Assignment Related Quotes

Sensible and responsible women do not want to vote. The relative positions to be assumed by man and woman in the working out of our civilization were assigned long ago by a higher intelligence than ours.

Everything you have in life can be taken from you except one thing, your freedom to choose how you will respond to the situation. This is what determines the quality of the life we’ve lived — not whether we’ve been rich or poor, famous or unknown, healthy or suffering. What determines our quality of life is how we relate to these realities, what kind of meaning we assign them, what kind of attitude we cling to about them, what state of mind we allow them to trigger.

And now, if we try to assign a value, in and of itself, outside its relations to the dream and with error, to classical unreason, we must understand it not as reason diseased, or as reason lost or alienated, but quite simply as reason dazzled.

Perhaps too much value is assigned to memory, not enough to thinking. Remembering is an ethical act, has ethical value in and of itself. Memory is, achingly, the only relation we can have with the dead.

The collapse in evangelical doctrinal consensus is intimately related to the collapse in the understanding of, and role assigned to, Scripture as God's Word spoken within the church.

Beauty” is a currency system like the gold standard. Like any economy, it is determined by politics, and in the modern age in the West it is the last, best belief system that keeps male dominance intact. In assigning value to women in a vertical hierarchy according to a culturally imposed physical standard, it is an expression of power relations in which women must unnaturally compete for resources that men have appropriated for themselves.

Try repeating “man is an animal" a few times, just to notice how unconvincing it sounds. There seems to be no way to get this idea into our heads, except by long rumination over the facts of evolution or perhaps by exposure to a primitive tribe or by being raised on a farm. Primitives sometimes see little difference between themselves and the animals around them. Karl von den Steinen was told by a Xingu that the only difference between them and the monkey was that they monkeys lacked the bow and arrow. And Jules Henry observed on the Kningang that dogs are not considered pets, like some of the other animals, but are on a level of emotional equality, like a relative. But in our own Western culture we have, for the most part, set a great distance between ourselves and the rest of nature, and language helps us to do this. Thus we say that a sheep “drops" its lamb, but a woman “gives birth"—it’s much more noble. Yet we have the right to make such distinctions because we assign the meaning to the world by naming names of things; we inhabit a different sphere and we capitalize naturally on the privilege.

What is missing in our economic system is a central value that can encompass everything that can be transacted and used to assign the proper relative value to everything.

The third, to conduct my thoughts in such order that, by commencing with objects the simplest and easiest to know, I might ascend by little and little, and, as it were, step by step, to the knowledge of the more complex; assigning in thought a certain order even to those objects which in their own nature do not stand in a relation of antecedence and sequence.

possible topics around which the currents of speech may flow: Death and the danger of death: violence, fighting, sickness, fear, dreams, premonitions and communication with the dead. Sex and relations between the sexes: dating, courtship, proposals, marriage, breaking off relationships, affairs, intermarriage. Moral indignation: assignment and rejection of blame, unfairness, injustice, gossip, violations of social norms.

Women, even the most oppressed among us, do exercise power. These powers can be used to advance feminist struggle. Forms of power held by exploited and oppressed groups are described in Elizabeth Janeway's important work Powers of the Weak. One of the most significant forms of power held by the weak is "the refusal to accept the definition of oneself that is put forward by the powerful". Janeway call this the "ordered use of the power to disbelieve". She explains: It is true that one may not have a coherent self-definition to set against the status assigned by the established social mythology, and that is not necessary for dissent. By disbelieving, one will be led toward doubting prescribed codes of behaviour, and as one begins to act in ways that can deviate from the norm in any degree, it becomes clear that in fact there is not just one right way to handle or understand events. Women need to know that they can reject the powerful's definition of their reality --- that they can do so even if they are poor, exploited, or trapped in oppressive circumstances. They need to know that the exercise of this basic personal power is an act of resistance and strength. Many poor and exploited women, especially non-white women, would have been unable to develop positive self-concepts if they had not exercised their power to reject the powerful's definition of their reality. Much feminist thought reflects women's acceptance of the definition of femaleness put forth by the powerful. Even though women organizing and participating in feminist movement were in no way passive, unassertive, or unable to make decisions, they perpetuated the idea that these characteristics were typical female traits, a perspective that mirrored male supremacist interpretation of women's reality. They did not distinguish between the passive role many women assume in relation to male peers and/or male authority figures, and the assertive, even domineering, roles they assume in relation to one another, to children, or to those individuals, female or male, who have lower social status, who they see as inferiors, This is only one example of the way in which feminist activists did not break with the simplistic view of women's reality s it was defined by powerful me. If they had exercised the power to disbelieve, they would have insisted upon pointing out the complex nature of women's experience, deconstructing the notion that women are necessarily passive or unassertive.

What if I didn’t want to have babies because I loved my job too much to compromise it, or because serious travel makes me feel in relation to the world in an utterly essential way? What if I’ve always liked the looks of my own life much better than those of the ones I saw around me? What if, given the option, I would prefer to accept an assignment to go trekking for a month in the kingdom of Bhutan than spend that same month folding onesies? What if I simply like dogs a whole lot better than babies? What if I have become sure that personal freedom is the thing I hold most dear?

To be born at all is to be situated in a network of relations with other people, and furthermore to find oneself forcibly inserted into linguistic categories that might seem natural and inevitable but are socially constructed and rigorously policed. We’re all stuck in our bodies, meaning stuck inside a grid of conflicting ideas about what those bodies mean, what they’re capable of and what they’re allowed or forbidden to do. We’re not just individuals, hungry and mortal, but also representative types, subject to expectations, demands, prohibitions and punishments that vary enormously according to the kind of body we find ourselves inhabiting. Freedom isn’t simply a matter of indulging all material cravings, Sade-style. It’s also about finding ways to live without being hampered, hobbled, damaged or actively destroyed by a constant reinforcement of ideas about what is permitted for the category of body to which you’ve been assigned.

Sexism is clearly not the continuation of patriarchal power relations in modern societies. Rather, it is a hitherto unthinkable individual degradation of one-half of humanity on a socio-biological grounds. The lower prestige assigned by patriarchal societies (of the Mediterranean or of any other type) must therefore be carefully distinguished from the personal degradation of each individual woman who, under the regime of sex, is forced to compete with men.

The year 1866 was signalised by a remarkable incident, a mysterious and puzzling phenomenon, which doubtless no one has yet forgotten. Not to mention rumours which agitated the maritime population and excited the public mind, even in the interior of continents, seafaring men were particularly excited. Merchants, common sailors, captains of vessels, skippers, both of Europe and America, naval officers of all countries, and the Governments of several States on the two continents, were deeply interested in the matter. For some time past vessels had been met by "an enormous thing," a long object, spindle-shaped, occasionally phosphorescent, and infinitely larger and more rapid in its movements than a whale. The facts relating to this apparition (entered in various log-books) agreed in most respects as to the shape of the object or creature in question, the untiring rapidity of its movements, its surprising power of locomotion, and the peculiar life with which it seemed endowed. If it was a whale, it surpassed in size all those hitherto classified in science. Taking into consideration the mean of observations made at divers times—rejecting the timid estimate of those who assigned to this object a length of two hundred feet, equally with the exaggerated opinions which set it down as a mile

In spite of all the value which may belong to the true, the positive, and the unselfish, it might be possible that a higher and more fundamental value for life generally should be assigned to pretence, to the will to delusion, to selfishness, and cupidity. It might even be possible that WHAT constitutes the value of those good and respected things, consists precisely in their being insidiously related, knotted, and crocheted to these evil and apparently opposed things—perhaps even in being essentially identical with them.

Transformation brings with it the recognition that the meaning we assign to events in the world determines how we react in relation to them.

...The spiritual Oriental teachers say a person has three forms of mind,'' Beatrice was explaining to him once, while they were on break between one lesson and another at university, ''which are the dense mind, the subtle level and the ultra-subtle mind. Primary Consciousness, or the dense mind, is that existential, Sartrean mind which is related to our senses and so it is guided directly by human primitive instincts; in Sanskrit, this is referred to as ālaya-vijñāna which is directly tied to the brain. The subtle mind comes into effect when we begin to be aware of our true nature or that which in Sanskrit is called Ātman or self-existent essence that eventually leads us to the spiritual dimension. Ultimately there is the Consciousness-Only or the Vijñapti-Mātra, an ultra-subtle mind which goes beyond what the other two levels of mind can fabricate, precisely because this particular mind is not a by-product of the human brain but a part of the Cosmic Consciousness of the Absolute, known in Sanskrit as Tathāgatagarbha, and it is at this profound level of Consciousness that we are able to achieve access to the Divine Wisdom and become one with it in an Enlightened State.'' ''This spiritual subject really fascinates me,'' the Professor would declare, amazed at the extraordinary knowledge that Beatrice possessed.'' ''In other words, a human being recognises itself from its eternal essence and not from its existence,'' Beatrice replied, smiling, as she gently touched the tip of his nose with the tip of her finger, as if she was making a symbolic gesture like when children are corrected by their teachers. ''See, here,'' she had said once, pulling at the sleeve of his t-shirt to make him look at her book. ''For example, in the Preface to the 1960 Notes on Dhamma, the Buddhist philosopher from the University of Cambridge, Ñāṇavīra Thera, maintains those that have understood Buddhist teachings have gone way beyond Existential Thought. And on this same theme, the German scholar of Buddhist texts, Edward Conze, said that the possible similarity that exists between Buddhist and Existential Thought lies only on the preliminary level. He said that in terms of the Four Noble Truths, or in Sanskrit Catvāri Āryasatyāni, the Existentialists have only the first, which teaches everything is ill. Of the second - which assigns the origin of ill to craving - they have a very imperfect grasp. As for the third and fourth, which consist of letting go of craving, and the Noble Eightfold Path that leads to liberation from the cycle of rebirth in the form of Nirvāṇa - these are unheard of. Knowing no way out, the Existentialists are manufacturers of their own woes...

