collective or institutional responsibility for certain problems and emphasising individual responsibility promotes detrimental perceptions and behaviours amongst individuals, who adopt and adapt similar explanations to justify their own lack of responsibility. For instance, admissibility of diminished responsibility arguments in criminal sentencing can be viewed as a direct consequence of a broader public acceptance of explanatory models purporting to prove a direct causal relationship between pharmacology, mental health and/or diminished ability to function.

Arabian sunan by virtue of the fact that he merely adopted them (later on, this became the third sub-type of Prophetic Sunna, known as "tacit approval"; the other two were based on the Prophet's

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Perfectionism is not self-improvement. Perfectionism is, at its core, about trying to earn approval and acceptance. Most perfectionists were raised being praised for achievement and performance (grades, manners, rule-following, people-pleasing, appearance, sports). Somewhere along the way, we adopt this dangerous and debilitating belief system: I am what I accomplish and how well I accomplish it. Please. Perform. Perfect. Healthy striving is self-focused—How can I improve? Perfectionism is other-focused—What will they think?

The Eighteenth Amendment to the Constitution— proposed by Congress on December 18, 1917— prohibited the consumption of alcoholic beverages. Don’t you believe it. The Eighteenth—or, as it was popularly known, the Prohibition Amendment—made no restriction on drinking or possessing liquor, or on serving it to friends, or even to mere acquaintances. Nor was the purchase of alcoholic beverages declared illegal. All it prohibited was “the manufacture, sale, or transportation of intoxicating liquors” used for “beverage purposes.” Under the amendment, it was illegal to sell liquor but not against the law to buy it or own it. Nor did the amendment define what “intoxicating liquors” were. That was left to the National Prohibition Act (popularly known as the Volstead Act, not to be confused with the constitutional amendment) which defined an offending potable as any beverage that contained at least one-half of 1 percent of alcohol by volume. The Volstead Act—which was passed in October 1919, becoming effective on February 1, 1920—went beyond the amendment to extend the ban to purchase or possession. Medicinal application was excluded, as was sacramental use in religious rites. The Volstead bill had been vetoed by President Wilson, but his veto was overridden by Congress. The amendment, after approval by thirty-six states, was declared ratified on January 29, 1919, and remained in effect for almost fifteen years. It was finally repealed by the Twenty-first Amendment, which was adopted December 5, 1933. And, one bit of collateral information—which imbibers will laud but prohibitionists will grieve—the Eighteenth was the only constitutional amendment ever to be repealed.

When Madison began his fight in the House for amendments protecting personal liberties, he was without a single supporter. He intended to convince the great body of Americans who withheld their approval of the Constitution because they felt it should secure them against governmental abuse. When he proposed an amendment on searches and seizures, he opted for granting the maximum protection possible at the time: “The rights of the people to be secured in their persons, their houses, and their other property, from all unreasonable searches and seizures, shall not be violated by warrants issued without probable cause, supported by oath or affirmation, or not particularly describing the places to be searched, or the persons or things to be seized.” He dropped the questionable “ought not” for the assertive “shall not,” he contributed the significant phrase “probable cause,” and above all, he granted rights to the people, not just restrictions on the government. After deliberations, the House adopted Madison’s wording with only two minor changes: “rights” became “right,” and “secured” became “secure.” The final wording was as follows: “The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported by Oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized.

The Department of Justice sued twelve States which adopted voter-ID laws, thus delaying the implementation of the laws requiring photo identification in order to vote until well after the election. The Attorney General accused States of trying to prevent minority voters from voting, by requiring photo identification. Even though the U.S. Supreme Court had years earlier approved Indiana’s voter ID law, the Attorney General used the issue to scare minority voters into to thinking that their right to vote was imperiled by the President’s opponents. The spark that the leader of the Department of Justice ignited led to many minority voters turning out into the streets to protest what they were told was an organized effort to keep them from voting for the re-election of the President.

Chapter Summary The culture we live in determines which behaviors are attractive to us. We tend to adopt habits that are praised and approved of by our culture because we have a strong desire to fit in and belong to the tribe. We tend to imitate the habits of three social groups: the close (family and friends), the many (the tribe), and the powerful (those with status and prestige). One of the most effective things you can do to build better habits is to join a culture where (1) your desired behavior is the normal behavior and (2) you already have something in common with the group. The normal behavior of the tribe often overpowers the desired behavior of the individual. Most days, we’d rather be wrong with the crowd than be right by ourselves. If a behavior can get us approval, respect, and praise, we find it attractive.

