Associates Appreciation Quotes

The less you associate with some people, the more your life will improve. Any time you tolerate mediocrity in others, it increases your mediocrity. An important attribute in successful people is their impatience with negative thinking and negative acting people. As you grow, your associates will change. Some of your friends will not want you to go on. They will want you to stay where they are. Friends that don't help you climb will want you to crawl. Your friends will stretch your vision or choke your dream. Those that don't increase you will eventually decrease you. Consider this: Never receive counsel from unproductive people. Never discuss your problems with someone incapable of contributing to the solution, because those who never succeed themselves are always first to tell you how. Not everyone has a right to speak into your life. You are certain to get the worst of the bargain when you exchange ideas with the wrong person. Don't follow anyone who's not going anywhere. With some people you spend an evening: with others you invest it. Be careful where you stop to inquire for directions along the road of life. Wise is the person who fortifies his life with the right friendships. If you run with wolves, you will learn how to howl. But, if you associate with eagles, you will learn how to soar to great heights. "A mirror reflects a man's face, but what he is really like is shown by the kind of friends he chooses." The simple but true fact of life is that you become like those with whom you closely associate - for the good and the bad. Note: Be not mistaken. This is applicable to family as well as friends. Yes...do love, appreciate and be thankful for your family, for they will always be your family no matter what. Just know that they are human first and though they are family to you, they may be a friend to someone else and will fit somewhere in the criteria above. "In Prosperity Our Friends Know Us. In Adversity We Know Our friends." "Never make someone a priority when you are only an option for them." "If you are going to achieve excellence in big things,you develop the habit in little matters. Excellence is not an exception, it is a prevailing attitude.."..

Soft and small voice communications with our associates make priceless friendships possible. I am appreciative of people who find no need to raise their voices as they try to impress or convince. It seems most people who argue and shout have ceased listening to what the small voice could powerfully contribute.

We have failed to fully appreciate how deeply housing is implicated in the creation of poverty. Not everyone living in a distressed neighborhood is associated with gang members, parole officers, employers, social workers, or pastors. But nearly all of them have a landlord.

Associated with gratitude is virtue. I think they are related because he who is disposed to shun virtue lacks appreciation of life, its purposes, and the happiness and well-being of others.

I feel compelled to make another 'nonapology.' Many readers are likely to be concerned about my use of masculine pronouns in relation to God. I think I both understand and appreciate this concern. It is a matter to which I have given much thought. I have generally been a strong supporter of the women's movement and action that is reasonable to combat sexist language. But first of all, God is not neuter. He is exploding with life and love and even sexuality of a sort. So 'It' is not appropriate. Certainly I consider God androgynous. He is as gentle and tender and nurturing and maternal as any woman could ever be. Nonetheless, culturally determined though it may be, I subjectively experience His reality as more masculine than feminine. While He nurtures us, He also desires to penetrate us, and while we more often than not flee from His love like a reluctant virgin, He chases after us with a vigor in the hunt that we most typically associate with males. As CS Lewis put it, in relation to God we are all female. Moreover, whatever our gender or conscious theology, it is our duty---our obligation---in response to His love to attempt to give birth, like Mary, to Christ in ourselves and in others. "I shall, however, break with tradition and use the neuter for Satan. While I know Satan to be lustful to penetrate us, I have not in the least experienced this desire as sexual or creative---only hateful and destructive. It is hard to determine the sex of a snake.

The intentions of the cybernetic totalist tribe are good. They are simply following a path that was blazed in earlier times by well-meaning Freudians and Marxists - and I don't mean that in a pejorative way. I'm thinking of the earliest incarnations of Marxism, for instance, before Stalinism and Maoism killed millions. Movements associated with Freud and Marx both claimed foundations in rationality and the scientific understanding of the world. Both perceived themselves to be at war with the weird, manipulative fantasies of religions. And yet both invented their own fantasies that were just as weird. The same thing is happening again. A self-proclaimed materialist movement that attempts to base itself on science starts to look like a religion rather quickly. It soon presents its own eschatology and its own revelations about what is really going on - portentous events that no one but the initiated can appreciate. The Singularity and the noosphere, the idea that a collective consciousness emerges from all the users on the web, echo Marxist social determinism and Freud's calculus of perversions. We rush ahead of skeptical, scientific inquiry at our peril, just like the Marxists and Freudians.

Paradoxically, it is friendship that often offers us the real route to the pleasures that Romanticism associates with love. That this sounds surprising is only a reflection of how underdeveloped our day-to-day vision of friendship has become. We associate it with a casual acquaintance we see only once in a while to exchange inconsequential and shallow banter. But real friendship is something altogether more profound and worthy of exultation. It is an arena in which two people can get a sense of each other’s vulnerabilities, appreciate each other’s follies without recrimination, reassure each other as to their value and greet the sorrows and tragedies of existence with wit and warmth. Culturally and collectively, we have made a momentous mistake which has left us both lonelier and more disappointed than we ever needed to be. In a better world, our most serious goal would be not to locate one special lover with whom to replace all other humans but to put our intelligence and energy into identifying and nurturing a circle of true friends. At the end of an evening, we would learn to say to certain prospective companions, with an embarrassed smile as we invited them inside – knowing that this would come across as a properly painful rejection – ‘I’m so sorry, couldn’t we just be … lovers?

You want the approval of those with whom you come in contact. You want recognition of your true worth. You want a feeling that you are important in your little world. You don’t want to listen to cheap, insincere flattery, but you do crave sincere appreciation. You want your friends and associates to be, as Charles Schwab put it, “hearty in their approbation and lavish in their praise.” All of us want that. So let’s obey the Golden Rule, and give unto others what we would have others give unto us. How? When? Where? The answer is: All the time, everywhere.

Interest did not naturally belong to such anecdotes. For the most part, only Chloe and I appreciated them, because of the subsidiary associations we attached to them. Yet these leitmotifs were important because they gave us the feeling that we were far from strangers to one another, that we had lived through things together, and remembered the joint meanings we had derived from them. However slight these leitmotifs were, they acted like cement. The language of intimacy they helped to create was a reminder that (without clearing our way through jungles, slaying dragons, or even sharing apartments) Chloe and I had created something of a world together.

Edward genially enough did not disagree with what I said, but he didn't seem to admit my point, either. I wanted to press him harder so I veered close enough to the ad hominem to point out that his life—the life of the mind, the life of the book collector and music lover and indeed of the gallery-goer, appreciator of the feminine and occasional boulevardier—would become simply unlivable and unthinkable in an Islamic republic. Again, he could accede politely to my point but carry on somehow as if nothing had been conceded. I came slowly to realize that with Edward, too, I was keeping two sets of books. We agreed on things like the first Palestinian intifadah, another event that took the Western press completely off guard, and we collaborated on a book of essays that asserted and defended Palestinian rights. This was in the now hard-to-remember time when all official recognition was withheld from the PLO. Together we debated Professor Bernard Lewis and Leon Wieseltier at a once-celebrated conference of the Middle East Studies Association in Cambridge in 1986, tossing and goring them somewhat in a duel over academic 'objectivity' in the wider discipline. But even then I was indistinctly aware that Edward didn't feel himself quite at liberty to say certain things, while at the same time feeling rather too much obliged to say certain other things. A low point was an almost uncritical profile of Yasser Arafat that he contributed to Interview magazine in the late 1980s.

The basic pleasure in the phonetic elements of a language and in the style of their patterns, and then in a higher dimension, pleasure in the association of these word-forms with meanings, is of fundamental importance. This pleasure is quite distinct from the practical knowledge of a language, and not the same as an analytic understanding of its structure. It is simpler, deeper-rooted, and yet more immediate than the enjoyment of literature. Though it may be allied to some of the elements in the appreciation of verse, it does not need any poets, other than the nameless artists who composed the language. It can be strongly felt in the simple contemplation of a vocabulary, or even in a string of names.

What is this thing called joy, and how is it possible that it can evoke such a wide range of feelings? How can the experience of joy span from those tears of joy at a birth to an irrepressible belly laugh at a joke to a serenely contented smile during meditation? Joy seems to blanket this entire emotional expanse. Paul Ekman, famed emotions researcher and longtime friend of the Dalai Lama, has written that joy is associated with feelings as varied as: pleasure (of the five senses) amusement (from a chuckle to a belly laugh) contentment (a calmer kind of satisfaction) excitement (in response to novelty or challenge) relief (following upon another emotion, such as fear, anxiety, and even pleasure) wonder (before something astonishing and admirable) ecstasy or bliss (transporting us outside ourselves) exultation (at having accomplished a difficult or daring task) radiant pride (when our children earn a special honor) unhealthy jubilation or schadenfreude (relishing in someone else’s suffering) elevation (from having witnessed an act of kindness, generosity, or compassion) gratitude (the appreciation of a selfless act of which one is the beneficiary)

we should never forget that all our associates are human beings and hunger for appreciation. It is the legal tender that all souls enjoy.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

Both the head and the heart strengths are important to our being well-rounded people, though the heart strengths in general are more reliably associated with feelings of well-being and satisfaction.

At any time, and under any circumstances of human interest, is it not strange to see how little real hold the objects of the natural world amid which we live can gain on our hearts and minds? We go to Nature for comfort in trouble, and sympathy in joy, only in books. Admiration of those beauties of the inanimate world, which modern poetry so largely and so eloquently describes, is not, even in the best of us, one of the original instincts of our nature. As children, we none of us possess it. No uninstructed man or woman possesses it. Those whose lives are most exclusively passed amid the ever-changing wonders of sea and land are also those who are most universally insensible to every aspect of Nature not directly associated with the human interest of their calling. Our capacity of appreciating the beauties of the earth we live on is, in truth, one of the civilised accomplishments which we all learn as an Art; and, more, that very capacity is rarely practised by any of us except when our minds are most indolent and most unoccupied. How much share have the attractions of Nature ever had in the pleasurable or painful interests and emotions of ourselves or our friends? What space do they ever occupy in the thousand little narratives of personal experience which pass every day by word of mouth from one of us to the other? All that our minds can compass, all that our hearts can learn, can be accomplished with equal certainty, equal profit, and equal satisfaction to ourselves, in the poorest as in the richest prospect that the face of the earth can show. There is surely a reason for this want of inborn sympathy between the creature and the creation around it, a reason which may perhaps be found in the widely-differing destinies of man and his earthly sphere. The grandest mountain prospect that the eye can range over is appointed to annihilation. The smallest human interest that the pure heart can feel is appointed to immortality.