It is your personal story that makes you relatable. Not assigning judgment, or pressing blame. Your story, wrapped in God, around his Word, and what he has done in your life will safely lead women home.

Extroverts tend to tackle assignments quickly. They make fast (sometimes rash) decisions, and are comfortable multitasking and risk-taking. They enjoy “the thrill of the chase” for rewards like money and status. Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. They’re relatively immune to the lures of wealth and fame.

In Detroit I was assigned to Bill Isabel and Sam Portwine. They worked as a team, doing public relations, but actually Sam looked to Bill as boss of the team. Bill was about 5′8″ and was known for his ability with candy, not the kind you eat, the kind you use to blow things up with — dynamite. Bill was proficient in bombing, and he always packed. Bill was born in Ireland, but he sounded American. He came up through the ranks as a trucker.

Imperialism is the object-less disposition of a state to expansion by force without assigned limits... Modern Imperialism is one of the heirlooms of the absolute monarchical state. The "inner logic" of capitalism would have never evolved it. Its sources come from the policy of the princes and the customs of a pre-capitalist milieu. But even export monopoly is not imperialism and it would never have developed to imperialism in the hands of the pacific bourgeoisie. This happened only because the war machine, its social atmosphere, and the martial will were inherited and because a martially oriented class (i.e., the nobility) maintained itself in a ruling position with which of all the varied interests of the bourgeoisie the martial ones could ally themselves. This alliance keeps alive fighting instincts and ideas of domination. It led to social relations which perhaps ultimately are to be explained by relations of production but not by the productive relations of capitalism alone.

Many psychologists would also agree that introverts and extroverts work differently. Extroverts tend to tackle assignments quickly. They make fast (sometimes rash) decisions, and are comfortable multitasking and risk-taking. They enjoy “the thrill of the chase” for rewards like money and status. Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. They’re relatively immune to the lures of wealth and fame. Our

Don’t waste the rest of your time here worrying about other people—unless it affects the common good. It will keep you from doing anything useful. You’ll be too preoccupied with what so-and-so is doing, and why, and what they’re saying, and what they’re thinking, and what they’re up to, and all the other things that throw you off and keep you from focusing on your own mind. You need to avoid certain things in your train of thought: everything random, everything irrelevant. And certainly everything self-important or malicious. You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones—the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking. Someone like that—someone who refuses to put off joining the elect—is a kind of priest, a servant of the gods, in touch with what is within him and what keeps a person undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. With what leaves us dyed indelibly by justice, welcoming wholeheartedly whatever comes—whatever we’re assigned—not worrying too often, or with any selfish motive, about what other people say. Or do, or think. He does only what is his to do, and considers constantly what the world has in store for him—doing his best, and trusting that all is for the best. For we carry our fate with us—and it carries us. He keeps in mind that all rational things are related, and that to care for all human beings is part of being human. Which doesn’t mean we have to share their opinions. We should listen only to those whose lives conform to nature. And the others? He bears in mind what sort of people they are—both at home and abroad, by night as well as day—and who they spend their time with. And he cares nothing for their praise—men who can’t even meet their own standards.

Freud does at this point shift ground. He moves from an energetic to a topological model of the psyche. So that there be no contradiction, Freud assigns the pleasure principle to its own agency of the personality. “We know,” Freud reminds us, “that the pleasure principle is proper to a primary method of working on the part of the mental apparatus, but that, from the point of view of the self-preservation of the organism among the difficulties of the external world, it is from the very outset inefficient and even highly dangerous.” That is, the PP is blind. In itself, it is not a tendency but pure automaticity which, with respect to another topos undergoes a mutation by which is “is replaced by the reality principle.” A change in place obviates the contradiction but sets the places into relation by which the PP becomes the reality principle (RP.)

She had implied that she didn’t need men in order to exist. All she needed was me. In the world in which we lived, though, women didn’t exist except in relation to men. If a woman stepped outside the confines of the behavior assigned to her gender, it could be seen as a symptom of madness.

On the same convoy were two marine “snuffies,” or combat correspondents, Steve Berntson and Dale Dye. Both were marine sergeants with unusual jobs. They were “military journalists,” or, rather, public relations reporters in the field charged with writing stories about their fellow marines. They were assigned to the Information Services Office (ISO) and covered the war the same way as civilian journalists but with a mandate to stress the positive. They had a license to go anywhere and do anything that could be turned into a story, so they were far more widely traveled than most marines, and they had a great deal more independence.

The mind is more comfortable in reckoning probabilities in terms of the relative frequency of remembered or imagined events. That can make recent and memorable events - a plane crash, a shark attack, an anthrax infection - loom larger on one's worry list than more frequent and boring events, such as the car crashes and ladder falls that get printed beneath the fold on page B14. And it can lead risk experts to speak one language and ordinary people to hear another. In hearings for a proposed nuclear waste site, an expert might present a fault tree that lays out the conceivable sequences of events by which radioactivity might escape. For example, erosion, cracks in the bedrock, accidental drilling, or improper sealing might cause the release of radioactivity into groundwater. In turn, groundwater movement, volcanic activity, or an impact of a large meteorite might cause the release of radioactive wastes into the biosphere. Each train of events can be assigned a probability, and the aggregate probability of an accident from all the causes can be estimated. When people hear these analyses, however, the are not reassured but become more fearful than ever. They hadn't realized there are so many ways for something to go wrong! They mentally tabulate the number of disaster scenarios, rather than mentally aggregating the probabilities of the disaster scenarios.

Spirit animal— An appropriated concept assigned to the sacred rituals of some Indigenous tribes by colonial forces. The tribes that do have a concept related to a “spirit animal” have specific traditions that go along with it, as the spirit serves a specific function in their belief system. Not to be used by anyone outside of such tribes. Try “animal friend” or “spirit guide.

I want to emphasize that emotion is not opposed to reason; our emotions assign value to experiences and thus are the foundation of reason. Our self-experience is the product of the balance between our rational and our emotional brains. When these two systems are in balance, we “feel like ourselves.” However, when our survival is at stake, these systems can function relatively independently.

In their otherwise depressing review of the efficacy of diversity training programs, Frank Dobbin and colleagues found accountability to be one of the most important mechanisms related to the diversity of the labor force. Assigning responsibility for managing diversity to taskforces, diversity officers, or some similar committee was strongly associated with an increase in workforce diversity, including in the fraction of women.

The reluctance of unschooled workers to follow orders has taken many forms. For example, workers won’t show up for work reliably on time, or they have problematic superstitions, or they prefer to get job instructions via indirect hints instead of direct orders, or they won’t accept tasks and roles that conflict with their culturally assigned relative status with coworkers, or they won’t accept being told to do tasks differently than they had done them before.

None of this is true. “Beauty” is a currency system like the gold standard. Like any economy, it is determined by politics, and in the modern age in the West it is the last, best belief system that keeps male dominance intact. In assigning value to women in a vertical hierarchy according to a culturally imposed physical standard, it is an expression of power relations in which women must unnaturally compete for resources that men have appropriated for themselves.

The second discipline, that of action, relates to our relationship with other people. Human beings, for Marcus as for the Stoics generally, are social animals, a point he makes often (e.g., 5.16, 8.59, 9.1). All human beings possess not only a share of the logos but also the ability to use it (that is what makes us human and distinguishes us from other animals). But it would perhaps be more accurate to say that we are participants in the logos, which is as much a process as a substance. Marcus himself more than once compares the world ruled by logos to a city in which all human beings are citizens, with all the duties inherent in citizenship. As human beings we are part of nature, and our duty is to accommodate ourselves to its demands and requirements—“to live as nature requires,” as Marcus often puts it. To do this we must make proper use of the logos we have been allotted, and perform as best we can the functions assigned us in the master plan of the larger, cosmic logos, of which it is a part. This requires not merely passive acquiescence in what happens, but active cooperation with the world, with fate and, above all, with other human beings. We were made, Marcus tells us over and over, not for ourselves but for others, and our nature is fundamentally unselfish. In our relationships with others we must work for their collective good, while treating them justly and fairly as individuals.

{W]hat counts in therapy is not techniques but rather the human relation between doctor and patient, or the personal and existential encounter. [...] A purely technological approach to psychotherapy may block its therapeutic effect. [...] [A]s soon and as long as we actually interpret our assignment merely in terms of techniques and dynamics we have missed the point—and we have missed the hearts of those to whom we wish to offer mental First Aid in their predicament.

Woman is the opposite, the ‘other’ of man: she is non-man, defective man, assigned a chiefly negative value in relation to the male first principle. But equally man is what he is only by virtue of ceaselessly shutting out this other or opposite, defining himself in antithesis to it, and his whole identity is therefore caught up and put at risk in the very gesture by which he seeks to assert his unique, autonomous existence. Woman is not just an other in the sense of something beyond his ken, but an other intimately related to him as the image of what he is not, and therefore as an essential reminder of what he is. Man therefore needs this other even as he spurns it, is constrained to give a positive identity to what he regards as no-thing. Not only is his own being parasitically dependent upon the woman, and upon the act of excluding and subordinating her, but one reason why such exclusion is necessary is because she may not be quite so other after all. Perhaps she stands as a sign of something in man himself which he needs to repress, expel beyond his own being, relegate to a securely alien region beyond his own definitive limits. Perhaps what is outside is also somehow inside, what is alien also intimate — so that man needs to police the absolute frontier between the two realms as vigilantly as he does just because it may always be transgressed, has always been transgressed already, and is much less absolute than it appears.

everything is relative, relative to our point of view, that is to say, to our manners, to our opinions, to our prejudices. This point once established, it is extremely possible that something, perfectly indifferent in itself, may indeed be distasteful in your eyes, but may be most delicious in mine; and immediately I find it pleasing, immediately I find it amusing, regardless of our inability to agree in assigning a character to it, should I not be a fool to deprive myself of it merely because you condemn it?