We tend to adopt habits that are praised and approved of by our culture because we have a strong desire to fit in and belong to the tribe. We tend to imitate the habits of three social groups: the close (family and friends), the many (the tribe), and the powerful (those with status and prestige). One of the most effective things you can do to build better habits is to join a culture where (1) your desired behavior is the normal behavior and (2) you already have something in common with the group. The normal behavior of the tribe often overpowers the desired behavior of the individual. Most days, we’d rather be

Capitalism is the means by which the elite rule. Democracy is the charade that pretends the people are in charge. The people are so dumb they don’t understand that to apply rich man’s capitalism to non-rich-man’s democracy is a category error. There is no democracy in capitalism. How many capitalist businesses are run as democracies? If democracy is so great, why haven’t all capitalists adopted it ... rather than making sure it makes no appearance at all in the corridors of capitalist power? Capitalists never subject their capital to public scrutiny. They never require public approval. They never make themselves accountable to the people. They never subject themselves to the vote, to election. Yet they all proclaim themselves the champions of Freedom and Democracy (aka Freedumb and Dumbocracy). They are the Pinocchio Class, with the longest noses you could ever conceive.

You will now be instructed how to build plans which will be practical, viz:— (a)   Ally yourself with a group of as many people as you may need for the creation and carrying out of your plan or plans for the accumulation of money—making use of the “Master Mind” principle described in a later chapter. (Compliance with this instruction is absolutely essential. Do not neglect it). (b)   Before forming your “Master Mind” alliance, decide what advantages and benefits you may offer the individual members of your group, in return for their cooperation. No one will work indefinitely without some form of compensation. No intelligent person will either request or expect another to work without adequate compensation, although this may not always be in the form of money. (c)   Arrange to meet with the members of your “Master Mind” group at least twice a week, and more often if possible, until you have jointly perfected the necessary plan or plans for the accumulation of money. (d)   Maintain perfect harmony between yourself and every member of your “Master Mind” group. If you fail to carry out this instruction to the letter, you may expect to meet with failure. The “Master Mind” principle cannot obtain where perfect harmony does not prevail. Keep in mind these facts:— First: you are engaged in an undertaking of major importance to you. To be sure of success, you must have plans which are faultless. Second: you must have the advantage of the experience, education, native ability and imagination of other minds. This is in harmony with the methods followed by every person who has accumulated a great fortune. No individual has sufficient experience, education, native ability, and knowledge to insure the accumulation of a great fortune, without the cooperation of other people. Every plan you adopt, in your endeavor to accumulate wealth, should be the joint creation of yourself and every other member of your “Master Mind” group. You may originate your own plans, either in whole or in part, but see that those plans are checked, and approved by the members of your “Master Mind” alliance.

If any important decision is to be made, they discuss the question when they are drunk, and the following day the master of the house . . . submits their decision for reconsideration when they are sober. If they still approve it, it is adopted; if not, it is abandoned. Conversely, any decision they make when they are sober, is reconsidered afterwards when they are drunk.

The constitution neither carries nor supports the right of Suo Motu in its judicial context; it is the self-adopted right of the chief justice. However, this right has no constitutional power, such as the Veto, which rejects all the resolutions approved by the majority.

Some innovations require social approval before they will be adopted. The barrier here is the risk of embarrassment or sanction. Think of fashion. This of your willingness to try a new greeting, like the fist bump or the Aerosmith gesture. Think of putting a rainbow flag on your social media profile to show support for same sex marriage. As more people you know adopt an innovation, you perceive less social risk in doing likewise. Social reinforcement from respected peers overcomes the legitimacy barrier.