In our interpersonal relations we should never forget that all our associates are human beings and hunger for appreciation. It is the legal tender that all souls enjoy. Try leaving a friendly trail of little sparks of gratitude on your daily trips. You

The associations get only richer and more intense when you realise that the very concept of truth - the cornerstone of philosophy and religion alike, let alone law - also rests heavily on the meaning of waking up. And you don't need a philosopher to appreciate it, because there are clues to its dependency in everyday phrases such as 'waking up to the truth', 'my eyes were opened' and even 'wake up and smell the coffee'. If such phrases hint that waking up and truth are bedfellows of some sort, you need only go back to the ancient Greek for corroboration. There you'll find that the word truth is 'aletheia', from which in English we get the word for 'lethargy'. But see how the Greek word is 'a-letheia' rather than letheia - that is truth is the opposite of lethargy. And what is opposite of lethargy, if not waking up?

is the head of a popular non-profit organization that helps children of currently incarcerated parents gain an appreciation for the justice system. Our sources tell us that this charity, Legal Buddies, was in some way associated with the charges brought forth this morning. Judge

Fellow-feeling. . .is the most important factor in producing a healthy political and social life. Neither our national nor our local civic life can be what it should be unless it is marked by the fellow-feeling, the mutual kindness, the mutual respect, the sense of common duties and common interests, which arise when men take the trouble to understand one another, and to associate together for a common object. A very large share of the rancor of political and social strife arises either from sheer misunderstanding by one section, or by one class, of another, or else from the fact that the two sections, or two classes, are so cut off from each other that neither appreciates the other’s passions, prejudices, and, indeed, point of view, while they are both entirely ignorant of their community of feeling as regards the essentials of manhood and humanity.

May I remind you that I’m paying you, very well”—she raised a brow, appreciating the ease of banter they’d shared since the outset of their association—“to carry my equipment and assist me in my work, not to offer opinions on my decisions.” “Ain’t no extra charge for them, ma’am. They’s free.” She shook her head at his broad smile.

No," I said, "but I really appreciate your refusal to give in to breakfasty social conventions." He tilted his head at me, confused. "Hazel has developed an issue with the ghettoization of scrambled eggs," Mom said. "It's embarrassing that we all just walk through life blindly accepting that scrambled eggs are fundamentally associated with mornings.

An artistic life is closely associated with a spiritual life as both represent an attempt to withdraw into enforced solitude in order to experience a person’s innermost self and to imbue the personal spirit with will and energy, virtue and purity. Both an artist and a spiritual seeker must possess an appreciation for beauty, the courage to confront personal demons, intellectual integrity to express truth, the self-discipline to labor endlessly, and the capacity to endure hardships that might break or destroy other people. Through protracted self-examination of and extensive contemplation of the gifts of nature an artistic and spiritual person overcomes their sense of desperation and feelings of isolation and aloneness, realizes oneness with the universe, becomes enlightened and free, lives humbly in a state of grace, and faces the future with curiosity and optimism.

This, then, is a story of Lincoln’s political genius revealed through his extraordinary array of personal qualities that enabled him to form friendships with men who had previously opposed him; to repair injured feelings that, left untended, might have escalated into permanent hostility; to assume responsibility for the failures of subordinates; to share credit with ease; and to learn from mistakes. He possessed an acute understanding of the sources of power inherent in the presidency, an unparalleled ability to keep his governing coalition intact, a tough-minded appreciation of the need to protect his presidential prerogatives, and a masterful sense of timing. His success in dealing with the strong egos of the men in his cabinet suggests that in the hands of a truly great politician the qualities we generally associate with decency and morality—kindness, sensitivity, compassion, honesty, and empathy—can also

The dissolving, uniting forces combine what to us have been incompatible: attraction with repulsion, darkness with light, the erotic with the destructive.  If we can allow these opposites to meet they move our inner resonance to a higher vibratory plane, expanding consciousness into new realms.  It was exciting, through my explorations some of which I share in later chapters, to learn firsthand that the sacred marriage or coniunctio, the impulse to unite seeming opposites, does indeed seem to lie at the heart of the subtle body’s imaginal world. One important characteristic of the coniunctio is its paradoxical dual action.  The creative process of each sacred marriage, or conjoining of opposites, involves not only the unitive moment of joining together in a new creation or ‘third,’ but also, as I have mentioned, a separating or darkening moment.5 The idea that “darkness comes before dawn” captures this essential aspect of creativity.  To state an obvious truth we as a culture are just beginning to appreciate.  In alchemical language, when darkness falls, it is said to be the beginning of the inner work or the opus of transformation. The old king (ego) must die before the new reign dawns. The early alchemists called the dark, destructive side of these psychic unions the blackness or the nigredo.  Chaos, uncertainty, disillusionment, depression, despair, or madness prevails during these liminal times of  “making death.” The experiences surrounding these inner experiences of darkness and dying (the most difficult aspects were called mortificatio) may constitute our culture’s ruling taboo. This taboo interferes with our moving naturally to Stage Two in the individuating process, a process that requires that we pass through a descent into the underworld of the Dark Feminine realities of birthing an erotic intensity that leads to dying. Entranced by our happily-ever-after prejudiced culture, we often do not see that in any relationship, project or creative endeavor or idea some form of death follows naturally after periods of intense involvement.  When dark experiences befall, we tend to turn away, to move as quickly as possible to something positive or at least distracting, away from the negative affects of grieving, rage, terror, rotting and loss we associate with darkness and dying. As

The Moonstone is the first, the longest, and the best of modern English detective novels. But it is something more important than that; it is the best of all the novels written by that man who among the novelists of the nineteenth century was in every way the most closely associated with Charles Dickens. You cannot appreciate Collins without taking Dickens into account; and the work of Dickens after 1850 would not be what it is but for the reciprocal influence of Collins.

This, then, is a story of Lincoln’s political genius revealed through his extraordinary array of personal qualities that enabled him to form friendships with men who had previously opposed him; to repair injured feelings that, left untended, might have escalated into permanent hostility; to assume responsibility for the failures of subordinates; to share credit with ease; and to learn from mistakes. He possessed an acute understanding of the sources of power inherent in the presidency, an unparalleled ability to keep his governing coalition intact, a tough-minded appreciation of the need to protect his presidential prerogatives, and a masterful sense of timing. His success in dealing with the strong egos of the men in his cabinet suggests that in the hands of a truly great politician the qualities we generally associate with decency and morality—kindness, sensitivity, compassion, honesty, and empathy—can also be impressive political resources.

At this point tears begin to fall from my eyes, not because I am sad or angry, but because I have never had these dueling aspects of my personality mirrored back to me in such a matter-of-fact way. I have, at so many times in my life, felt unknowable, but here I am having me explained to me as it feels to be me. One three-hour test and I finally have objective words to demystify a tumultuous and ambivalent life experience. “We will leave it here, but I have one last thing I would like to say. The Rorschach and image testing reveal evidence of trauma associated with very early childhood development. I see a preoccupation with blood, morbidity, dismissal, and power struggles. There is a way in which you present as very sturdy to the world, yet inside you are carrying an incredibly heavy weight. There is a you inside who feels invisible to those looking at you from the outside. I feel an incredible amount of compassion for how hard each day feels for you.” “Thank you,” I say, my voice quiet and quivering with emotion. “I really appreciate this.” “Yes,” he says, “I believe you really do.

The king sighed. What I didn’t know then was that the princess rarely took an interest in, or asked for, anything. When she did, her requests carried more power. It’s a good approach to life, generally gets one what one wants. (So long as one doesn’t want too often.) I would come to appreciate this character trait over the course of my association with Princess Goob, for all too often we fairies are on the receiving end of demanding humans. Take Cinderella for example – with her gown, and her coach, and her glass slippers, and on and on. I mean, really! But I digress.

One of the hardest things to grasp about implicit bias and racism is that your beliefs and values do not always drive your behavior. These beliefs and values are stored in the highest, most complex part of your brain—the cortex. But other parts of your brain can make associations—distorted, inaccurate, racist associations. The same person can have very sincere anti-racist beliefs but still have implicit biases that result in racist comments or actions. Understanding sequential processing in the brain is essential to grasping this, as is appreciating the power of developmental experiences to load the lower parts of our brain with all kinds of associations that create our worldview.

Joy cannot be confused with the mere absence sorrow, misinterpreted as experiencing minimal despair, or misunderstood as living without crippling trepidation. Bliss necessarily encompasses uncompromising acceptance of life’s defining permutations. Emotional harmony necessitates beholding the pleasant and unpleasant exigencies of life while expressing unstinting appreciation for the ordinary and the extraordinary events in our lives. Joyfulness transcends the variations in physical and emotional demands exerted upon us. Elation for life allows us to rise above environmental determinates and associated stresses that might otherwise vex our souls including death and other sorrowful events.

Which philosophers would Alain suggest for practical living? Alain’s list overlaps nearly 100% with my own: Epicurus, Seneca, Marcus Aurelius, Plato, Michel de Montaigne, Arthur Schopenhauer, Friedrich Nietzsche, and Bertrand Russell. * Most-gifted or recommended books? The Unbearable Lightness of Being by Milan Kundera, Essays of Michel de Montaigne. * Favorite documentary The Up series: This ongoing series is filmed in the UK, and revisits the same group of people every 7 years. It started with their 7th birthdays (Seven Up!) and continues up to present day, when they are in their 50s. Subjects were picked from a wide variety of social backgrounds. Alain calls these very undramatic and quietly powerful films “probably the best documentary that exists.” TF: This is also the favorite of Stephen Dubner on page 574. Stephen says, “If you are at all interested in any kind of science or sociology, or human decision-making, or nurture versus nature, it is the best thing ever.” * Advice to your 30-year-old self? “I would have said, ‘Appreciate what’s good about this moment. Don’t always think that you’re on a permanent journey. Stop and enjoy the view.’ . . . I always had this assumption that if you appreciate the moment, you’re weakening your resolve to improve your circumstances. That’s not true, but I think when you’re young, it’s sort of associated with that. . . . I had people around me who’d say things like, ‘Oh, a flower, nice.’ A little part of me was thinking, ‘You absolute loser. You’ve taken time to appreciate a flower? Do you not have bigger plans? I mean, this the limit of your ambition?’ and when life’s knocked you around a bit and when you’ve seen a few things, and time has happened and you’ve got some years under your belt, you start to think more highly of modest things like flowers and a pretty sky, or just a morning where nothing’s wrong and everyone’s been pretty nice to everyone else. . . . Fortune can do anything with us. We are very fragile creatures. You only need to tap us or hit us in slightly the wrong place. . . . You only have to push us a little bit, and we crack very easily, whether that’s the pressure of disgrace or physical illness, financial pressure, etc. It doesn’t take very much. So, we do have to appreciate every day that goes by without a major disaster.