Many children make up, or begin to make up, imaginary languages. I have been at it since I could write. But I have never stopped, and of course, as a professional philologist (especially interested in linguistic aesthetics), I have changed in taste, improved in theory, and probably in craft. Behind my stories is now a nexus of languages (mostly only structurally sketched). But to those creatures which in English I call misleadingly Elvesfn11 are assigned two related languages more nearly completed, whose history is written, and whose forms (representing two different sides of my own linguistic taste) are deduced scientifically from a common origin. Out of these languages are made nearly all the names that appear in my legends. This gives a certain character (a cohesion, a consistency of linguistic style, and an illusion of historicity) to the nomenclature, or so I believe, that is markedly lacking in other comparable things. Not all will feel this as important as I do, since I am cursed by acute sensibility in such matters.

In spite of all the value which may belong to the true, the positive, and the unselfish, it might be possible that a higher and more fundamental value for life generally should be assigned to pretense, to the will to delusion, to selfishness, and cupidity. It might even be possible that what constitutes the value of those good and respected things, consists precisely in their being insidiously related, knotted, and crocheted to these evil and apparently opposed things—perhaps even in being essentially identical with them.

More than any other major religion, Islam formalizes the subordination of women. Islamic religious law, as codified by the “official” schools of Sunni Islamic law (the Hanbali, Shafi’i, Hanafi, and Maliki schools), insists on male guardianship over women. In Islam, “any woman must have a ‘guardian,’ wali; her closest male relative if she is unmarried, her husband if she is not.”16 This remnant of seventh-century Arab culture—which has spread through Islam to the other parts of the world that are now Muslim majority—has never been revised in official schools of Islamic law.17 Imams and other Islamic religious leaders today continue to chastise women for disobeying the modesty doctrine. They cite passages in the Quran to assign girls a position in the family that requires them to be docile, to depend on male relatives for money, and to submit to their husband’s dominion over their bodies. Marriage is typically arranged, and there is often an exchange of money in the process. Under the religious rule of Islam, it is still common today that a woman’s rights are essentially sold to a man she may not even know.

My ten years of bank experience should be of interest to a rapidly growing bank like yours. In various capacities in bank operations with the Bankers Trust Company in New York, leading to my present assignment as Branch Manager, I have acquired skills in all phases of banking including depositor relations, credits, loans and administration. I will be relocating to Phoenix in May and I am sure I can contribute to your growth and profit. I will be in Phoenix the week of April 3 and would appreciate the opportunity to show you how I can help your bank meet its goals.

That’s why I’ve come to see you today, in the hope that there might be some other function in which I’d have less responsibility, without having to relate to the overall workflow to the same extent. I’d like to be assigned to that kind of position. I realize the abilities I’ve been allocated won’t be fully exploited in that case, but does the pain I feel not mean anything? I venture to suggest that such pain impacts the quality of my work and moreover may negatively influence the work of my colleagues. OK. I see. So I wouldn’t have the power of speech? No, I understand. I hereby consent. When

Dear Sir: My ten years of bank experience should be of interest to a rapidly growing bank like yours. In various capacities in bank operations with the Bankers Trust Company in New York, leading to my present assignment as Branch Manager, I have acquired skills in all phases of banking including depositor relations, credits, loans and administration. I will be relocating to Phoenix in May and I am sure I can contribute to your growth and profit. I will be in Phoenix the week of April 3 and would appreciate the opportunity to show you how I can help your bank meet its goals. Sincerely, Barbara L. Anderson

For most people passing through the urban park across from my house, the cottonwood is past its prime- scarred by fire…soon to be marked with a large red X by the crew… For me, he’s a presence in my life that’s hard to describe. Martin Buber, in I and Thou, spoke of two different ways of relating to a tree. On the one hand, he said, “I can assign it to a species and observe it as an…object. But it can also happen, if will and grace are joined, that as I contemplate the tree I’m drawn into a relationship, and the tree ceases to be an It.” Buber and his tree were able to enter into a mystery of reciprocity.

Paris. Reuters News Agency informs us that the gigantic and entirely useless structure of iron rods with which the French intend to astound visitors to the Fifteenth World Fair has finally been completed. This dangerous project is causing justified anxiety among the inhabitants of Paris. How can this interminable factory chimney be allowed to tower over Paris, dwarfing all the marvelous monuments of the capital with its ridiculous height? Experienced engineers express concern about whether such a tall and relatively slim structure, erected on a foundation only a third of its own height, is capable of withstanding the pressure of the wind.

There are instances, indeed, wherein men shew a vanity in resembling a great man in his countenance, shape, air, or other minute circumstances, that contribute not in any degree to his reputation; but it must be confess’d, that this extends not very far, nor is of any considerable moment in these affections. For this I assign the following reason. We can never have a vanity of resembling in trifles any person, unless he be possess’d of very shining qualities, which give us a respect and veneration for him. These qualities, then, are, properly speaking, the causes of our vanity, by means of their relation to ourselves. Now after what manner are they related to ourselves? They are parts of the person we value, and consequently connected with these trifles; which are also suppos’d to be parts of him. These trifles are connected with the resembling qualities in us; and these qualities in us, being parts, are connected with the whole; and by that means form a chain of several links betwixt ourselves and the shining qualities of the person we resemble. But besides that this multitude of relations must weaken the connexion; ’tis evident the mind, in passing from the shining qualities to the trivial ones, must by that contrast the better perceive the minuteness of the latter, and be in some measure asham’d of the comparison and resemblance.

Compared to the despotic societies that were the norm in Europe and Asia, Haudenosaunee was a libertarian dream. In the same sense, it was also a feminist dream: the Five Nations were largely governed internally by the female clan heads, and the Great Law explicitly ordered council members to heed “the warnings of your women relatives.” Failure to do so would lead to their removal. The equality granted to women was not the kind envisioned by contemporary Western feminists—men and women were not treated as equivalent. Rather, the sexes were assigned to two separate social domains, neither subordinate to the other. No woman could be a war chief; no man could lead a clan.

system, let this first be established, that I am a part of the whole which is governed by nature; next, I am in a manner intimately related to the parts which are of the same kind with myself. For remembering this, inasmuch as I am a part, I shall be discontented with none of the things which are assigned to me out of the whole; for nothing is injurious to the part, if it is for the advantage of the whole. For the whole contains nothing which is not for its advantage; and all natures indeed have this common principle, but the nature of the universe has this principle besides, that it cannot be compelled even by any external cause to generate anything harmful to itself. By

By remembering, then, that I am a part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I shall do nothing unsocial, but I shall rather direct myself to the things which are of the same kind with myself, and I shall turn an my efforts to the common interest, and divert them from the contrary. Now, if these things are done so, life must flow on happily, just as thou mayest observe that the life of a citizen is happy, who continues a course of action which is advantageous to his fellow-citizens, and is content with whatever the state may assign to him. The

Philosophy is the theory of multiplicities, each of which is composed of actual and virtual elements. Purely actual objects do not exist. Every actual surrounds itself with a cloud of virtual images. This cloud is composed of a series of more or less extensive coexisting circuits, along which the virtual images are distributed, and around which they run. These virtuals vary in kind as well as in their degree of proximity from the actual particles by which they are both emitted and absorbed. They are called virtual in so far as their emission and absorption, creation and destruction, occur in a period of time shorter than the shortest continuous period imaginable; it is this very brevity that keeps them subject to a principle of uncertainty or indetermination. The virtuals, encircling the actual, perpetually renew themselves by emitting yet others, with which they are in turn surrounded and which go on in turn to react upon the actual: ‘in the heart of the cloud of the virtual there is a virtual of a yet higher order ... every virtual particle surrounds itself with a virtual cosmos and each in its turn does likewise indefinitely.’ It is the dramatic identity of their dynamics that makes a perception resemble a particle: an actual perception surrounds itself with a cloud of virtual images, distributed on increasingly remote, increasingly large, moving circuits, which both make and unmake each other. These are memories of different sorts, but they are still called virtual images in that their speed or brevity subjects them too to a principle of the unconsciousness. It is by virtue of their mutual inextricability that virtual images are able to react upon actual objects. From this perspective, the virtual images delimit a continuum, whether one takes all of the circles together or each individually, a spatium determined in each case by the maximum of time imaginable. The varyingly dense layers of the actual object correspond to these, more or less extensive, circles of virtual images. These layers, whilst themselves virtual, and upon which the actual object becomes itself virtual, constitute the total impetus of the object. The plane of immanence, upon which the dissolution of the actual object itself occurs, is itself constituted when both object and image are virtual. But the process of actualization undergone by the actual is one which has as great an effect on the image as it does on the object. The continuum of virtual images is fragmented and the spatium cut up according to whether the temporal decompositions are regular or irregular. The total impetus of the virtual object splits into forces corresponding to the partial continuum, and the speeds traversing the cut-up spatium. The virtual is never independent of the singularities which cut it up and divide it out on the plane of immanence. As Leibniz has shown, force is as much a virtual in the process of being actualized as the space through which it travels. The plane is therefore divided into a multiplicity of planes according to the cuts in the continuum, and to the divisions of force which mark the actualization of the virtual. But all the planes merge into one following the path which leads to the actual. The plane of immanence includes both the virtual and its actualization simultaneously, without there being any assignable limit between the two. The actual is the complement or the product, the object of actualization, which has nothing but virtual as its subject. Actualization belongs to the virtual. The actualization of the virtual is singularity whereas the actual itself is individuality constituted. The actual falls from the plane like a fruit, whist the actualization relates it back to the plane as if to that which turns the object back into a subject.

CHAPTER THREE IN ONE PAGE Multitrack     1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain.     2. When you consider multiple options simultaneously, you learn the “shape” of the problem.     •  When designers created ads simultaneously, they scored higher on creativity and effectiveness.     3. Multitracking also keeps egos in check—and can actually be faster!     •  When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan.     4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions.     5. Beware “sham options.”     •  Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options.     6. Toggle between the prevention and promotion mindsets.     •  Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes.     •  Companies who used both mindsets performed much better after a recession.     •  Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress.     7. Push for “this AND that” rather than “this OR that.