That the New Deal should have been bigger, sooner, is a conclusion of long standing: John Maynard Keynes told Roosevelt he needed to approximately double the rate of “direct stimulus to production deliberately applied by the administration” in 1934, at a time when Roosevelt had reduced such expenditures in response to political pressure just like the kind that later came from Grassley or King.29 Roosevelt soon moved in the direction that Keynes suggested, getting the so-called big bill—amounting to nearly $5 billion—from Congress and allowing him to create the WPA to employ Americans nationwide under the direction of Harry Hopkins. But a few years afterward, once recovery seemed well under way, Roosevelt again cut relief spending—again in response to political pressure. For many economists—including Keynes—that premature reduction in fiscal stimulus was the cause of the 1937‒1938 recession.30 Only after making that fiscally cautious error did the Roosevelt administration adopt a deliberately Keynesian budget. Soon afterward, mobilization for war began.31 In 1941 Hopkins took a new job, directing Lend-Lease operations; Congress approved nearly $50 billion for the program—an order of magnitude more than the “big bill” that created the WPA.32 So when Grassley says the war ended the Depression, he is not stating an argument against the New Deal: he is stating an argument for a bigger New Deal, an argument that New Dealer Harry Hopkins at WPA should have had a budget more like World War II–era Harry Hopkins at Lend-Lease.33

The Javits legislation, reauthorized in 2001 as part of the No Child Left Behind Act (PL 107–110), was funded at $11.14 million in fiscal year 2004. Congress approved an appropriation of approximately $7.6 million for the Javits program in fiscal year 2008. The Javits funding was eliminated in 2010, curtailing research projects not yet completed. After a gap in funding, the Javits Act was funded again in 2013, and funding reached $12 million in 2016, the highest level in the history of the Javits Act. The National Center for Research on Gifted Education was also funded. Located at the University of Connecticut, the center has a partnership with the University of Virginia. In 2018, the Javits funding continued at $12 million. Academic standards have become increasingly important in the twenty-first century. The National Association for Gifted Children (2010) issued the Pre-K–Grade 12 Gifted Programming Standards. These standards focus on student outcomes and encourage collaboration among general education teachers, special educators, and teachers of the gifted in an effort to assist students in achieving projected outcomes. In 2010, the National Governors Association Center for Best Practices in conjunction with the Council of Chief State School Officers put forth the Common Core State Standards Initiative (2019), which provided standards in mathematics and English/language arts for Grades K–12. In 2013, the Next Generation Science Standards (2019) became available and were adopted by several states.

Patroclus was to be his adoptive brother, and the world, for Achilles, reassembled itself around the new centre. His true spirit leapt forth and declared itself. It was as if he had all along needed this other before he could become fully himself. From this moment on he could conceive of nothing in the life he must live that Patroclus would not share in and approve.

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Fauci transformed himself in the summer of 1989. He became an aggressive advocate for speeding up testing and drug approval for all life-threatening diseases, not just AIDS,” recalls Nussbaum. “Fauci adopted virtually the entire ACT UP program at once and as a whole. It was the kind of flip-flop that comes with a true religious conversion. It was so startling that it appeared as if Fauci had found the light, had an epiphany, and transformed

we make the Holy Scriptures the rule and the measure of every tenet; we necessarily fix our eyes upon that, and approve that alone which may be made to harmonize with the intention of those writings. We must therefore neglect the Platonic chariot and the pair of horses of dissimilar forces yoked to it, and their driver, whereby the philosopher allegorizes these facts about the soul; we must neglect also all that is said by the philosopher who succeeded him and who followed out probabilities by rules of art , and diligently investigated the very question now before us, declaring that the soul was mortal by reason of these two principles; we must neglect all before and since their time, whether they philosophized in prose or in verse, and we will adopt, as the guide of our reasoning, the Scripture, which lays it down as an axiom that there is no excellence in the soul which is not a property as well of the Divine nature.

BIG-HEARTED New Yorkers would get a $100 state tax break for adopting a homeless pet under a proposed bill being championed by some lawmakers. City Councilwoman Julissa Ferreras (D-Queens) will introduce the resolution next week, urging state legislators to approve the tax credit after previous attempts to get it passed in Albany have failed to gain traction. "Encouraging New Yorkers with a tax credit to adopt pets is not only compassionate but would bring relief to our overburdened animal shelters and to animal lovers who want to adopt but can’t afford the initial costs," Ferreras said. Animal Care & Control of NYC took in more than 30,000 homeless dogs and cats last year. About 21,000 were taken by animal rescue groups and 6,100 were adopted from the shelter.