Going to school takes a lot of work. I know you stay up late studying, but if you can’t make it to work on time let me know now. Maybe I can schedule you for closing shifts.” Just as Kyle had done, Pete stared at Derrick like he was speaking a foreign language. “I appreciate you wanting to work with me,” the young associate said. “But it would cut into my time with Wendy.” Derrick had no idea who Pete was talking about. “Who’s Wendy?” “She’s my girlfriend. She doesn’t believe I take our relationship seriously, so I’ve been crashing at her place this past month, to be with her.” Derrick was more than perplexed. “You mean you’ve been tardy these past weeks because you’re staying up late with your girlfriend?” Pete nodded casually. “What can I say? She’s hot!” Derrick suppressed a groan.

I appreciate how impossible it is to convey an adequate realization of the office of President. A few short paragraphs in the Constitution of the United States describe all his fundamental duties. Various laws passed over a period of nearly a century and a half have supplemented his authority. All of his actions can be analyzed. All of his goings and comings can be recited. The details of his daily life can be made known. The effect of his policies on his own country and on the world at large can be estimated. His methods of work, his associates, his place of abode, can all be described. But the relationship created by all these and more, which constitutes the magnitude of the office, does not yield to definition. Like the glory of a morning sunrise, it can only be experienced it cannot be told.

Over a span of twenty years, Shakespeare churned out an impressively whopping thirty-eight plays, 154 love sonnets, and two epic narrative poems. While most people associate him with his plays, it was his sonnets that likely earned him admiration among his contemporaries. Yes, that’s right: In his lifetime, Shakespeare garnered more acclaim for his sonnets than he did for his plays. In England during the 1590s, writing plays was considered a bit hackish—a way to pay the bills—and not an intellectual pursuit. Writing sonnets was all the rage— and a way to gain literary prestige. These poems weren’t published for the plebeian public, but were written down and shared among the literati—and aristocrats looking for some intellectual cachet by becoming patrons to brilliant but perhaps financially strapped writers. So, while Shakespeare likely wrote nearly all of his love sonnets in the early to mid 1590s, they weren’t officially collected and published until 1609, well after the fad had passed. W. H. Auden said of Shakespeare’s sonnets: “They are the work of someone whose ear is unerring.” In today’s less poetry-friendly world, appreciation of these sonnets tends, sadly, to be relegated to classrooms, Valentine’s Day, and anniversaries. Which is too bad, because—though they do indeed rhyme—they are far superior to the ditties found in ninety-nine-cent greeting cards. In fact, they cover the whole gamut of love—the good, the bad, the erotic, and the ugly, including love triangles, being dumped, and jealousy. There is also speculation as to how autobiographical the sonnets are. The truth is that we know so little about Shakespeare’s private life.

Faith is not discussed as an abstraction in the gospels. Jesus does not talk about it so much as respond to it in other people, for example, saying to a woman who has sought him for a healing, “thy faith hath made thee whole” (Matt. 9:22, KJV). And faith is not presented as a sure thing. Among Jesus’ disciples Peter is the one whose faith is most evident, always eager. Then, in the crisis of Jesus’ arrest and trial, Peter is the disciple who denies him three times. I do not know the man, he says, and weeps. The relentlessly cheerful and positive language about faith that I associate with the strong-arm tactics of evangelism fails to take this biblical ambiguity into account. I appreciate much more the wisdom of novelist Doris Betts’s assertion that faith is “not synonymous with certainty ... [but] is the decision to keep your eyes open.

People have several times confronted Mayer with the following question: 'When a large number of Jews were being controlled by possibly only two or three guards, why didn't they take the opportunity of taking these Germans with them?' Mayer has thought many times about this question and an associated one that derides the Jews for not fighting back and merely weakly accepting their fate. Should a Jew have killed two Germans, a minimum of two hundred of their fellow Jews would be exterminated by shooting or hanging. In either case, their workmates would be made to parade in front of the dead in order to break their spirit still further. How could a man live with himself when he considered that some of those two hundred might have survived the atrocities of the camp had it not been for his hatred boiling over and leading to more wastage of human life? The other factor, that people who were not present at the carnage cannot appreciate, is just how weak the slaves became due to vastly depleted sources of strength and spirit.

He seemed a little surprised that writers in America do not get together, do not associate with one another very much. In the Soviet Union writers are very important people. Stalin has said that writers are the architects of the human soul. We explained to him that writers in America have quite a different standing, that they are considered just below acrobats and just above seals. And in our opinion this is a very good thing. We believe that a writer, particularly a young writer, too much appreciated, is as likely to turn as heady as a motion-picture actress with good notices in the trade journals. And we believe that the rough-and-tumble critical life an American writer is subject to is very healthy for him in the long run. It seems to us that one of the deepest divisions between the Russians and the Americans or British, is in their feeling toward their governments. The Russians are taught, and trained, and encouraged to believe that their government is good, that every part of it is good, and that their job is to carry it forward, to back it up in all ways. On the other hand, the deep emotional feeling among Americans and British is that all government is somehow dangerous, that there should be as little government as possible, that any increase in the power of government is bad, and that existing government must be watched constantly, watched and criticized to keep it sharp and on its toes. And later, on the farms, when we sat at table with farming men, and they asked how our government operated, we would try to explain that such was our fear of power invested in one man, or in one group of men, that our government was made up of a series of checks and balances, designed to keep power from falling into any one person’s hands. We tried to explain that the people who made our government, and those who continue it, are so in fear of power that they would willingly cut off a good leader rather than permit a precedent of leadership. I do not think we were thoroughly understood in this, since the training of the people of the Soviet Union is that the leader is good and the leadership is good. There is no successful argument here, it is just the failure of two systems to communicate one with the other.

When we have to pay a lot for something nice, we appreciate it to the full. Yet as its price in the market falls, passion has a habit of fading away. Why, then, do we associate a cheap price with lack of value? Our response is a hangover from our long preindustrial past. For most of human history, there truly was a strong correlation between cost and value: The higher the price, the better things tended to be, because there was simply no way both for prices to be low and for quality to be high. It is not that we refuse to buy inexpensive or cheap things. It's just that getting excited over cheap things has come to seem a little bizarre. How do we reverse this? The answer lies in a slightly unexpected area: the mind of a four-year-old. Children have two advantages: They don't know what they're supposed to like and they don't understand money, so price is never a guide to value for them. We buy them a costly wooden toy made by Swedish artisans who hope to teach lessons in symmetry and find that they prefer the cardboard box that it came in. If asked to put a price on things, children tend to answer by the utility and charm of an object, not its manufacturing costs. We have been looking at prices the wrong way. We have fetishised them as tokens of intrinsic value; we have allowed them to set how much excitement we are allowed to have in given areas, how much joy is to be mined in particular places. But prices were never meant to be like this: We are breathing too much life into them and thereby dulling too many of our responses to the inexpensive world. At a certain age, something very debilitating happens to children. They start to learn about "expensive" and "cheap" and absorb the view that the more expensive something is, the better it may be. They are encouraged to think well of saving up pocket money and to see the "big" toy they are given as much better than the "cheaper" one. We can't directly go backwards; we can't forget what we know of prices. However, we can pay less attention to what things cost and more to our own responses. We need to rethink our relationship to prices. The price of something is principally determined by what it cost to make, not how much human value is potentially to be derived from it.

TAT: I find I'm still left wanting to know how to tell if my patient has false memory syndrome. What's the test? How do I determine if my patient is suffering from this syndrome? Freyd: What are the tests if some body is suffering from " repressed memory syndrome?" TAT: Well, I can give you several symptom clusters - dissociative, cognitive, affective, somatic effects they're well documented. But, I'm asking you the question. You're telling me, David, as a clinician: you must be aware of the possibility your patients may have false memory syndrome. Okay, how should I be aware of that? How am I going to know? How do I test for it? Freyd: David, I'm going to ask Dr. Paul McHugh to talk to you because he is a clinician and I have stated from the beginning that I am not. TAT: I appreciate that, Pamela. But here's my issue with you not knowing. If I was talking to the Executive Director of the Muscular Dystrophy Association, who presumably is also not a clinician, I'll bet he or she could give me the signs and symptoms of muscular dystrophy. But in the case of false memory syndrome, so far no one seems to be able to say. Treating Abuse Today, 3(4), pp. 26-33

Where shall I put…?” A little maid stopped in the doorway, all but hidden behind a large bouquet of bright red carnations. Alas for my heart. Hazlit knew the sentiment associated with red carnations and had had them delivered anyway. He certainly wasn’t going to send the woman roses, for God’s sake. Carnations were durable, and they had a fresh, spicy scent that put Hazlit in mind of his hostess. She didn’t strike him as the type of lady to waste time decoding bouquets in any case. “On the sideboard, Millie.” Miss Windham’s lips turned up in a smile more sweet than any Hazlit had seen on her. “My youngest brother is temporarily returned to Town,” she said, taking the card from the bouquet. “Of all my siblings, Valentine is the one most likely to make the gallant gesture…” She fell silent while she read the card, her smile shifting to something heart-wrenchingly tentative. “This wasn’t necessary, Mr. Hazlit.” Regards, Hazlit. Not exactly poetry, but proof he’d upstaged at least her doting brother. “Perhaps not necessary, but a man can hope his small tokens are appreciated.” He glanced pointedly at the maid while he delivered that flummery, because the girl was lingering over the flowers unnecessarily. “That

{The final resolutions at Robert Ingersoll's funeral, quoted here} Whereas, in the order of nature -- that nature which moves with unerring certainty in obedience to fixed laws -- Robert G. Ingersoll has gone to that repose which we call death. We, his old friends and fellow-citizens, who have shared his friendship in the past, hereby manifest the respect due his memory. At a time when everything impelled him to conceal his opinions or to withhold their expression, when the highest honors of the state were his if he would but avoid discussion of the questions that relate to futurity, he avowed his belief; he did not bow his knee to superstition nor countenance a creed which his intellect dissented. Casting aside all the things for which men most sigh -- political honor, the power to direct the futures of the state, riches and emoluments, the association of the worldly and the well- to-do -- he stood forth and expressed his honest doubts, and he welcomed the ostracism that came with it, as a crown of glory, no less than did the martyrs of old. Even this self-sacrifice has been accounted shame to him, saying that he was urged thereto by a desire for financial gain, when at the time he made his stand there was before him only the prospect of loss and the scorn of the public. We, therefore, who know what a struggle it was to cut loose from his old associations, and what it meant to him at that time, rejoice in his triumph and in the plaudits that came to him from thus boldly avowing his opinions, and we desire to record the fact that we feel that he was greater than a saint, greater than a mere hero -- he was a thoroughly honest man. He was a believer, not in the narrow creed of a past barbarous age, but a true believer in all that men ought to hold sacred, the sanctity of the home, the purity of friendship, and the honesty of the individual. He was not afraid to advocate the fact that eternal truth was eternal justice; he was not afraid of the truth, nor to avow that he owed allegiance to it first of all, and he was willing to suffer shame and condemnation for its sake. The laws of the universe were his bible; to do good, his religion, and he was true to his creed. We therefore commend his life, for he was the apostle of the fireside, the evangel of justice and love and charity and happiness. We who knew him when he first began his struggle, his old neighbors and friends, rejoice at the testimony he has left us, and we commend his life and efforts as worthy of emulation.