A complete history of sexual scandal in Washington will probably never be written, because the public does not want to read a 20,000 page book that needs to be updated weekly (note to self: maybe they DO -- idea for next book). From the earliest days of the Republic, when our first Ambassador, Benjamin Franklin, fondled and groped the awestruck wives of his French hosts while on mission to Paris, shortly to be succeeded by the even-more-amorous Thomas Jefferson, who broke an ankle in the Louvre while leaping to an assignation with yet another married Frenchwoman, all the way down to our contemporary satyrs, the priapic Kennedys, Wilbur "Fanne Fox" Mills, "Slobbering Bob" Packwood, Bill "I did not have sexual relations with that woman" Clinton, etc., our political leaders have repeatedly proven to be incredibly horny old goats.

A special chapter is assigned to the collapse of the theory of evolution because this theory constitutes the basis of all anti-spiritual philosophies. Since Darwinism rejects the fact of creation—and therefore, Allah's existence—over the last 150 years it has caused many people to abandon their faith or fall into doubt. It is therefore an imperative service, a very important duty to show everyone that this theory is a deception. Since some readers may find the opportunity to read only one of our books, we think it appropriate to devote a chapter to summarize this subject. • All the author's books explain faith-related issues in light of Qur'anic verses, and invite readers to learn Allah's words and to live by them. All the subjects concerning Allah's verses are explained so as to leave no doubt or room for questions in the reader's mind. The books' sincere, plain, and fluent style

Many people have difficulty contemplating the human soul. They think that an immortal, massless entity with no dimensions that exists outside space and time is inherently preposterous. But they are perfectly willing to accept the existence of light. Yet what is light? Einstein’s special theory of relativity says that it is an immortal, massless entity with no dimensions that exists outside space and time. Hasn’t the penny dropped yet? Since Einstein, we have had scientific proof, verified by countless experiments, that something completely uncontroversial and unquestioned – light – has exactly the “physical” attributes commonly assigned to the soul. So, is it any longer tenable to assert that the concept of the soul is scientifically ridiculous? If it is then the concept of light must be equally ridiculous. If we took one further step of attributing mind to light, the theory of light would become the theory of souls.

But where do we even start on the daily walk of restoration and awakening? We start where we are. We find God in our human lives, and that includes the suffering. I get thirsty people glasses of water, even if that thirsty person is just me. My friend Tom goes through the neighborhood and picks up litter, knowing there will be just as much tomorrow. We visit those shut-ins whom a higher power seems to have entrusted to our care - various relatives, often aging and possibly annoying, or stricken friends from our church communities, people in jails or mental institutions who might be related to us, who benefit from hearing our own resurrection stories. My personal belief is that God looks through Her Rolodex when She has a certain kind of desperate person in Her care, and assigns that person to some screwed-up soul like you or me, and makes it hard for us to ignore that person's suffering, so we show up even when it is extremely inconvenient or just awful to be there.

Qualities such as honesty, determination, and a cheerful acceptance of stress, which can all be identified through probing questionnaires and interviews, may be more important to the company in the long run than one's college grade-point average or years of "related experience." Every business is only as good as the people it brings into the organization. The corporate trainer should feel his job is the most important in the company, because it is. Exalt seniority-publicly, shamelessly, and with enough fanfare to raise goosebumps on the flesh of the most cynical spectator. And, after the ceremony, there should be some sort of permanent display so that employees passing by are continuously reminded of their own achievements and the achievements of others. The manager must freely share his expertise-not only about company procedures and products and services but also with regard to the supervisory skills he has worked so hard to acquire. If his attitude is, "Let them go out and get their own MBAs," the personnel under his authority will never have the full benefit of his experience. Without it, they will perform at a lower standard than is possible, jeopardizing the manager's own success. Should a CEO proclaim that there is no higher calling than being an employee of his organization? Perhaps not-for fear of being misunderstood-but it's certainly all right to think it. In fact, a CEO who does not feel this way should look for another company to manage-one that actually does contribute toward a better life for all. Every corporate leader should communicate to his workforce that its efforts are important and that employees should be very proud of what they do-for the company, for themselves, and, literally, for the world. If any employee is embarrassed to tell his friends what he does for a living, there has been a failure of leadership at his workplace. Loyalty is not demanded; it is created. Why can't a CEO put out his own suggested reading list to reinforce the corporate vision and core values? An attractive display at every employee lounge of books to be freely borrowed, or purchased, will generate interest and participation. Of course, the program has to be purely voluntary, but many employees will wish to be conversant with the material others are talking about. The books will be another point of contact between individuals, who might find themselves conversing on topics other than the weekend football games. By simply distributing the list and displaying the books prominently, the CEO will set into motion a chain of events that can greatly benefit the workplace. For a very cost-effective investment, management will have yet another way to strengthen the corporate message. The very existence of many companies hangs not on the decisions of their visionary CEOs and energetic managers but on the behavior of its receptionists, retail clerks, delivery drivers, and service personnel. The manager must put himself and his people through progressively challenging courage-building experiences. He must make these a mandatory group experience, and he must lead the way. People who have confronted the fear of public speaking, and have learned to master it, find that their new confidence manifests itself in every other facet of the professional and personal lives. Managers who hold weekly meetings in which everyone takes on progressively more difficult speaking or presentation assignments will see personalities revolutionized before their eyes. Command from a forward position, which means from the thick of it. No soldier will ever be inspired to advance into a hail of bullets by orders phoned in on the radio from the safety of a remote command post; he is inspired to follow the officer in front of him. It is much more effective to get your personnel to follow you than to push them forward from behind a desk. The more important the mission, the more important it is to be at the front.

The sex ratio of those being referred had shifted dramatically too. The number of girls (known at that time at GIDS as ‘natal females’, now ‘birth-assigned females’) seeking help had equalled the number of boys for the first time in 2011. Previously, GIDS’s caseload had been nearly three-quarters male for those referred in childhood, or two-thirds overall. At first, this change was understood to be positive – a sort of balancing-out – and attributed to the fact that the girls were perhaps being better supported to seek help. But by 2015 it was clear that, in fact, something bigger was happening. There had been a complete reversal. Referrals for natal girls made up 65 percent of the total. In 2019/20 girls outnumbered boys by a ratio of six to one in some age groups, most markedly between the ages of 12 and 14 … Moreover, the majority were girls whose gender-related distress had begun after the onset of puberty, during adolescence. They didn’t have a history of childhood dysphoria.

Next to the assignment of the yellow star, the decision to arrest children between the ages of two and 16, then separate them from their parents, was probably the most significant public relations mistake of the Vichy government and their German partners...the sight of youngsters in busses, roaming the streets alone, or holding their mothers hands as they mounted police vehicles made an impression on gentile Parisians. Police reports following the round-up were especially sensitive to public opinion...'The measures taken against the Israelite have profoundly troubled public opinion. Though the French population is generally anti-Semitic, it nonetheless judges these specific measures as inhumane. It is the separation of children from their parents that most affects the French population and that provokes strong criticism of the government and of the occupying authorities...In general, our measures would have been well-received if they had only been aimed at foreign adults, but many were moved at the fate of the children...

By the end of this decade, permutations and combinations of genetic variants will be used to predict variations in human phenotype, illness, and destiny. Some diseases might never be amenable to such a genetic test, but perhaps the severest variants of schizophrenia or heart disease, or the most penetrant forms of familial cancer, say, will be predictable by the combined effect of a handful of mutations. And once an understanding of "process" has been built into predictive algorithms, the interactions between various gene variants could be used to compute ultimate effects on a whole host of physical and mental characteristics beyond disease alone. Computational algorithms could determine the probability of the development of heart disease or asthma or sexual orientation and assign a level of relative risk for various fates to each genome. The genome will thus be read not in absolutes, but in likelihoods-like a report card that does not contain grades but probabilities, or a resume that does not list past experiences but future propensities. It will become a manual for previvorship.

Language is not so much a means of communication, as it is a means of achieving identity. Through language, every person acquires a certain identity, with related rules: you are the mother of, daughter of, father of, son of. Thus the original real division of birth is symbolically consolidated within the Oedipal structure, where everyone is assigned their rightful place through words. At this point we become human, leaving nature behind for good. The rest of this dividing operation is nothing other than desire. It is also the explanation of the continually shifting nature of desire. You ‘desire’ something from another person, either something vague or something specific, but it is never enough, and you continue to desire, beyond this something, the other person’s self, but when this other person gives himself, even that doesn’t really satisfy … So what is it you really want? What you really want is the sense of unity that has been lost forever, the enjoyment of the totality that once existed. This is what keeps people going initially in the primary relationship with the mother and later on in all other relationships. The

In fact, the entire range of human variation for some genetic traits can be found on the African continent.77 A person from the Congo, a person from South Africa, and a person from Ethiopia are more genetically different from each other than from a person from France.78 This seems astonishing because we are so used to focusing on a tiny set of physical features, especially skin color, to assign people to racial categories. It turns out that the genes contributing to these phenotypic differences represent a minute and relatively insignificant fraction of our genotypes and do not reflect the total picture of genetic variation among groups.79 What’s more, these phenotypic differences do not even fall neatly into the categories known as races. Rather, the physical features are “discordant” among groups—they are assorted randomly and do not come assembled in racial packages. “Sub-Saharan Africa is home to both the tallest (Maasai) and the shortest (pygmies) people, and dark skin is found in all equatorial populations, not just in the ‘Black race’ as defined in the United States,” writes Richard S. Cooper, a physician epidemiologist at Loyola University.80 And most genetic variation is found within any human population.81

Many psychologists would also agree that introverts and extroverts work differently. Extroverts tend to tackle assignments quickly. They make fast (sometimes rash) decisions, and are comfortable multitasking and risk-taking. They enjoy “the thrill of the chase” for rewards like money and status. Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. They’re relatively immune to the lures of wealth and fame. Our personalities also shape our social styles. Extroverts are the people who will add life to your dinner party and laugh generously at your jokes. They tend to be assertive, dominant, and in great need of company. Extroverts think out loud and on their feet; they prefer talking to listening, rarely find themselves at a loss for words, and occasionally blurt out things they never meant to say. They’re comfortable with conflict, but not with solitude. Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

You need to avoid certain things in your train of thought: everything random, everything irrelevant. And certainly everything self-important or malicious. You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones—the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking. Someone like that—someone who refuses to put off joining the elect—is a kind of priest, a servant of the gods, in touch with what is within him and what keeps a person undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. With what leaves us dyed indelibly by justice, welcoming wholeheartedly whatever comes—whatever we’re assigned—not worrying too often, or with any selfish motive, about what other people say. Or do, or think. He does only what is his to do, and considers constantly what the world has in store for him—doing his best, and trusting that all is for the best. For we carry our fate with us—and it carries us. He keeps in mind that all rational things are related, and that to care for all human beings is part of being human.