Scientifically, the egalitarian (Nurture) position that heredity has no influence on behavior, that everyone is born exactly the same, and that the environment determines everything – is totally bankrupt. Proponents of this view have been not just beaten, but clobbered by overwhelming evidence from numerous twin studies and adoption studies, despite the fact that the “playing field” is absurdly uneven in their favor – it is far easier to get funds for research if you take an egalitarian stance, your articles will be greeted with great interest and approval, and you won’t have even one-thousandth the problem finding a publisher for your book, which will get rave reviews and sell lots of copies. In spite of all that, the egalitarians have been thoroughly trounced in the scientific arena for the plain and simple reason that they’re wrong, and the evidence against them is overwhelming.

They told me that they would send the cat social workers round the next weekend to check out the house and see if we were appropriate adopters. I was terrified! What if I wasn’t approved for more cats? It would be like telling Piers Morgan that he wasn’t allowed to be a wanker.

distant band of Comanche brought in a boy with a thin, sensitive face, a wide mouth, and hooded eyes. He never looked at anyone from the moment he was brought in. He kept his head high and stiff and his eyes half closed and his gaze on the floorboards. He moved slowly and carefully. He seemed to be injured in some obscure way. His adopted father had bargained over his price, holding out for one more pound of coffee, another blanket. The Comanche had been traders for a century or more, and they were skilled at it. The boy listened with his beautiful eyes on the windowsill. Listened as he was sold by the man he had adored and whom he had imitated in everything. Followed across the hot plains, the man who had given him his Comanche name and approved of his aim with a rifle and his torture of a Mexican captive. He stood up like an automaton and followed the Indian agent, expecting to be killed, and when he was not killed, he was flooded by a feeling of contempt. He was crushed into whiteman’s clothing and led to a building. Jiles, Paulette. The Color of Lightning: A Novel (pp. 300-301). HarperCollins e-books. Kindle Edition.

New Orleans is the disaster capitalism blueprint—designed by the current vice president and by the Heritage Foundation, the hard-right think tank to which Trump has outsourced much of his administration’s budgeting. Ultimately, the response to Katrina sparked an approval ratings free fall for George W. Bush, a plunge that eventually lost the Republicans the presidency in 2008. Nine years later, with Republicans now in control of Congress and the White House, it’s not hard to imagine this test case for privatized disaster response being adopted on a national scale.

What do you do when another people group with proven military strength dominates you? What do you do when its cultural hegemony erodes one’s own culture and values? What do you do when you are being drawn into the very systems and societal patterns that are also taxing, exploiting, humiliating, and executing you on a regular basis? The uncritical or despair–filled stance is to adopt an “if you can’t beat them, join them” mentality. Paul, however, takes a more subversive posture: “I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service. Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well–pleasing and perfect” (Romans 12:1–2). These two verses challenge us with an embodied, decolonizing way of life that refuses to join the oppressive systems that manage and puppet most people’s lives. First, we are told that we must put our very bodies, through action, on the line. Our bodies must become living sacrifices. Our bodies, and what we do with them, actually matter. We are not disembodied souls, and God cares about more than our spiritual lives. God says, Put your body on the line! What kind of bodily life will you engage in? Will your body be aligned with the rituals of American civil religion? Or will you vulnerably place your body in confrontation with the establishment, as Jesus did with his own body when he flipped tables in judgment of the injustice and idolatry in the temple? Apparently such bodily involvement is our reasonable service to God.

Some get the wrong idea about election. It should not cast doubt on whether or not all are welcome to come to Jesus. All may come. That is the invitation. Russell Moore says, God is not some metaphysical airport security screener, waving through the secretly pre-approved and sending the rest into a holding tank for questioning. God is not treating us like puppets made of meat, forcing us along by his capricious whim. Instead the doctrine of election tells us that all of us who have come to know Christ are here on purpose. (Adopted for Life, 34)

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Our failures slowly lose their power over us. As do our successes. We get out from under the tyranny of other people's opinions- their disapproval or approval of us. Free to just be us, the mixed bag we are. Nothing more than children with our Father. Adopted into love. Free to be in process yet to arrive, and that's okay. In silence and solitude our souls finally come home.