According to this view the present state of our warring capacities would not be a state of culture, but only a stage on the way. Opinions will, of course, be divided about this, for by culture one man will understand a state of collective culture, while another will regard this state merely as civilization8 and will expect of culture the sterner demands of individual development. Schiller is, however, mistaken when he allies himself exclusively with the second standpoint and contrasts our collective culture unfavourably with that of the individual Greek, since he overlooks the defectiveness of the civilization of that time, which makes the unlimited validity of that culture very questionable. Hence no culture is ever really complete, for it always swings towards one side or the other. Sometimes the cultural ideal is extraverted, and the chief value then lies with the object and man’s relation to it: sometimes it is introverted, and the chief value lies with subject and his relation to the idea. In the former case, culture takes on a collective character, in the latter an individual one. It is therefore easy to understand how under the influence of Christianity, whose principle is Christian love (and by counter-association, also its counterpart, the violation of individuality), a collective culture came about in which the individual is liable to be swallowed up because individual values are depreciated on principle. Hence there arose in the age of the German classicists that extraordinary yearning for the ancient world which for them was a symbol of individual culture, and on that account was for the most part very much overvalued and often grossly idealized. Not a few attempts were even made to imitate or recapture the spirit of Greece, attempts which nowadays appear to us somewhat silly, but must none the less be appreciated as forerunners of an individual culture.

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.

C. M. Knaphle, Jr., of Philadelphia had tried for years to sell fuel to a large chain-store organization. But the chain-store company continued to purchase its fuel from an out-of-town dealer and haul it right past the door of Knaphle’s office. Mr. Knaphle made a speech one night before one of my classes, pouring out his hot wrath upon chain stores, branding them as a curse to the nation. And still he wondered why he couldn’t sell them. I suggested that he try different tactics. To put it briefly, this is what happened. We staged a debate between members of the course on whether the spread of the chain store is doing the country more harm than good. Knaphle, at my suggestion, took the negative side; he agreed to defend the chain stores, and then went straight to an executive of the chain-store organization that he despised and said: “I am not here to try to sell fuel. I have come to ask you to do me a favor.” He then told about his debate and said, “I have come to you for help because I can’t think of anyone else who would be more capable of giving me the facts I want. I’m anxious to win this debate, and I’ll deeply appreciate whatever help you can give me.” Here is the rest of the story in Mr. Knaphle’s own words: I had asked this man for precisely one minute of his time. It was with that understanding that he consented to see me. After I had stated my case, he motioned me to a chair and talked to me for exactly one hour and forty-seven minutes. He called in another executive who had written a book on chain stores. He wrote to the National Chain Store Association and secured for me a copy of a debate on the subject. He feels that the chain store is rendering a real service to humanity. He is proud of what he is doing for hundreds of communities. His eyes fairly glowed as he talked, and I must confess that he opened my eyes to things I had never even dreamed of. He changed my whole mental attitude. As I was leaving, he walked with me to the door, put his arm around my shoulder, wished me well in my debate, and asked me to stop in and see him again and let him know how I made out. The last words he said to me were: “Please see me again later in the spring. I should like to place an order with you for fuel.” To me that was almost a miracle. Here he was offering to buy fuel without my even suggesting it. I had made more headway in two hours by becoming genuinely interested in him and his problems than I could have made in ten years trying to get him interested in me and my product.

One way to put the question that I want to answer here is this: why was it virtually impossible not to believe in God in, say, 1500 in our Western society, while in 2000 many of us find this not only easy, but even inescapable? Part of the answer, no doubt, is that in those days everyone believed, and so the alternatives seemed outlandish. But this just pushes the question further back. We need to understand how things changed. How did the alternatives become thinkable? One important part of the picture is that so many features of their world told in favour of belief, made the presence of God seemingly undeniable. I will mention three, which will play a part in the story I want to tell. (1) The natural world they lived in, which had its place in the cosmos they imagined, testified to divine purpose and action; and not just in the obvious way which we can still understand and (at least many of us) appreciate today, that its order and design bespeaks creation; but also because the great events in this natural order, storms, droughts, floods, plagues, as well as years of exceptional fertility and flourishing, were seen as acts of God, as the now dead metaphor of our legal language still bears witness. (2) God was also implicated in the very existence of society (but not described as such-this is a modern term-rather as polls, kingdom, church, or whatever). A kingdom could only be conceived as grounded in something higher than mere human man action in secular time. And beyond that, the life of the various associations which made up society, parishes, boroughs, guilds, and so on, were interwoven with ritual and worship, as I mentioned in the previous chapter. One could not but encounter counter God everywhere. (3) People lived in an “enchanted” world. This is perhaps not the best expression; it seems to evoke light and fairies. But I am invoking here its negation, Weber’s expression “disenchantment” as a description of our modern condition. This term has achieved such wide currency in our discussion of these matters, that I’m going to use its antonym to describe a crucial feature of the pre-modern condition. The enchanted chanted world in this sense is the world of spirits, demons, and moral forces which our ancestors lived in. People who live in this kind of world don’t necessarily believe in God, certainly not in the God of Abraham, as the existence of countless “pagan” societies shows. But in the outlook of European peasants in 1500, beyond all the inevitable ambivalences, the Christian God was the ultimate guarantee that good would triumph or at least hold the plentiful forces of darkness at bay.

The most effective way of making people accept the validity of the values they are to serve is to persuade them that they are really the same as those which they, or at least the best among them, have always held, but which were not properly understood or recognized before. The people are made to transfer their allegiance from the old gods to the new under the pretense that the new gods really are what their sound instinct had always told them but what before they had only dimly seen. And the most efficient technique to this end is to use the old words but change their meaning. Few traits of totalitarian regimes are at the same time so confusing to the superficial observer and yet so characteristic of the whole intellectual climate as the complete perversion of language, the change of meaning of the words by which the ideals of the new regimes are expressed. The worst sufferer in this respect is, of course, the word “liberty.” It is a word used as freely in totalitarian states as elsewhere. Indeed, it could almost be said—and it should serve as a warning to us to be on our guard against all the tempters who promise us New Liberties for Old 5 —that wherever liberty as we understand it has been destroyed, this has almost always been done in the name of some new freedom promised to the people. Even among us we have “planners for freedom” who promise us a “collective freedom for the group,” the nature of which may be gathered from the fact that its advocate finds it necessary to assure us that “naturally the advent of planned freedom does not mean that all [sic] earlier forms of freedom must be abolished.” Dr. Karl Mannheim, from whose work6 these sentences are taken, at least warns us that “a conception of freedom modelled on the preceding age is an obstacle to any real understanding of the problem.” But his use of the word “freedom” is as misleading as it is in the mouth of totalitarian politicians. Like their freedom, the “collective freedom” he offers us is not the freedom of the members of society but the unlimited freedom of the planner to do with society what he pleases.7 It is the confusion of freedom with power carried to the extreme. In this particular case the perversion of the meaning of the word has, of course, been well prepared by a long line of German philosophers and, not least, by many of the theoreticians of socialism. But “freedom” or “liberty” are by no means the only words whose meaning has been changed into their opposites to make them serve as instruments of totalitarian propaganda. We have already seen how the same happens to “justice” and “law,” “right” and “equality.” The list could be extended until it includes almost all moral and political terms in general use. If one has not one’s self experienced this process, it is difficult to appreciate the magnitude of this change of the meaning of words, the confusion which it causes, and the barriers to any rational discussion which it creates. It has to be seen to be understood how, if one of two brothers embraces the new faith, after a short while he appears to speak a different language which makes any real communication between them impossible. And the confusion becomes worse because this change of meaning of the words describing political ideals is not a single event but a continuous process, a technique employed consciously or unconsciously to direct the people. Gradually, as this process continues, the whole language becomes despoiled, and words become empty shells deprived of any definite meaning, as capable of denoting one thing as its opposite and used solely for the emotional associations which still adhere to them.

have no idea how delicate and beautiful a thing a real feathered courtship is. To tell the truth, these foreigners have associated too long and too intimately with men, and have fallen far away from their primal innocence. There is no need to describe their actions. The vociferous and most unmannerly importunity of the suitor, and the correspondingly spiteful rejection of his overtures by the little vixen on whom his affections are for the moment placed,—these we have all seen to our hearts' discontent. The sparrow will not have been brought over the sea for nothing, however, if his bad behavior serves to heighten our appreciation of our own native songsters, with their "perfect virtues" and "manners for the heart's delight." The American robin, for instance, is far from being a bird of exceptional refinement. His nest is rude, not to say slovenly, and his general deportment is unmistakably common.