Brittany Ellis," Mrs. Peterson says, pointing to the table behind Colin. I unenthusiastically sit on the stool at my assigned place. "Alejandro Fuentes," Mrs. Peterson says, pointing to the stool next to me. Oh my God. Alex . . . my chemistry partner? For my entire senior year! No way, no how, SO not okay. I give Colin a "help me" look as I try to avoid a panic attack. I definitely should have stayed at home. In bed. Under the covers. Forget not being intimidated. "Call me Alex." Mrs. Peterson looks up from her class list and regards Alex above the glasses on her nose. ' Alex Fuentes," she says, before changing his name on her list. "Mr. Fuentes, take off that bandanna. I have a zero tolerance policy in my class. No gang-related accessories are allowed to enter this room. Unfortunately, Alex, your reputation precedes you. Dr. Aguirre backs my zero tolerance policy one hundred percent ... do I make myself clear?" Alex stares her down before sliding the bandanna off his head, exposing raven hair that matches his eyes. "It's to cover up the lice," Colin mutters to Darlene, but I hear him and Alex does, too. "Vete a la verga," Alex says to Colin, his hard eyes blazing. "Collate el hocico." "Whatever, dude," Colin says, then turns around. "He can't even speak English." "That's enough, Colin. Alex, sit down." Mrs. Peterson eyes the rest of the class. "That goes for the rest of you, as well. I can't control what you do outside of this room, but in my class I'm the boss." She turns back to Alex. "Do I make myself clear?" "Si, señora," Alex says, deliberately slow.

...the working classes—that motor of social transformation which Marx increasingly stipulated for the role of the proletariat; the dispossessed and alienated revolutionary vehicle of his early writings, which later became defined and analysed into the collective worker who 'owner' nothing but his labour power—chains rather than assets. In the event, the working class actually came to fulfill most of the optimistic prognoses of liberal thinkers; they have become largely 'socialized' through access to privilege, consumption, organization, and voting participation, as well as obtaining massive social benefits. They have become supporters of the status quo—not vociferous perhaps, but tacit approvers and beneficiaries none the less. The ferment today comes from sections of the community to whom political and social thought has never hitherto assigned any specific role; who have hitherto never developed specific political institutions of their own: youth, mostly students; racial minorities, a few dissident intellectuals—these form the new 'proletariat'. The basis of their dissatisfaction is not necessarily and always an objective level of deprivation but rather a mixture of relative deprivation—consciousness of possibilities and of the blockages which prevent their attainment—and above all an articulate dissatisfaction with the society around them. There is no good reason why such groups should not form, and act like, a proletariat in a perfectly Marxist sense. The economic causality collapses; the analysis of a decaying bourgeois society and the determination to overthrow it remain.

What is the vril?” I asked. Therewith Zee began to enter into an explanation of which I understood very little, for there is no word in any language I know which is an exact synonym for vril. I should call it electricity, except that it comprehends in its manifold branches other forces of nature, to which, in our scientific nomenclature, differing names are assigned, such as magnetism, galvanism, &c. These people consider that in vril they have arrived at the unity in natural energetic agencies, which has been conjectured by many philosophers above ground, and which Faraday thus intimates under the more cautious term of correlation:— “I have long held an opinion,” says that illustrious experimentalist, “almost amounting to a conviction, in common, I believe, with many other lovers of natural knowledge, that the various forms under which the forces of matter are made manifest, have one common origin; or, in other words, are so directly related and mutually dependent that they are convertible, as it were into one another, and possess equivalents of power in their action. These subterranean philosophers assert that by one operation of vril, which Faraday would perhaps call ‘atmospheric magnetism,’ they can influence the variations of temperature—in plain words, the weather; that by operations, akin to those ascribed to mesmerism, electro-biology, odic force, &c., but applied scientifically, through vril conductors, they can exercise influence over minds, and bodies animal and vegetable, to an extent not surpassed in the romances of our mystics. To all such agencies they give the common name of vril.

Extroverts tend to tackle assignments quickly. They make fast (sometimes rash) decisions, and are comfortable multitasking and risk-taking. They enjoy “the thrill of the chase” for rewards like money and status. Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. They’re relatively immune to the lures of wealth and fame. Our personalities also shape our social styles. Extroverts are the people who will add life to your dinner party and laugh generously at your jokes. They tend to be assertive, dominant, and in great need of company. Extroverts think out loud and on their feet; they prefer talking to listening, rarely find themselves at a loss for words, and occasionally blurt out things they never meant to say. They’re comfortable with conflict, but not with solitude. Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions. A few things introverts are not: The word introvert is not a synonym for hermit or misanthrope. Introverts can be these things, but most are perfectly friendly. One of the most humane phrases in the English language—“Only connect!”—was written by the distinctly introverted E. M. Forster in a novel exploring the question of how to achieve “human love at its height.” Nor are introverts necessarily shy. Shyness is the fear of social disapproval or humiliation, while introversion is a preference for environments that are not overstimulating. Shyness is inherently painful; introversion is not.

It may seem paradoxical to claim that stress, a physiological mechanism vital to life, is a cause of illness. To resolve this apparent contradiction, we must differentiate between acute stress and chronic stress. Acute stress is the immediate, short-term body response to threat. Chronic stress is activation of the stress mechanisms over long periods of time when a person is exposed to stressors that cannot be escaped either because she does not recognize them or because she has no control over them. Discharges of nervous system, hormonal output and immune changes constitute the flight-or-fight reactions that help us survive immediate danger. These biological responses are adaptive in the emergencies for which nature designed them. But the same stress responses, triggered chronically and without resolution, produce harm and even permanent damage. Chronically high cortisol levels destroy tissue. Chronically elevated adrenalin levels raise the blood pressure and damage the heart. There is extensive documentation of the inhibiting effect of chronic stress on the immune system. In one study, the activity of immune cells called natural killer (NK) cells were compared in two groups: spousal caregivers of people with Alzheimer’s disease, and age- and health-matched controls. NK cells are front-line troops in the fight against infections and against cancer, having the capacity to attack invading micro-organisms and to destroy cells with malignant mutations. The NK cell functioning of the caregivers was significantly suppressed, even in those whose spouses had died as long as three years previously. The caregivers who reported lower levels of social support also showed the greatest depression in immune activity — just as the loneliest medical students had the most impaired immune systems under the stress of examinations. Another study of caregivers assessed the efficacy of immunization against influenza. In this study 80 per cent among the non-stressed control group developed immunity against the virus, but only 20 per cent of the Alzheimer caregivers were able to do so. The stress of unremitting caregiving inhibited the immune system and left people susceptible to influenza. Research has also shown stress-related delays in tissue repair. The wounds of Alzheimer caregivers took an average of nine days longer to heal than those of controls. Higher levels of stress cause higher cortisol output via the HPA axis, and cortisol inhibits the activity of the inflammatory cells involved in wound healing. Dental students had a wound deliberately inflicted on their hard palates while they were facing immunology exams and again during vacation. In all of them the wound healed more quickly in the summer. Under stress, their white blood cells produced less of a substance essential to healing. The oft-observed relationship between stress, impaired immunity and illness has given rise to the concept of “diseases of adaptation,” a phrase of Hans Selye’s. The flight-or-fight response, it is argued, was indispensable in an era when early human beings had to confront a natural world of predators and other dangers. In civilized society, however, the flight-fight reaction is triggered in situations where it is neither necessary nor helpful, since we no longer face the same mortal threats to existence. The body’s physiological stress mechanisms are often triggered inappropriately, leading to disease. There is another way to look at it. The flight-or-fight alarm reaction exists today for the same purpose evolution originally assigned to it: to enable us to survive. What has happened is that we have lost touch with the gut feelings designed to be our warning system. The body mounts a stress response, but the mind is unaware of the threat. We keep ourselves in physiologically stressful situations, with only a dim awareness of distress or no awareness at all.