Solution #3. PARENTS SHOULD DECIDE WHAT IS RIGHT FOR THEIR CHILDREN. No drugs, vaccines, or medical procedures of any kind should be given or done to any child without the knowledge, approval, and consent of the parents or guardians of that child. No federal funding for children’s services within individual states for foster care or adoption should be allowed, as this violates the 10th Amendment of the Constitution, and encourages medical kidnapping by the states. Medical kidnapping by the state and their children’s health services due to a difference of professional medical opinion in health treatments for children should be disallowed. Doctors make mistakes. Therefore, one doctor’s diagnosis or opinion should never be considered enough evidence to take a child away from their parents. The parents/guardians, along with the advice of their own healthcare providers and not the state, shall determine what the acceptable treatment, if any, for any health condition present in their children should be. Parental rights and determination regarding children’s health treatment in cooperation with a licensed healthcare provider supersedes any local medical or governmental authority. This recent movement to take away the rights and responsibilities from parents or their guardians must stop. It makes no sense. Children are not old enough or mature enough to make decisions which could affect the rest of their lives. They are children, and do not have the experience to make such decisions. This is a parent’s job. Parents are the ones responsible for their children, not the state, the school, or the doctor’s office. If others do these things without parental consent or knowledge and the child is killed or injured permanently from medical treatments, procedures, drugs, or vaccines, then who will be responsible for burying the child, or taking care of the disabled child for the remainder of their lives? It is the parents. Therefore, parents should have the ultimate authority over their children and their healthcare until the children become adults, at which time they can then make their own decisions for their lives and their healthcare options. The exception to this rule is if the children (<18 years old) are emancipated from their parents and/or are living apart from their parents and are responsible for their own welfare.

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Samuel Adams’ last official act in Congress was to sign his approval to the Articles of Confederation, which had finally been ratified by all the states on February 24, 1781.59 He had spent four and a half years guiding it from inception to adoption and was the lone remaining member of the committee originally assigned to draft the document who still attended Congress. With his work done, he was ready to return home, never again to depart. He resigned from Congress a month after signing the Articles.

This is especially true in a place as overcrowded as the Gaza Strip, where people have nowhere to flee even if they are given prior notice that their homes are about to be destroyed. Beyond the horrific injuries they inflict on human flesh, air bombardment and artillery fire on this scale cause unimaginable destruction to property: in the 2014 assault, over 16,000 buildings were rendered uninhabitable, including entire neighborhoods. A total of 277 UN and government schools, seventeen hospitals and clinics, and all six of Gaza’s universities were damaged, as were over 40,000 other buildings. Perhaps 450,000 Gazans, about a quarter of the population, were forced to leave their homes, and many of them no longer had homes to go back to afterward. These were not random occurrences, nor was this the regrettable collateral damage often lamented during a war. The weapons chosen were lethal, meant for employment on an open battlefield, not in a heavily populated urban environment. Moreover, the scale of the onslaught was entirely in keeping with Israeli military doctrine. The killing and mangling in 2014 of some 13,000 people, most of them civilians, and the destruction of the homes and property of hundreds of thousands, was intentional, the fruit of an explicit strategy adopted by the Israeli military at least since 2006, when it used such tactics in Lebanon. The Dahiya doctrine, as it is called, is named for the southern suburb of Beirut—al-Dahiya—which was destroyed by Israel’s air force using 2,000-pound bombs and other ordnance. This strategy was explained in 2008 by Maj. Gen. Gadi Eizenkot, then head of Northern Command (and thereafter Israeli chief of staff): What happened in the Dahiya quarter … will happen in every village from which Israel is fired on.… We will apply disproportionate force on it and cause great damage and destruction there. From our standpoint, these are not civilian villages, they are military bases.… This is not a recommendation. This is a plan. And it has been approved.34

People of this temperament, or possessing this psychopathology, usually adopt a placatory attitude toward others because they cannot afford to disagree or risk anything which might cause offence or incur disapproval. Because the price of approval is compliance, which must involve some degree of dissimulation, this type of individual needs to get away from other people in order to be himself unimpeded by the need to please. A ‘masochistic’, submissive stance toward others must involve the repression of aggression. The person who cannot stand up to other people, or assert himself when this is appropriate, represses his hostility. When he becomes depressed, his hostility toward others is displaced and becomes directed against himself in the form of self-reproach. As Freud pointed out in his classic paper, ‘Mourning and Melancholia’, the reproaches which the depressed person levels against himself are usually explicable as reproaches which he would like to have directed at someone close to him, but which he dared not express for fear of antagonizing a person upon whose love he depends.9 People of this kind constitute a considerable fraction of psychiatric practice. They also respond well to psychiatric treatment. It is easier to facilitate self-assertion in the timid than it is to induce humility in the overweening. But it must be emphasized that not all patients who suffer from recurrent depression are of the type just described.

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