During the Reformation and the Enlightenment, nature came to be understood in a mechanistic sense as bereft of any capacity for divine grace or revelation. We’ll explore this suggestion further in the next chapter. In order to appreciate the significance of this, we have to recognize that nature is a cultural construct. When we speak of nature, we are using language to describe the world around us with all its species, life-forms and landscapes. But nature is a concept whose meaning changes with different perceptions and ways of looking at the world. This means that supernatural is also a concept which has different meanings, for it refers to phenomena or experiences which do not seem to fit within our particular expectations of what nature is or should be. The term supernatural therefore depends on a certain concept of what natural is. For many people who are less determinately materialist than Dawkins, there may be an indeterminate region which is neither strictly natural nor strictly supernatural. A red rose may be natural, but when I am given one by the person I love, I experience a range of emotions, memories and associations which endow that rose with symbolic significance and make it, in some sense, supernatural. It transcends its natural biological functions to communicate something in the realms of beauty, hope and love.

To understand the origin and construction of feelings, and to appreciate the contribution they make to the human mind, we need to set them in the panorama of homeostasis. The alignment of pleasant and unpleasant feelings with, respectively, positive and negative ranges of homeostasis is a verified fact. Homeostasis in good or even optimal ranges expresses itself as well-being and even joy, while the happiness caused by love and friendship contributes to more efficient homeostasis and promotes health. The negative examples are just as clear. The stress associated with sadness is caused by calling into action the hypothalamus and the pituitary gland and by releasing molecules whose consequence is reducing homeostasis and actually damaging countless body parts such as blood vessels and muscular structures. Interestingly, the homeostatic burden of physical disease can activate the same hypothalamic-pituitary axis and cause release of dynorphin, a molecule that induces dysphoria.

The O’Jays sent a cease-and-desist letter to Congressman John Mica (R-FL) and copied Paul Manafort via their attorney, demanding that the campaign stop using their 1972 hit “Love Train” (which we’d changed to “Trump Train”) or 1973’s “For the Love of Money,” which had been The Apprentice theme song for fourteen seasons, at any Trump or Republican rally or event. The O’Jays’s Walter Williams and Eddie Levert said in a press statement, “We don’t appreciate having our music associated with a campaign that is hurtful to so many with whom we have common ground. . . . Our music, and most especially ‘Love Train,’ is about bringing people together, not building walls.” I was devastated—not only were the O’Jays one of my favorite groups, they were friends from Ohio, and I participated every year in their charity events. That one hit close to home.

Within this millisecond of recollection, we begin to appreciate the multilayered beauty in the brain’s design for storing and retrieving words: each word can elicit an entire history of myriad connections, associations, and long-stored emotions. Indeed, you have just witnessed how the reading brain activates in half a second something akin to the daily efforts of poets and writers to find the perfect word, the mot juste,26 that will connect, as E. M. Forster once described it, “prose with passion.” Let us finish our tour of the reading brain

The 'buccaneers' came ashore in search of bacon. The Cuban Indians had learnt (from the natives of Haiti) a process of preserving meat by drying it and then smoking it over a fire of green leaves and branches. The Indians called the rack on which the meat was laid out a boucan or buccan [bacon], while those who prepared and sold the meet were referred to as boucaniers or buccaneers. Pigs had been brought to Cuba from Europe by the first Spanish settlers. The early litters had been allowed to roan freely over the islands, becoming a vital source of food, not just for the settlers but also for the pirate who arrived in forgotten coves to replenish their water and their stores. They learnt to appreciate the pig meat dried on the boucan, and the world became associated with the pirates themselves,the men who brought home the bacon.

I think,” he said slowly, “that you should marry a man who would appreciate you.” She made a face. “Those are in short supply.” He smiled. “You don’t need a supply. You just need one.” He grasped Poppy’s shoulder, his hand curving over the illusion-trimmed sleeve of her gown until she felt its warmth through the fragile gauze. His thumb toyed with the filmy edge of fabric, brushing her skin in a way that made her stomach tighten. “Poppy,” he said gently, “what if I asked for permission to court you?” She went blank as astonishment swept through her. Finally, someone had asked to court her. And it wasn’t Michael, or any of the diffident, superior aristocrats she had met during three failed seasons. It was Harry Rutledge, an elusive and enigmatic man she had known only a matter of days. “Why me?” was all she could manage. “Because you’re interesting and beautiful. Because saying your name makes me smile. Most of all because this may be my only hope of ever having hotchpotch.” “I’m sorry, but . . . no. It wouldn’t be a good idea at all.” “I think it’s the best idea I’ve ever had. Why can’t we?” Poppy’s mind was spinning. She could hardly stammer out a reply. “I-I don’t like courtship. It’s very stressful. And disappointing.” His thumb found the soft ridge of her collarbone and traced it slowly. “It’s arguable that you’ve ever had a real courtship. But if it pleases you, we’ll dispense with it altogether. That would save time.” “I don’t want to dispense with it,” Poppy said, increasingly flustered. She trembled as she felt his fingertips glide along the side of her neck. “What I mean is . . . Mr. Rutledge, I’ve just been through a very difficult experience. This is too soon.” “You were courted by a boy, who had to do as he was told.” His hot breath feathered against her lips as he whispered, “You should try it with a man, who needs no one’s permission.” A man. Well, he certainly was that. “I don’t have the luxury of waiting,” Harry continued. “Not when you’re so hell-bent on going back to Hampshire. You’re the reason I’m here tonight, Poppy. Believe me, I wouldn’t have come otherwise.” “You don’t like balls?” “I do. But the ones I attend are given by a far different crowd.” Poppy couldn’t imagine what crowd he was referring to, or what kind of people he usually associated with. Harry Rutledge was too much of a mystery. Too experienced, too overwhelming in every way. He could never offer the quiet, ordinary, sane life she longed for. “Mr. Rutledge, please don’t take this as an affront, but you don’t have the qualities I seek in a husband.” “How do you know? I have some excellent qualities you haven’t even seen yet.

It feels odd taking a moment to appreciate the simple pleasure associated with a greeting at my front door.

The appreciation of birds, indeed the appreciation of all the phenomena of spring, cannot be dissociated from the accumulations of memory. The appearance of a familiar bird immediately awakens a train of forgotten associations, and this makes each spring transcend its predecessor. The interest accumulates and is compounded. The first yellow-throated warbler next year will be the more meaningful to me as it brings back that moment in the woods opposite Dyke. For one remembers clearly enough the fact of such a moment, but only an evocative sight or sound or smell can bring back the full emotion. The person who sees the bird for the first time cannot know what moves me.

You need to get to know who your constituents are, how they feel, and what they think. You need to repeatedly walk the halls and plant floors, regularly meet with small groups, and frequently hit the road for visits with associates, key suppliers, and customers. Paying attention, personalizing recognition, and creatively and actively appreciating others increases their trust in you.

If we are to make the ordinary man aware of the spiritual uity out of which asll the separate activities of our civilization have arisen, it is necessary in the first place to look at Western civilization as a whole and to treat it wit the same objective appreciation and respect which the humanists of the past devoted to the civilization of antiquity. This does not seem much to ask; yet there have always been a number of reasons which stood in the way of its fulfillment. In the first place, there has been the influence of modern nationalism, which has led every European people to insist on what distinguished it from the rest, instead of what united it with them. It is not necessary to seek for examples in the extremism of German racial nationalists and their crazy theories, proving that everything good in the world comes from men with Germanic blood. Leaving all these extravagances out of account, we still have the basic fact that modern education in general teaches men the history of their country and the literature of their own tongue, as though these were complete wholes and not part of a greater unity. In the second place, there has been the separation between religion and culture, which arose partly from the bitterness of the internal divisions of Christendom and partly from a fear lest the transcendent divine values of Christianity should be endangered by any identification or association of them with the relative human values of culture. Both these factors have been at work, long before our civilization was actually secularized. They had their origins in the Reformation period, and it was Martin Luther in particular who stated the theological dualism of faith and works in such a drastic form as to leave no room for any positive conception of a Christian culture, such as had hitherto been taken for granted. And in the third place, the vast expansion of Western civilization in modern times has led to a loss of any standard of comparison or any recognition of its limits in time and space. Western civilization has ceased to be one civilization amongst others: it became civilization in the absolute sense. It is the disappearance or decline of this naive absolutism and the reappearance of a sense of the relative and limited character of Western civilization as a particular historic culture, which are the characteristic features of the present epoch.

associate with that.” He tugged on his ear again. “So … tell me about your family. You and Jake seem very close. Do you have the same kind of relationship with your other brothers?” Happy to change the subject, Bethany launched into a brief description of her siblings. “In a large family like ours, it’s never easy being the youngest, and I think it was especially difficult being the only girl. Too many protectors. Someone was always watching after me. It took a lot of maneuvering on my part to get away with anything.” “I’m sure your folks appreciated your brothers’ efforts.

When pursued it becomes clear that this separation between one's self and the Church usually stems from deep unresolved pain or dissatisfaction rooted in early religious upbringing. Sometimes it arises from a contemporary image of the Church as authoritarian, chauvinistic, hypocritical, or unforgiving in nature. Though thirsting spiritually for a relationship, some find it too threatening or the prospects too unsatisfying to have to return to a painful image or experience associated with God and the religious realm. This group ay actually scorn the Church because it is not intellectually acceptable to live with a reality that can only be accepted on faith. "To believe in something non-verifiable,' they say, 'is to be weak in one's thinking.' A point comes on the spiritual journey, however, when a healing of one's early religious experience must occur in order for wholeness to be realized. This healing requires a transformation of the person and of the traditional religious images, symbols, and words. Such transformation allows for a new way to experience these traditions and, therefore, a whole new appreciation of spirituality, It's coming full circle to wholeness.

When we accept that humans are animals without resorting to claims of superiority, we can appreciate and value those of us that genetic inheritance or mutation have affected, from conjoined twins to people with Angelman syndrome. Disability or ageing are not seen as threatening aberrations from the essential existence of a human but as normal occurrences among organisms, which is not to say that we do nothing to ease associated suffering or to better their lives, but that we don’t see these individuals as diverging from a superior definition of being human.