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

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

The German Volk will believe me when I say that I would have chosen peace over war. Because for me, peace meant a multitude of delightful assignments. What I was able to do for the German Volk in the few years from 1933 to 1939, thanks to Providence and the support of numerous excellent assistants, in terms of culture, education, as well as economic recovery, and, above all, in the social organization of our lives, this can surely one day be compared with what my enemies have done and achieved in the same period. In the long years of struggle for power, I often regretted that the realization of my plans was spoiled by incidents that were not only relatively unimportant, but also, above all, completely insignificant. I regret this war not only because of the sacrifices that it demands of my German Volk and of other people, but also because of the time it takes away from those who intend to carry out a great social and civilizing work and who want to complete it. After all, what Mr. Roosevelt is capable of achieving, he has proved. What Mr. Churchill has achieved, nobody knows. I can only feel profound regret at what this war will prevent me and the entire National Socialist movement from doing for many years. It is a shame that a person cannot do anything about true bunglers and lazy fellows stealing the valuable time that he wanted to dedicate to cultural, social, and economic projects for his Volk. The same applies to Fascist Italy. There, too, one man has perpetuated his name for all time through a civilizing and national revolution of worldwide dimensions. In the same way it cannot be compared to the democratic-political bungling of the idlers and dividend profiteers, who, in the Anglo-American countries, for instance, spend the wealth accumulated by their fathers or acquire new wealth through shady deals. It is precisely because this young Europe is involved in the resolution of truly great questions that it will not allow the representatives of a group of powers who tactfully call themselves the “have” states to rob them of everything that makes life worth living, namely, the value of one’s own people, their freedom, and their social and general human existence. Therefore, we understand that Japan, weary of the everlasting blackmail and impudent threats, has chosen to defend itself against the most infamous warmongers of all time. Now a mighty front of nation-states, reaching from the Channel to East Asia, has taken up the struggle against the international Jewish-capitalist and Bolshevik conspiracy. New Year’s Proclamation to the National Socialists and Party Comrades January 1, 1942

To wit, researchers recruited a large group of college students for a seven-day study. The participants were assigned to one of three experimental conditions. On day 1, all the participants learned a novel, artificial grammar, rather like learning a new computer coding language or a new form of algebra. It was just the type of memory task that REM sleep is known to promote. Everyone learned the new material to a high degree of proficiency on that first day—around 90 percent accuracy. Then, a week later, the participants were tested to see how much of that information had been solidified by the six nights of intervening sleep. What distinguished the three groups was the type of sleep they had. In the first group—the control condition—participants were allowed to sleep naturally and fully for all intervening nights. In the second group, the experimenters got the students a little drunk just before bed on the first night after daytime learning. They loaded up the participants with two to three shots of vodka mixed with orange juice, standardizing the specific blood alcohol amount on the basis of gender and body weight. In the third group, they allowed the participants to sleep naturally on the first and even the second night after learning, and then got them similarly drunk before bed on night 3. Note that all three groups learned the material on day 1 while sober, and were tested while sober on day 7. This way, any difference in memory among the three groups could not be explained by the direct effects of alcohol on memory formation or later recall, but must be due to the disruption of the memory facilitation that occurred in between. On day 7, participants in the control condition remembered everything they had originally learned, even showing an enhancement of abstraction and retention of knowledge relative to initial levels of learning, just as we’d expect from good sleep. In contrast, those who had their sleep laced with alcohol on the first night after learning suffered what can conservatively be described as partial amnesia seven days later, forgetting more than 50 percent of all that original knowledge. This fits well with evidence we discussed earlier: that of the brain’s non-negotiable requirement for sleep the first night after learning for the purposes of memory processing. The real surprise came in the results of the third group of participants. Despite getting two full nights of natural sleep after initial learning, having their sleep doused with alcohol on the third night still resulted in almost the same degree of amnesia—40 percent of the knowledge they had worked so hard to establish on day 1 was forgotten.

Put crudely, external things do have some value, but they’re not worth getting upset over—it’s a different kind of value. One way Stoics explained this was by saying that if we could put virtue on one side of a set of scales, it wouldn’t matter how many gold coins or other indifferent things piled up on the opposing side—it should never tip the balance. Nevertheless, some external things are preferable to others, and wisdom consists precisely in our ability to make these sorts of value judgments. Life is preferable to death, wealth is preferable to poverty, health is preferable to sickness, friends are preferable to enemies, and so on. As Socrates had put it earlier, such external advantages in life are good only if we use them wisely. However, if something can be used for either good or evil, it cannot truly be good in itself, so it should be classed as “indifferent” or neutral. The Stoics would say that things like health, wealth, and reputation are, at most, advantages or opportunities rather than being good in themselves. Social, material, and physical advantages actually give foolish individuals more opportunity to do harm to themselves and others. Look at lottery winners. Those who squander their sudden wealth often end up more miserable than they could have imagined. When handled badly, external advantages like wealth do more harm than good. The Stoics would go further: the wise and good man may flourish even when faced with sickness, poverty, and enemies. The true goal of life for Stoics isn’t to acquire as many external advantages as possible but to use whatever befalls us wisely, whether it be sickness or health, wealth or poverty, friends or enemies. The Stoic Sage, or wise man, needs nothing but uses everything well; the fool believes himself to “need” countless things, but he uses them all badly. Most important of all, the pursuit of these preferred indifferent things must never be done at the expense of virtue. For instance, wisdom may tell us that wealth is generally preferable to debt, but valuing money more highly than justice is a vice. In order to explain the supreme value placed on wisdom and virtue, the Stoics compared reason, our “ruling faculty,” to a king in relation to his court. Everyone in court is situated somewhere or other on the hierarchy of importance. However, the king is uniquely important because he’s the one who assigns everyone else at court a role in the hierarchy. As mentioned earlier, the Stoics call reason, the king in this metaphor, our “ruling faculty” (hegemonikon). It’s human nature to desire certain things in life, such as sex and food. Reason allows us to step back and question whether what we desire is actually going to be good for us or not. Wisdom itself is uniquely valuable because it allows us to judge the value of external things—it’s the source of everything else’s value. How therefore does it profit a man, the Stoics might say, if he gains the whole world but loses his wisdom and virtue?

The philosophers who in their treatises of ethics assigned supreme value to justice and applied the yardstick of justice to ali social institutions were not guilty of such deceit. They did not support selfish group concerns by declaring them alone just, fair, and good, and smear ali dissenters by depicting them as the apologists of unfair causes. They were Platonists who believed that a perennial idea of absolute justice exists and that it is the duty of man to organize ali human institutions in conformity with this ideal. Cognition of justice is imparted to man by an inner voice, i.e., by intuition. The champions of this doctrine did not ask what the consequences of realizing the schemes they called just would be. They silently assumed either that these consequences will be beneficiai or that mankind is bound to put up even with very painful consequences of justice. Still less did these teachers of morality pay attention to the fact that people can and really do disagree with regard to the interpretation of the inner voice and that no method of peacefully settling such disagreements can be found. Ali these ethical doctrines have failed to comprehend that there is, outside of social bonds and preceding, temporally or logically, the existence of society, nothing to which the epithet "just" can be given. A hypothetical isolated individual must under the pressure of biological competition look upon ali other people as deadly foes. His only concern is to preserve his own life and health; he does not need to heed the consequences which his own survival has for other men; he has no use for justice. His only solicitudes are hygiene and defense. But in social cooperation with other men the individual is forced to abstain from conduct incompatible with life in society. Only then does the distinction between what is just and what is unjust emerge. It invariably refers to interhuman social relations. What is beneficiai to the individual without affecting his fellows, such as the observance of certain rules in the use of some drugs, remains hygiene. The ultimate yardstick of justice is conduciveness to the preservation of social cooperation. Conduct suited to preserve social cooperation is just, conduct detrimental to the preservation of society is unjust. There cannot be any question of organizing society according to the postulates of an arbitrary preconceived idea of justice. The problem is to organize society for the best possible realization of those ends which men want to attain by social cooperation. Social utility is the only standard of justice. It is the sole guide of legislation. Thus there are no irreconcilable conflicts between selfíshness and altruism, between economics and ethics, between the concerns of the individual and those of society. Utilitarian philosophy and its finest product, economics, reduced these apparent antagonisms to the opposition of shortrun and longrun interests. Society could not have come into existence or been preserved without a harmony of the rightly understood interests of ali its members.

old music these days. He explained that the industry divided releases up into ‘current’ (which spanned from day one of release to fifteen months later) and ‘catalogue’ (from the sixteenth month onwards). But catalogue itself was divided up into two categories: what was relatively recent, and what was ‘deep catalogue’, to which music was assigned three years after release.

The sub-sector needed a person, preferably an officer, civilian or military, to handle logistics. We had information that a certain Lieutenant Enamul Haque, a native of Chapai Nawabganj had crossed over to India and was now living with relatives in Malda. Jahangir contacted him and invited him to the Sub-sector HQ through some of his relatives who were in our Sub-sector. After much persuasion, he agreed to come. Jahangir scheduled the meeting when the Sector Commander would be present. A couple of days later, Enam came to Mohidipur. Jahangir and I were also present in the meeting. Enam was a tall individual with a good physique but he seemed nervous. Colonel Zaman opened the conversation with the usual inquiries: when did he cross the border, where was he staying in Malda, what was he doing, et cetera. Enam was not doing anything; he was simply hiding in Malda. Colonel Zaman told him that to the Pakistan Army he was a deserter and a rebel, irrespective of whether he joined the Mukti Bahini or not. He implored him to join; we needed all the help we could get. Enam responded that he was from the EME; he was not a fighter. Colonel Zaman assured him he would not be given any combat assignments; he would have an administrative job. He was going to BDF HQ soon and could have Enam assigned to Mohidipur Sub-sector as logistics officer and Enam could even stay with relatives in Malda if he liked. No amount of persuasion could convince Enam. It surprised me a great deal that a Bengali military officer, who deserted the Pakistan Army and crossed over to India, was unwilling to make any contribution to the liberation war, even in a non-combat capacity[33]. This was true of many young and able university and college students especially from middle class families. I had met some of them in Calcutta. On one occasion. Sultana Zaman, Colonel Zaman’s wife, had asked a female MPA why her two university going sons had not joined the Mukti Bahini? The MPA replied that her boys were intellectual types not suited for fighting, implying that combat was the task for lesser beings. [33] In 1973, I met Enamul Haque in the Bangabhaban where he was ADC to the President. He was claiming to be a freedom fighter! He retired as a brigadier. After retirement, he became a state minister in Sheikh Hasina's government in 2009.

Can you relate? Being a mom is a tough assignment yet the most important job in the world. No matter what our position was in the world of work outside the home, our title of Mommy is the most challenging.

CHAPTER THREE IN ONE PAGE Multitrack 1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain. 2. When you consider multiple options simultaneously, you learn the “shape” of the problem. • When designers created ads simultaneously, they scored higher on creativity and effectiveness. 3. Multitracking also keeps egos in check—and can actually be faster! • When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan. 4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions. 5. Beware “sham options.” • Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options. 6. Toggle between the prevention and promotion mindsets. • Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes. • Companies who used both mindsets performed much better after a recession. • Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress. 7. Push for “this AND that” rather than “this OR that.