When we accept that humans are animals without resorting to claims of superiority, we can appreciate and value those of us that genetic inheritance or mutation have affected, from conjoined twins to people with Angelman syndrome. Disability or ageing are not seen as threatening aberrations from the essential existence of a human but as normal occurrences among organisms, which is not to say that we do nothing to ease associated suffering or to better their lives, but that we don’t see these individuals as diverging from a superior definition of being human. Nobody is expected to conform to some median of what an adult human might be or to be measured against the maximal state of human capacities. But this wasn’t the path taken by humanism. Instead, secular forms of salvation sought to pick a difference in nature and turn it into a justification. But if there is something in our biology that makes us the most or even the only important animal, how do we stop the use of biological traits as the basis of how we treat one another? It

The Bukharin pamphlet was published in the United States in 1920 by the Contemporary Publishing Association, one of the early underground publishing organizations of the Communist Party. It stated: All these considerations explain the program of the Communists with regard to their attitude to religion and to the church. Religion must be fought, if not by violence, at all events, by argument. The church must be separated from the state.… There is a poison called opium. When it is smoked sweet visions appear. You feel as if you were in paradise, but its action tells on the health of the smoker. His health is gradually ruined, and little by little he becomes a meek idiot. The same applies to religion. There are people who wish to smoke opium, but it would be absurd if the state maintained at its expense—that is to say, at the expense of the people—opium dens and special men to serve them. For this reason the church must be—and already is—treated in the same way. Priests, bishops, archbishops, patriarchs, abbots and the rest of the lot must be refused state maintenance. Let the believers, if they wish it, feed the holy fathers at their own expense on the fat of the land, a thing which they, the priests, greatly appreciate. To say this was a hard, distasteful, cynical view of religion would be an obvious understatement. Nonetheless, it was fully consistent with the long-accepted communist view of religion: Religion was a seductive drug, a poison, an opiate that when smoked produces sweet visions, hallucinations, turning the junkie into a “meek idiot.” The priests were like the dealers; they peddle the junk to hook the addicts who sit stupidly in the pews.

A commitment to awareness, then—a commitment to thinking as a way of life—is both a source and an expression of positive self-esteem. But often we associate positive self-esteem only with the final result—with knowledge, success, the admiration and appreciation of others—and miss the cause: all the choices that, cumulatively, add up to what we call a commitment to awareness, the will to understand. Thus we can deceive ourselves about the actual sources of positive self-esteem.

When I graduated from college, I sought out the cheapest rooms or apartments I could find. One of these put me next to a freeway interchange in Oakland California. The experience of living there, biking everywhere and reading the book The Power Broker by Robert Caro, changed my life and made me appreciate all the issues associated with transportation. I saw exactly how and why the freeway interchange gutted my neighborhood and how the main obstacle and danger to bicycling in urban areas was cars and drivers. This was the early 1990s when many people were waking up to these same issues. I participated in some of the first Critical Mass rides in San Francisco and the East Bay and started giving them my transportation cartoons for flyers and posters. I also discovered the (now defunct) “Auto-Free Times” and Alliance for a Paving Moratorium in Arcata, California and started sending them cartoons as well. By 1994 it had become a major theme in my work. (2015 interview with Microcosm Publishing)

There is a madness about wilderness. The "savage and dreary" wilderness... Are we more enlightened in proclaiming that such places no longer disturb us, or have we lost touch with some fundamental paradox? Wilderness activists frequently insist that their aim is to reeducate the West into an unequivocal appreciation of the beauty of "natural" wilderness. Such a goal is puzzling, for it is unlikely that any human culture has unparadoxically embraced all its known regions of landscape. There is a concerted effort to clean up the imagination of wilderness and to remove any gloom associated with it. In the past this was achieved by literally clearing away the forests, swamps and jungles or by cultivating the deserts. Now it is being fantasized away by insisting that the oppressiveness and fear traditionally inspired by wilderness were biased and wrong.

If Ward is right, Lewis has crafted each novel in the light of the atmosphere associated with one of the planets in the medieval tradition. This does not necessarily mean that this symbolism determines the plot of each novel, or the overall series; it does, however, help us understand something of the thematic identity and stylistic tone of each individual novel. Ward’s analysis is generally agreed to have opened up important new ways of thinking about the Narnia series, although further discussion and evaluation will probably lead to modification of some of its details. There is clearly more to Lewis’s imaginative genius than his earlier interpreters appreciated. If Ward is right, Lewis has used themes drawn from his own specialist field of medieval and Renaissance literature to ensure the coherency of the Chronicles of Narnia as a whole, while at the same time giving each book its own distinct identity.

Brave applies a two-pronged strategy to this problem. It has created a new browser designed to work seamlessly with its tokens. The browser blocks all ads by default and, with sophisticated analytics, collates and anonymizes data from users that indicate how much time they spend looking at certain content. That way it can come up with a useful record of the amount of time we all spend at Internet sites without identifying us. As a user of the Brave browser, you are offered the potential to earn BATs for selectively turning off the ad blocker to view ads; tokens are delivered to an integrated wallet that you uniquely control. You can in turn use those tokens to reward publishers of content that you appreciate—in effect, tipping them with donations. Meanwhile, to place ads with publishers of content on the system, advertisers must first acquire BATs and then pay those tokens to publishers, with the price for those ads dictated by the attention metrics associated with the latter’s content.

As disappointed and unhappy as he was, Ron said, “Sam, I know you’re going to think that things are falling apart, and a lot of other people are going to think they’re falling apart, but you’ve got such a strong field organization here, and such loyalty from the associates and the managers in those stores out there, and such loyal customers, and the company is so sound in its operating philosophies, that I think you’ll just move right down the road.” I appreciated his expressing that confidence in us. I know he meant it, and I’ll never forget it.

I'm not sure if you've appreciated the synchronicity, or maybe it's just irony, of the geographical association of Gardner's birth—near Palmyra—and death in Susquehanna, with the origins of the Mormon religion. It all happened on hallowed Mormon ground my friend—hallowed ground.

Narcissistic Disorder The basic premise of this personality disorder is an inflated sense of self worth. This trait is often emphasized by a need to be appreciated and admired although someone with this disorder usually is unable to have any empathy for others; no matter what their situation. People with this disorder will often be fond of overly grand gestures and will assume they are the most important part of anyone’s life; even if you met them just five minutes ago. There are very few scenarios where this inflated sense of self worth is appropriate in modern society. Surprisingly, under this façade there is usually a very fragile self esteem which needs the consistent bolstering of ego that their behavior attracts. People with this disorder will often appear to be snobbish, disdainful or simply patronizing and condescending. They are likely to give out opinions on the failings of others at the drop of a hat without acknowledging their own shortcomings. The belief that they should be the most important person in any room can lead to issues when dealing with relationships at home or at work; this will be particularly noticeable if someone else is praised and you are not. In situations such as these, it is common for someone with this disorder to react angrily or impatiently; making it very difficult to build a long term relationship. The Symptoms Again, in order for someone to be diagnosed with this condition they will need to display at least five of the following symptoms and to have had these issues for at least one year. •   A sufferer has a hugely inflated opinion of their own self worth. They will usually inflate their achievements and skills to ensure they are the best in the room. They are unlikely to be able to substantiate any of these claims. •   They often indulge in a fantasy world where they have unlimited success, power, money and love. This indulgence can occur at any time. •   They will have a belief that they are very special and that there are only a few other people in the world which are on the same level as them. This belief means they will often try to associate with these people and no one else; as these are the only people who will understand them. •   The belief that they are special necessitates them to expect and demand your praise and adulation at all times of the day. They expect to be admired simply for being who they are. This belief extends to expecting others to provide them with favorable treatment and to know their expectations without being told them. •   This feeling of their own self worth will cause many people with this disorder to take advantage of others in order to achieve their own goal. They are unlikely to see this as exploitation; instead, it is just others doing what they should to satisfy their needs. •   It is usual for someone with this personality disorder to lack empathy towards others, particularly those who they feel are beneath them; which is almost everyone. •   Envy is a common trait in people with this disorder. They are liable to be envious of anyone who has something they do not and they will believe others are envious of them; because of their importance. •   People who suffer from this illness will often come across as arrogant, haughty or even rude. This disorder occurs in more men than women and current estimates suggest that the disorder is present in approximately six percent of the population. Symptoms associated with this disorder will always be present, even when a child; but the constantly evolving personality is likely to mask this and it is not usually possible to diagnose the condition until the late teens or early twenties.

Camilla—” he rasped. He may not have known my story, but he understood that being on my knees was meaningful to me. He didn’t want me to feel uncomfortable in any way. I appreciated his concern, but I wanted this. I wanted to taste him, but I also needed to do it on my knees. I wanted to create a new association—one of desire and pleasure in this position. I’d given blowjobs before, but never on my knees. This wasn’t just about oral pleasure; it was me sharing a part of my soul with him.

207, 2nd Floor, 3rd Main Rd, Chamrajpet, Bengaluru, Karnataka 560018 Call – +91 7022122121 ### The Development of Kannada Literature and the Rise of Online Accessibility The rich history of Kannada literature, which stretches back more than a millennium and is littered with vibrant narratives, poetic forms, and academic works, is extensive. The development of Kannada writing has been both rich and varied, ranging from the ancient texts of the 9th century to contemporary novels and essays. The way readers interact with their literary heritage has changed significantly as the digital age has progressed, making Kannada literature significantly more accessible. Thanks to platforms like Veeraloka Books, readers can now explore the depths of Kannada literature without being restricted by location. By making it possible for customers to purchase books with just a single click, these online retailers have created a link between readers and authors. This progress from customary physical book shops to computerized stages has been critical in advancing Kannada writing, guaranteeing its significance in a quickly impacting world. The extensive selection of titles offered by Kannada books online is one of the most significant benefits. Poetry, fiction, historical novels, and biographies are all forms of Kannada literature. Stages, for example, Veeraloka Books curate a huge determination of these works, taking care of different peruser interests. Because literature has become more accessible to everyone, you can find something that piques your interest whether you're a casual reader or an avid collector. In addition, readers can get their beloved books delivered to their homes through Kannada books online, saving them the hassle of going through crowded stores or standing in long lines. People who live in remote areas or in areas with few bookstore options will appreciate this convenience. Online platforms remove barriers and foster a deeper connection between authors and their audiences by delivering Kannada literature to your doorstep. Sales alone are not enough to stop the digital transformation of Kannada literature; It also includes promoting fresh and upcoming authors. Online platforms make it easier for aspiring authors to have their voices heard in a more democratic setting than traditional publishing avenues. Self-publishing on platforms like Veeraloka Books has helped numerous authors reach a larger audience than ever before. This change ensures that the literary landscape remains dynamic and vibrant by encouraging experimentation and innovation in Kannada writing. E-books and audiobooks have also become more widely available, making them more accessible. These choices provide readers who prefer digital formats with portability and flexibility. Younger readers who are accustomed to using smartphones and tablets can now more easily access Kannada literature. Audiobooks cater to those who enjoy listening to stories during their daily commutes or while multitasking, while e-books are portable, making it simple to read on the go. Moreover, the web empowers perusers to draw in with writing in manners that were already impossible. Discussions of books, authors, and literary themes can flourish on social media, online forums, and other platforms. Perusers can associate with one another, share surveys, and effectively partake in the abstract talk encompassing Kannada composing. The community of readers of Kannada literature is also bolstered by this interaction, which not only enhances the reading experience. In conclusion, Kannada literature faces both challenges and opportunities in the digital age. Platforms like Veeraloka Books make it easier for people with disabilities to access literature, allowing it to flourish.

Kannada writing is one of the most seasoned and most extravagant scholarly customs in India, tracing all the way back to north of 1,000 years. Known for its significant narrating and graceful profundity, Kannada authors includes a great many sorts, from exemplary stories to contemporary books, verse, and social discourses. Veera Loka Books praises this heritage by offering an organized assortment of works by eminent Kannada writers, furnishing perusers with admittance to immortal stories and current points of view. Tradition of Kannada Writing Kannada authors has delivered a portion of India's best writers and writers, contributing fundamentally to Indian scholarly legacy. Throughout the long term, Kannada creators have investigated subjects of reasoning, otherworldliness, social change, and individual personality. Works from artists like Pampa, Ranna, and Basavanna mirror the early graceful customs and philosophical idea in Kannada, while present day creators like Kuvempu, U. R. Ananthamurthy, and S. L. Bhyrappa bring complex accounts that dig into society, culture, and the human mind. Veera Loka Books: A Center for Kannada Writing Veera Loka Books is committed to advancing Kannada writing by furnishing perusers with admittance to exemplary and contemporary works by acclaimed Kannada writers. From books and brief tales to verse assortments and youngsters' books, Veera Loka Books offers something for each peruser, encouraging a more profound association with the language and culture of Karnataka. Highlighted Kannada Writers Accessible at Veera Loka Books Kuvempu - Known as Karnataka's most memorable Jnanpith awardee, Kuvempu is commended for his verse and books that reflect profound otherworldliness and human qualities. His works, like Malegalalli Madumagalu and Sri Ramayana Darshanam, are immortal works of art that keep on moving perusers across ages. U. R. Ananthamurthy - A focal figure in present day Kannada writing, Ananthamurthy is famous for his striking stories that question social and social standards. His original Samskara, a significant investigate of standing and conventionality, is a fundamental perused for anybody investigating Kannada writing. S. L. Bhyrappa - Known for his point by point, philosophical narrating, Bhyrappa's books frequently tackle topics of custom, history, and existential inquiries. Works like Parva and Saartha grandstand his scholarly profundity and sharp perceptions of society. Poornachandra Tejaswi - As the child of Kuvempu, Tejaswi cut his own specialty in Kannada writing with works that feature provincial life, nature, and human connections. His books like Karvalo offer a one of a kind viewpoint on life in Karnataka. Vaidehi - A main female voice in Kannada writing, Vaidehi's accounts are praised for their responsiveness, particularly in portraying ladies' encounters. Her works point out the subtleties of daily existence and social issues, making them interesting and powerful. Why Pick Veera Loka Books? Veera Loka Books is in excess of a book shop - it's a stage to encounter the best of Kannada writing. By offering works from observed Kannada writers, Veera Loka Books assists perusers with interfacing with their social roots, find novel thoughts, and appreciate enthralling stories. Whether you're a long lasting peruser or new to Kannada writing, Veera Loka Books gives the ideal choice to begin or develop your excursion into this lively scholarly custom. Investigate the huge universe of Kannada writing with Veera Loka Books and drench yourself in stories that mirror the essence of Karnataka.

You should be more discerning in picking your friends. Only associate with the ones who appreciate what you do.

There are two answers. One is that all technologies are in a sense simultaneously mechanistic and organic. if you examine a technology from the top down, you see it as an arrangement of connected parts interacting and intermeshing with each other to some purpose. In this sense it becomes a clockwork device-it becomes mechanistic. If you examine it mentally from the bottom up, however, from how these parts are put together, you see these as integral parts-integral organs-forming a higher, functioning, purposed whole. it becomes a functioning body-it becomes organic. Whether a technology is mechanistic or organic therefore depends on your point of view. The other answer is purely biological: technologies are acquiring properties we associate with living organisms. As they sense and react to their environment, as they become self-assembling, self-configuring, self-healing, and "cognitive," they more and more resemble living organisms. The more sophisticated and "high-tech" technologies become, the more they become biological. We are beginning to appreciate that technology is as much metabolism as mechanism.

The Sovereign of the universe was not alone in his work of beneficence. He had an associate—a co-worker who could appreciate his purposes, and could share his joy in giving happiness to created beings. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” John 1:1, 2. Christ, the Word, the only begotten of God, was one with the eternal Father—one in nature, in character, in purpose—the only being that could enter into all the counsels and purposes of God. “his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” Isaiah 9:6. His “goings forth have been from of old, from everlasting.” Micah 5:2. And the Son of God declares concerning himself: “The Lord possessed Me in the beginning of his way, before his works of old. I was set up from everlasting.... When he appointed the foundations of the earth: then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him.” Proverbs 8:22-30.

The most important content of case teaching is the student contributions—their suggestions, comments, and questions. Experienced case teachers refer to student contributions, particularly the unexpectedly good ones or those that produce teaching moments, as “gifts” the students offer to the teacher and the class. There is a lot of merit in thinking about student contributions this way. Gift giving is associated with a certain risk. Will the recipient accept the gift, understand why it is given, appreciate its originality, and not suspect a hidden agenda or that the gift really is repurposed from something left over? Being a good case teacher (and participation evaluator) is like being a good gift recipient: you see the students’ gifts in the best possible light (don’t look a gift horse in the mouth, right?) and try to make sense of even the more awkward presents, all to encourage more gift giving.

Attitude creates actions create results create destiny. Dan Buettner, author of Blue Zones: Lessons for Living Longer From the People Who’ve Lived the Longest, has traveled the world studying the everyday living habits of people who are healthiest and live the longest of anyone on the planet. Of all the factors possibly influencing health, vitality, and longevity, Buettner and his team compiled a list of nine. These people (1) live an active life, (2) cultivate purpose and a reason to wake up every morning, (3) take time to de-stress (appreciation, prayer, etc.), (4) stop eating when they are 80 percent full, (5) eat a diet emphasizing vegetables, especially beans, (6) have moderate alcohol intake (especially dark red wine), (7) play an active role in a faith-based community, (8) place a strong emphasis on family, and (9) are part of like-minded social circles with similar habits. As Buettner points out, physiological factors like exercise and diet play a role—but not as big a role as you’d expect. A big part of it is factors that have to do with attitude, habits of behavior, and who they associate with. And while we’re talking about positivity, let me clear up a common misconception about positive outlook, right here and now. Cultivating positive outlook does not mean you are always happy. It does not mean life never gets you down. It does not mean you walk around with an idiotic grin on your face even when you’re hurting, and it doesn’t mean living in denial, ignoring the realities of pain and struggle, or checking your brain at the door. People who cultivate a genuinely positive outlook go through tough times, too; when we’re cut, we bleed red blood just like everyone else.

Although once upon a time meditation was considered something that only monks or hippies did, it’s starting to gain more mainstream acceptance. Many doctors, CEOs, celebrities, and politicians now appreciate the powerful impact meditation has on their mental, physical, and spiritual health. Research shows that meditation alters your brain waves, and over time, your brain physically changes. Studies have shown that regions of the brain associated with learning, memory, and emotion regulation actually begin to thicken after just a few months of meditation. Meditation

6. CHRISTIAN REFORMED CHURCH Nor is this movement confined to liberal denominations. The Christian Reformed Church (CRC) is still thought to be largely evangelical, and it was only in 1995 that the CRC approved the ordination of women. But now the First Christian Reformed Church in Toronto has “opened church leadership to practicing homosexual members ‘living in committed relationships,’ a move that the denomination expressly prohibits.”24 In addition, Calvin College in Grand Rapids, Michigan, the college of the Christian Reformed Church, has increasingly allowed expressions of support for homosexuals to be evident on its campus. World magazine reports: Calvin has since 2002 observed something called “Ribbon Week,” during which heterosexual students wear ribbons to show their support for those who desire to sleep with people of the same sex. Calvin President Gaylen Byker . . . [said], “. . . homosexuality is qualitatively different from other sexual sin. It is a disorder,” not chosen by the person. Having Ribbon Week, he said, “is like having cerebral palsy week.” Pro-homosexuality material has crept into Calvin’s curriculum. . . . At least some Calvin students have internalized the school’s thinking on homosexuality. . . . In January, campus newspaper editor Christian Bell crossed swords with Gary Glenn, president of the American Family Association’s Michigan chapter, and an ardent foe of legislation that gives special rights to homosexuals. . . . In an e-mail exchange with Mr. Glenn before his visit, Mr. Bell called him “a hate-mongering, homophobic bigot . . . from a documented hate group.” Mr. Bell later issued a public apology.25 This article on Calvin College in World generated a barrage of pro and con letters to the editor in the following weeks, all of which can still be read online.26 Many writers expressed appreciation for a college like Calvin that is open to the expression of different viewpoints but still maintains a clear Christian commitment. No one claimed the quotes in the article were inaccurate, but some claimed they did not give a balanced view. Some letters from current and recent students confirmed the essential accuracy of the World article, such as this one: I commend Lynn Vincent for writing “Shifting sand?” (May 10). As a sophomore at Calvin, I have been exposed firsthand to the changing of Calvin’s foundation. Being a transfer student, I was not fully aware of the special events like “Ribbon Week.” I asked a classmate what her purple ribbon meant and she said it’s a sign of acceptance of all people. I later found out that “all people” meant gays, lesbians, and bisexuals. I have been appalled by posters advertising a support group for GLBs (as they are called) around campus. God condemned the practice, so why cannot God’s judgment against GLB be proclaimed at Calvin? I am glad Calvin’s lack of the morals it was founded on is being made known to the Christian community outside of Calvin. Much prayer and action is needed if a change is to take place.—Katie Wagenmaker, Coopersville, Mich.27 Then in June 2004, the Christian Reformed Church named as the editor of Banner, its denominational magazine, the Rev. Robert De Moor, who had earlier written an editorial supporting legal recognition for homosexuals as “domestic partners.” The CRC’s position paper on homosexuality states, “Christian homosexuals, like all Christians, are called to discipleship, to holy obedience, and to the use of their gifts in the cause of the kingdom. Opportunities to serve within the offices and the life of the congregation should be afforded to them as they are to heterosexual Christians.”28 This does not indicate that the Christian Reformed Church has approved of homosexual activity (it has not), but it does indicate the existence of a significant struggle within the denomination, and the likelihood of more to come.