SOCIAL AND EMOTIONAL FUNCTIONING Another coexisting regulatory problem may be how the child feels about himself and relates to other people. • Poor adaptability: The child may resist meeting new people, trying new games or toys or tasting different foods. He may have difficulty making transitions from one situation to another. The child may seem stubborn and uncooperative when it is time to leave the house, come for dinner, get into or out of the bathtub, or change from a reading to a math activity. Minor changes in routine will readily upset this child who does not “go with the flow.” • Attachment problem: The child may have separation anxiety and be clingy and fearful when apart from one or two “significant olders.” Or, she may physically avoid her parents, teachers, and others in her circle. • Frustration: Struggling to accomplish tasks that peers do easily, the child may give up quickly. He may be a perfectionist and become upset when art projects, dramatic play, or homework assignments are not going as well as he expects. • Difficulty with friendships: The child may be hard to get along with and have problems making and keeping friends. Insisting on dictating all the rules and being the winner, the best, or the first, he may be a poor game-player. He may need to control his surrounding territory, be in the “driver’s seat,” and have trouble sharing toys. • Poor communication: The child may have difficulty verbally in the way she articulates her speech, “gets the words out,” and writes. She may have difficulty expressing her thoughts, feelings, and needs, not only through words but also nonverbally through gestures, body language, and facial expressions. • Other emotional problems: He may be inflexible, irrational, and overly sensitive to change, stress, and hurt feelings. Demanding and needy, he may seek attention in negative ways. He may be angry or panicky for no obvious reason. He may be unhappy, believing and saying that he is dumb, crazy, no good, a loser, and a failure. Low self-esteem is one of the most telling symptoms of Sensory Processing Disorder. • Academic problems: The child may have difficulty learning new skills and concepts. Although bright, the child may be perceived as an underachiever.

It was not just the manner of their arrival—traveling in government-assigned trucks instead of stealing across the Himalayan passes on foot—that separated them from their Tibetan Buddhist compatriots. Certainly, both groups shared a desire to extricate themselves from their desperate situation in Tibet, but the manner in which they were received in India quickly divided them. The Tibetan Muslims, by asserting and receiving formal acknowledgment of their Indian ancestry, arrived in India effectively as Indians, not Tibetan refugees. The consequences of this differentiation began to be manifested almost instantly, as they crossed over the mountainous pass into India. Greeted as Indians, not Tibetans, as citizens, not refugees, as Muslims, not Buddhists, the Khache faced a very different set of circumstances, choices, and reception in post-Partition India than did the Buddhist followers of the Dalai Lama.

I suggest that the Thelemic ideological position shares consanguinity with the general orientation of postmodernism in assigning the principal value to the relative (individual) experience of the world and point of view, and in assuming a plurality of truths about the nature of reality. Thelema also distances itself from monotheistic traditions in its syncretism, an attribute that is congenial to the worldview of esotericism and shares parallels with the postmodern notions of pastiche and intertextuality. Hermeneutically, Thelemic perspective is at home with the conjectures about the death of author and with the reader-response theories of literary criticism, for its central scripture, The Book of the Law, is denied an official commentary and the meaning of the text is left to be decided ‘each for himself.’ In addition, Thelema abounds in aporias to such an extent that the play of contradictions and reversals provides ‘the key’ to The Book of the Law. By claiming that “existence is pure joy” (AL II: 9) this ideology seems to incarnate what Nietzsche, a major influence on both Crowley and postmodernism, calls la gaya scienza; the other links to Nietzsche include notions such as will to power, glorification of individualism, martial rhetoric, and a critique of Christianity. My main argument is that Thelema may be conceptualized as a postmodern, post-monotheistic, esoteric religion.

Now consider what the participants in this experiment did not do. They did not miscontrue the evidence against their position as being more favorable than it really was. They correctly saw hostile findings as hostile findings. Nor did the participants simply ignore these negative results. Instead, they carefully scrutinized the studies that produced these unwanted and unexpected findings, and came up with criticisms that were largely appropriate. Rather than ignoring outright the evidence at variance with their expectations, the participants cognitively transformed it into evidence that was considered relatively uninformative and could be assigned little weight. Thus, the participants’ expectations had their effect not through a simple process of ignoring inconsistent results, but through a more complicated process that involved a fair amount of cognitive effort.

The scripture talks about those who loved the praise of people more than the praise of God. One of the tests we all have to pass is when someone in our lives that we respect and look up to--a boss, a friend, a colleague, a relative--wants us to go one direction, when we know in our hearts that we should take another path. We don’t want to hurt their feelings. We don’t want to lose their friendship. We want their approval. But if we are to fulfill our destinies, we have to be strong. We have to have this attitude: “I want the praise of God more than the praise of people. I have an assignment. I have a purpose. I will become who God created me to be.” I’ve learned if you please God and stay true to what He’s put in your heart, eventually you will have the praise of people. His favor, His anointing, His blessing, will cause you to excel. You may lose a few friends early on. People may not understand why you don’t take their advice. They may think you’re making a big mistake, but later they’ll see you walking in the fullness of your destiny. You will see new opportunities, new relationships, God’s favor on your life will increase if you quit worrying about what everyone thinks and do what God has put in your heart. Everyone has an opinion. People will tell you how to run your life. They’ll have opinions on what you should wear, what you should drive, how you should spend your money, and how you should raise your children. If you try to please everyone, I can guarantee you one thing 100 percent: You’ll be confused. You’ll be frustrated. Life will be miserable. I live by this motto: Everyone has a right to an opinion, and I have every right to not listen to it. If what others say doesn’t match what God has put in your heart, let it go in one ear and out the other.

One assumption that is already being shattered is the idea that only routine, semi-skilled jobs like taxi driving, food delivery, or household chores are susceptible. Even traditional professions like medicine and law are proving to be susceptible to platform models. We’ve already mentioned Medicast, which applies an Uber-like model to finding a doctor. Several platform companies are providing online venues where legal services are available with comparable ease, speed, and convenience. Axiom Law has built a $200 million platform business by using a combination of data-mining software and freelance law talent to provide legal guidance and services to business clients; InCloudCounsel claims it can process basic legal documents such as licensing forms and nondisclosure agreements at a savings of up to 80 percent compared with a traditional law firm.11 In the decades to come, it seems likely that the platform model will be applied—or at least tested—in virtually every market for labor and professional services. How will this trend impact the service industries—not to mention the working lives of hundreds of millions of people? One likely result will be an even greater stratification of wealth, power, and prestige among service providers. Routine and standardized tasks will move to online platforms, where an army of relatively low-paid, self-employed professionals will be available to handle them. Meanwhile, the world’s great law firms, medical centers, consulting partnerships, and accounting practices will not vanish, but their relative size and importance will shrink as much of the work they used to do migrates to platforms that can provide comparable services at a fraction of the cost and with far greater convenience. A surviving handful of world-class experts will increasingly focus on a tiny subset of the most highly specialized and challenging assignments, which they can tackle from anywhere in the world using online tools. Thus, at the very highest level of professional expertise, winner-take-all markets are likely to emerge, with (say) two dozen internationally renowned attorneys competing for the splashiest and most lucrative cases anywhere on the globe.

The evaluation of securities and businesses for investment purposes has always involved a mixture of qualitative and quantitative factors. At the one extreme, the analyst exclusively oriented to qualitative factors would say, “Buy the right company (with the right prospects, inherent industry conditions, management, etc.) and the price will take care of itself.” On the other hand, the quantitative spokesman would say, “Buy at the right price and the company (and stock) will take care of itself.” As is so often the pleasant result in the securities world, money can be made with either approach. And, of course, any analyst combines the two to some extent—his classification in either school would depend on the relative weight he assigns to the various factors and not to his consideration of one group of factors to the exclusion of the other group. Interestingly enough, although I consider myself to be primarily in the quantitative school (and as I write this no one has come back from recess—I may be the only one left in the class), the really sensational ideas I have had over the years have been heavily weighted toward the qualitative side where I have had a “high-probability insight.” This is what causes the cash register to really sing. However, it is an infrequent occurrence, as insights usually are, and, of course, no insight is required on the quantitative side—the figures should hit you over the head with a baseball bat. So the really big money tends to be made by investors who are right on qualitative decisions but, at least in my opinion, the more sure money tends to be made on the obvious quantitative decisions. As

The S curve is not just important as a model in its own right; it’s also the jack-of-all-trades of mathematics. If you zoom in on its midsection, it approximates a straight line. Many phenomena we think of as linear are in fact S curves, because nothing can grow without limit. Because of relativity, and contra Newton, acceleration does not increase linearly with force, but follows an S curve centered at zero. So does electric current as a function of voltage in the resistors found in electronic circuits, or in a light bulb (until the filament melts, which is itself another phase transition). If you zoom out from an S curve, it approximates a step function, with the output suddenly changing from zero to one at the threshold. So depending on the input voltages, the same curve represents the workings of a transistor in both digital computers and analog devices like amplifiers and radio tuners. The early part of an S curve is effectively an exponential, and near the saturation point it approximates exponential decay. When someone talks about exponential growth, ask yourself: How soon will it turn into an S curve? When will the population bomb peter out, Moore’s law lose steam, or the singularity fail to happen? Differentiate an S curve and you get a bell curve: slow, fast, slow becomes low, high, low. Add a succession of staggered upward and downward S curves, and you get something close to a sine wave. In fact, every function can be closely approximated by a sum of S curves: when the function goes up, you add an S curve; when it goes down, you subtract one. Children’s learning is not a steady improvement but an accumulation of S curves. So is technological change. Squint at the New York City skyline and you can see a sum of S curves unfolding across the horizon, each as sharp as a skyscraper’s corner. Most importantly for us, S curves lead to a new solution to the credit-assignment problem. If the universe is a symphony of phase transitions, let’s model it with one. That’s what the brain does: it tunes the system of phase transitions inside to the one outside. So let’s replace the perceptron’s step function with an S curve and see what happens.

Knowing European manhood’s boundaries to be porous and needing reinforcement, and meeting Indigenous possibilities that threw such boundaries into question, early conquerors invoked berdache as if assigning a failure to differentiate sex to Indigenous people, but they did so to define sexual normativity for them all. Thus, if colonial observers invoked berdache to mark Indigenous difference, the aim was to teach both colonial and Indigenous subjects the relational terms of colonial heteropatriarchy.

It is not coincidence that, as Raymond Money puts it, “from the pyramids of Egypt, the rebuilding of Rome after Nero’s fire, to the creation of the great medieval cathedrals…all great public works have been somehow associated with autocratic power.” It was no accident that most of the world’s great roads —ancient and modern alike—had been associated with totalitarian regimes, that it took a great Khan to build the great roads of Asia, a Darius to build the Royal Road across Asia Minor, a Hitler and a Mussolini to build the Autobahnen and autostrade of Europe, that during the four hundred years in which Rome was a republic it built relatively few major roads, its broad highways beginning to march across the known earth only after the decrees calling for their construction began to be sent forth from the Capitol by a Caesar rather than a Senate. Whether or not it is true, as Money claims, that “pure democracy has neither the imagination, nor the energy, nor the disciplined mentality to create major improvement,” it is indisputably true that it is far easier for a totalitarian regime to take the probably unpopular decision to allocate a disproportionate share of its resources to such improvements, far easier for it to mobilize the men necessary to plan and build them; the great highways of antiquity awaited the formation of regimes capable of assigning to their construction great masses of men ( Rome’s were built in large part by the legions who were to tramp along them); at times, the great highways of the modern age seemed to be awaiting some force capable of assigning to their planning the hundreds of engineers, architects and technicians necessary to plan them. And most important, it is far easier for a totalitarian regime to ignore the wishes of its people, for its power does not derive from the people. Under such a regime it is not necessary for masses of people to be persuaded of an improvement’s worth; the persuasion of a single mind is sufficient.

How can we share the gifts of nature? By sharing the monetary value that human beings assign to nature. The fundamental thing we need to abolish is the mechanism by which people unfairly profit from land. The solution is simple: Property owners merely need to pay the communities from which they receive benefits through their exclusive use of land the exact market value of the benefits they receive. When land users pay significant proportions of the rental value of land to their local communities, they rightfully reimburse their communities. These can be called Community Land Contributions. Unlike, land value taxes, CLCs relate to the rental value (which subsumes all natural and social benefits) not land price. Also, a tax implies land users are being taxed on their land values while CLCs emphasize that land is a community good.

During the first century ravens or crows were often taken on board “Viking Knarr’s,” to be released thinking that they would fly in the direction of land. The lookout would observe the direction the birds flew in, so that the navigator could follow their course. Since the crow's nest is high from the vessel’s center of gravity it is subject to violent motion in relatively calm or moderate seas. Any amount of movement of the ship is amplified, causing even seasoned sailors to become sea-sick. Therefore, being sent to the crow's nest was certainly not for everyone. More recently but still prior to the advent of radar, when the visibility from the bridge of the ship was inhibited by fog, heavy seas or limited night vision lookouts were posted on the bow or high on a mast, above the low lying sea fog. By tradition the protected structure fitted to the foremast high above the deck was named the crow’s nest in deference to the earlier Viking traditions. During the 19th century this vantage point was simply made out of a barrel lashed to the highest mast that allowed the lookout to look ahead for land, other ships, flotsam or other obstructions. In later years the crow’s nest was sometimes enclosed and even electrically heated. As a young midshipman I was assigned to the bow as lookout. Peering into the dark of night I suddenly saw a bright light on the horizon. Sighting this light was a thrill and an experience that validated my usefulness! Excited with my find and without a moment’s hesitation I hurried back to where I was within shouting distance from the ships bridge and loudly announced the light as being 2 points on the starboard bow. Proud of my announced discovery, I returned to my station at the bow only to discover that what I had reported was now obviously the tip of a Sickle Moon rising in the east. At the time everyone had a good laugh but I was told that I did the right thing. It took a while but eventually I lived it down and now it makes for a good “Sea Story!”!

Joseph Ratzinger never developed his own theological system. As a theologian he took on what was there, discerned its essentials, situated it in relation to the context of the time, and then expressed it anew – to preserve the message of the gospel and the accrued knowledge of the Christian past for generations to come. Given the significance which he thereby assigned to the Church, his struggle for this Church is understandable – he wanted it to remain the barque of salvation in space and time, a Noah’s Ark for the transmission of a better world. He called this, ‘the eschatological radicalism of the Christian revolution’.6

So, ‘sensation’ and ‘judgment’ have together lost their apparent clearness: we have observed that they were clear only as long as the prejudice in favour of the world was maintained. As soon as one tried by means of them, to picture consciousness in the process of perceiving, to revive the forgotten perceptual experience, and to relate them to it, they were found to be inconceivable. By dint of making these difficulties more explicit, we were drawn implicitly into a new kind of analysis, into a new dimension in which they were destined to disappear. The criticism of the constancy hypothesis and more generally the reduction of the idea of ‘the world’ opened up a *phenomenal field* which now has to be more accurately circumscribed, and suggested the rediscovery of direct experience which must be, at least provisionally, assigned its place in relation to scientific knowledge, and to psychological and philosophical reflection.” —from_Phenomenology of Perception_. Translated by Colin Smith, p. 62

Only so far as man, ek-sisting into the truth of Being, belongs to Being can there come from Being itself the assignment of those directives that must become law and rule for man. In Greek, to assign is nemein. Nomos is not only law but more originally the assignment contained in the dispensation of Being. Only the assignment is capable of dispatching man into Being. Only such dispatching is capable of supporting and obligating. Otherwise all law remains merely something fabricated by human reason. More essential than instituting rules is that man find the way to his abode in the truth of Being. This abode first yields the experience of something we can hold on to. The truth of Being offers a hold for all conduct. "Hold" in our language means protective heed. Being is the protective heed that holds man in his ek-sistent essence to the truth of such protective heed-in such a way that it houses eksistence in language. Thus language is at once the house of Being and the home of human beings. Only because language is the home of the essence of man can historical mankind and human beings not be at home in their language, so that for them language becomes a mere container for their sundry preoccupations. But now in what relation does the thinking of Being stand to theoretical and practical behavior? It exceeds all contemplation because it cares for the light in which a seeing, as theoria, can first live and move. Thinking attends to the clearing of Being in that it puts its saying of Being into language as the home of ek-sistence. Thus thinking is a deed. But a deed that also surpasses all praxis. Thinking towers above action and production, not through the grandeur of its achievement and not as a consequence of its effect, but through the humbleness of its inconsequential accomplishment

They are not in charge of preparing her berth for its next occupant or, like the staff at the nearby control tower, assigning her a shipping lane for the journey out to the North Sea. They wish only to admire her and note her passage. They bring to the study of harbour life a devotion more often witnessed in relation to art, their behaviour implying a belief that creativity and intelligence can be as present in the transport of axles around the tip of the western Sahara as they are in the use of impasto in a female nude. Yet how fickle museum-goers seem by comparison, with their impatient interest in cafeterias, their susceptibility to gift shops, their readiness to avail themselves of benches. How seldom has a man spent two hours in a rain-storm in front of Hendrickje Bathing with only a thermos of coffee for sustenance. The Pleasures and Sorrows of Work

Each author was assigned an area corresponding to his expertise. Jay naturally handled foreign relations. Madison, versed in the history of republics and confederacies, covered much of that ground. As author of the Virginia Plan, he also undertook to explain the general anatomy of the new government. Hamilton took those branches of government most congenial to him: the executive, the judiciary, and some sections on the Senate. Previewing things to come, he also covered military matters and taxation.

Behavioral marital therapy is a relatively brief treatment in which the therapist meets regularly with the depressed person and his or her partner. In the first phase of treatment, the therapist tackles the biggest strains on the relationship and helps the couple have more positive interactions. The couple may be given a homework assignment to figure out what activity they have enjoyed doing together in the past and then going ahead and doing it. When this phase is successful, the depressed person is already feeling brighter and both partners are expressing positive feelings toward each other. This boost serves as the foundation for the second phase, whose aim it is to restructure the relationship—for example, to improve the way that the couple communicates, handles problems, and interacts on a daily basis. Sometimes this is done by having the couple write a behavioral “contract,” agreeing to change aspects of their behavior. When successful, this phase will leave the couple feeling more supportive and sensitive to each other’s needs, more intimate, and better able to cope with future difficulties. Finally, in the third phase, the therapist helps the two partners prepare for stressful situations that might come to pass and encourages them to attribute their improvement in therapy to their love and caring for each other. Interestingly, behavioral marital therapy has been found to be at least as effective as individual therapy at lifting depression. However, it has the additional benefit of bolstering marital satisfaction. Indeed, a number of studies have shown that the boost in marital happiness (or favorable changes in the marriage related to that boost) is in fact the reason that the marital therapy works.

The summer before Cotton received his divinity degree, he left the relative security of Cambridge to begin his career. His first job was in Boston, one of Lincolnshire’s largest towns, located near the mouth of the Witham River where it meets the Wash, on the North Sea. Boston is set amid the vast, level, isolated land of the Fens, a marshy area extending over thirteen hundred square miles of the shires of East Anglia, Cambridge, Peterborough, and Lincoln, in eastern England. The parish of Boston was England’s largest, making it a plum assignment for a newly minted vicar. The town’s name is a shortened version of “Botolph’s Stone,” the medieval name for its earliest church, founded by Saint Botolph, an Anglo-Saxon monk, in the seventh century.

Your software developers can get bogged down in answering tickets by changing code. This will prevent you from assigning them to projects that will have a bigger impact. In 2021, QuickBooks made an update to how we sync with QuickBooks Desktop. The change allowed us to sync faster and more reliably, and would reduce our support tickets. Since our goal was reducing tickets by 10% and reducing churn, I assigned the project to my team. How does this project relate to the company’s overall goals? Will making this change adversely affect other people? What is the cost and benefit analysis? Some product management tools can link your CRM and feature requests together. They can show the total cost to build the feature and the amount of revenue you will gain, a cost and benefits analysis.