Beyond that, we feel very strongly that Wal-Mart really is not, and should not be, in the charity business. We don’t believe in taking a lot of money out of Wal-Mart’s cash registers and giving it to charity for the simple reason that any debit has to be passed along to somebody—either our shareholders or our customers. A few years ago, when Helen convinced me that our associates here in Bentonville needed a first-class exercise facility, she and I paid the million dollars in construction costs ourselves, plus an annual subsidy for a few years to get it started. We paid for it to show our sincere appreciation to the associates, but also because I don’t believe in asking the customers or the shareholders to pay for something like that—as worthy a cause as it may be. By not designating a large amount of corporate funds to some charity which the officers of Wal-Mart may happen to like, we feel we give our shareholders more discretion in supporting their own charities.

If you wish to be successful, you have be willing to invest the time, energy, and money necessary to associate with the right people.

Develop a strong thirst for positive associations and learning from others, because the right people can take you further than you can go on your own.

Your associations play a crucial part of your success equation. Study them closely because they will help or hinder you from reaching your potential.

Your environment and the associations you keep will affect how you think, feel, and act, and ultimately the results you get.

Fewer and fewer families can afford a roof over their head. This is among the most urgent and pressing issues facing America today, and acknowledging the breadth and depth of the problem changes the way we look at poverty. For decades, we’ve focused mainly on jobs, public assistance, parenting, and mass incarceration. No one can deny the importance of these issues, but something fundamental is missing. We have failed to fully appreciate how deeply housing is implicated in the creation of poverty. Not everyone living in a distressed neighborhood is associated with gang members, parole officers, employers, social workers, or pastors. But nearly all of them have a landlord.

Uncomplicated Systems Of giftcity - A Background The sort of present you give can have an enduring impression on the receiver. Gift will make a person feel special so it is important that when selecting a gift, you must always keep the receiver in mind. Gift has the power to keep up it for a long time and to develop relationship that is powerful. Particularly in the corporate world, a a happy customer or a partner that is satisfied can have an enormous impact on the business. Thus, when picking corporate gift, one must be attentive and be diplomatic as well. Firms organises occasions and events to market their services and products. During such occasions, corporate gifts Singapore can play an enormous part in attracting more customers and keep up the old ones. Companies can emboss the presents reach to more individuals and they give away to further their advertisement with company emblems. Inexpensive gift item like pencils mugs bags etc are perfect for such giveaways they not only promote the company but also bring more customers company may also organize Corporate Gifting such as jewellery branded goods electronics and gadgets etc for significant occasions giveaways to high achievers for the company or business associates. Some of the things proposed by Giftcitysingapore are leather goods, branded wristwatches, kitchenwares, gadgets and electronic good etc are perfect for corporate gifts. Such expensive items can be given on particular company's occasion and occasions. Depending on the occasion and recipients corporate gifts can be chosen. One should also keep in your mind not to tarnish the company's persona with affordable presents for special occasions when choosing corporate gifts. Latest gadgets and electronic devices makes wonderful gifts for family members and friends, the exact same thought can be used on corporate gift ideas. Everyone will appreciate being gifted with the most recent gadget in the industry. Present city website has also implied that electronic devices and gadgets are perfect corporate gifts. Gadgets and electronic devices even have practical use consequently most firms regularly give away such expensive gifts to valued employees and clients.

Be cautious when associating with those who have little or no value or appreciation for time.

Molesworth’s patron, Lord Shaftesbury. That word was politeness. Shaftesbury took a term associated with the world of jewelers and stonemasons (as in “polished” stones and marble) and elevated it to the highest of human virtues. Being polished or polite was more than just good manners, as we might say. Politeness for Shaftesbury encapsulated all the strengths of a sophisticated culture: its keen sense of understanding, its flourishing art and literature, its self-confidence, its regard for truth and the importance of intellectual criticism, and, most important, an appreciation of the humane side of our character. The motto of the Shaftesburys was “love, serve.” Kindness, compassion, self-restraint, and a sense of humor were, for Shaftesbury, the final fruits of a “polished” culture.

Gifts that are most appreciated are often associated with the country, or even better, the specific location you are from. These kinds of gifts may include coffee table picture books of your city or national parks, or mugs, t-shirts, paperweights, and so on that display your company or school logo.

On Friday, 3 December1993, at a charity luncheon in aid of the Headway National Head Injuries Association, the Princess announced her withdrawal from public life. In a sometimes quavering, yet defiant, voice she appealed for ‘time and space’ after more than a decade in the spotlight. During her five-minute speech she made a particular point of the unrelenting media exposure: ‘When I started my public life 12 years ago, I understood that the media might be interested in what I did. I realized then that their attention would inevitably focus on both our private and public lives. But I was not aware of how overwhelming that attention would become; nor the extent to which it would affect both my public duties and my personal life, in a manner that has been hard to bear.’ As she later said: ‘The pressure was intolerable then, and my job, my work was being affected. I wanted to give 110 per cent to my work, and I could only give 50…I owed it to the public to say “Thank you, I’m disappearing for a bit, but I’ll come back.”’ Indicating that she would continue to support a small number of charities while she set about rebuilding her private life, the Princess emphasized: ‘My first priority will continue to be our children, William and Harry, who deserve as much love, care and attention as I am able to give, as well as an appreciation of the tradition into which they were born.’ While she singled out the Queen and the Duke of Edinburgh for their ‘kindness and support’, Diana never once mentioned her estranged husband. In private, she was unequivocal about where the blame lay for her departure from the stage. ‘My husband’s side have made my life hell for the last year,’ she told a friend. When she reached the relative sanctuary of Kensington Palace that afternoon, Diana was relieved, saddened but quietly elated. Her retirement would give her a much-needed chance to reflect and refocus. If the separation had brought her the hope of a new life, her withdrawal from royal duties would give her the opportunity to translate that hope into a vibrant new career, one that would employ to the full her undoubted gifts of compassion and caring on a wider, international stage. A few months later, at a reception at the Serpentine Gallery, of which she was patron, the Princess was in fine form. She was relaxed, witty and happy among friends. The events of 1993 seemed a dim and dismal memory. As she chatted to the movie star Jeremy Irons he told her: ‘I’ve taken a year off acting.’ Diana smiled and replied: ‘So have I.

As Jimmy Boggs used to remind us, revolutions are made out of love for people and for place. He often talked about loving America enough to change it. “I love this country,” he used to say, “not only because my ancestors’ blood is in the soil but because of what I believe it can become.” Shea Howell, Oakland University rhetoric professor and former director of Detroit Summer, has helped hundreds of students and community organizers appreciate what Jimmy meant: Love isn’t just something you feel. It’s something you do every day when you go out and pick up the papers and bottles scattered the night before on the corner, when you stop and talk to a neighbor, when you argue passionately for what you believe with whoever will listen, when you call a friend to see how they’re doing, when you write a letter to the newspaper, when you give a speech and give ’em hell, when you never stop believing that we can all be more than we are. In other words, Love isn’t about what we did yesterday; it’s about what we do today and tomorrow and the day after. Taking King seriously also requires a paradigm shift in how we address the three main questions of philosophy: What does it mean to be a human being? How do we know? How shall we live? It means rejecting scientific rationalism (based on the Cartesian body-mind dichotomy), which recognizes as real only that which can be measured and therefore excludes the knowledge that comes from the heart or from relationships between people. It means that we must be willing to see with our hearts and not only with our eyes. King was assassinated before he could begin to develop strategies and praxis to implement this revolutionary/evolutionary perspective for our young people, our cities, and our country. After his death many of his closest associates were too overwhelmed or too busy taking advantage of the new opportunities for advancement within the system to keep his vision and his practice alive. We will never know how King would have developed had he lived to see the twenty-first century. What we do know is that in the forty years since his assassination, our communities have been turned into wastelands by the Hi-Tech juggernaut and the export of, first, factory and, now, computer jobs overseas so that global corporations can make more of a profit with cheaper labor. We have witnessed and shared the suffering of countless numbers of young people in our inner cities,

I also quickly came to appreciate the importance of watching what’s said around clients. When clients make unexpected requests for legal advice – as they often do – I learned that it was better to tell them I’d get back to them with an answer, and go away, research the question, and consult with a supervising attorney, rather than firing back an answer off-the-cuff. A friend of mine at another firm told me a story that illustrates the risks of saying too much. It seems an insurance company had engaged my friend’s California-based firm to help in defending against an environmental claim. This claim entailed reviewing huge volumes of documents in Arizona. So my friend’s firm sent teams of associates to Arizona, all expenses paid, on a weekly basis. Because the insurance company also sent its own lawyers and paralegals, as did other insurance companies who were also defendants in the lawsuit, the document review facility was often staffed with numerous attorneys and paralegals from different firms. Associates were instructed not to discuss the case with anyone unless they knew with whom they were speaking. After several months of document review, one associate from my friend’s firm abandoned his professionalism and discretion when he began describing to a young woman who had recently arrived at the facility what boondoggles the weekly trips were. He talked at length about the free airfare, expensive meals, the easy work, and the evening partying the trips involved. As fate would have it, the young woman was a paralegal working for the insurance company – the client who was paying for all of his “perks” – and she promptly informed her superiors about his comments. Not surprisingly, the associate was fired before the end of the month. My life as an associate would have been a lot easier if I had delegated work more freely. I’ve mentioned the stress associated with delegating work, but the flip side of that was appreciating the importance of asking others for help rather than doing everything myself. I found that by delegating to paralegals and other staff members some of my more tedious assignments, I was free to do more interesting work. I also wish I’d given myself greater latitude to make mistakes. As high achievers, law students often put enormous stress on themselves to be perfect, and I was no different. But as a new lawyer, I, of course, made mistakes; that’s the inevitable result of inexperience. Rather than expect perfection and be inevitably disappointed, I’d have been better off to let myself be tripped up by inexperience – and focus, instead, on reducing mistakes caused by carelessness. Finally, I tried to rely more on other associates within the firm for advice on assignments and office politics. When I learned to do this, I found that these insights gave me either the assurance that I was using the right approach, or guidance as to what the right approach might be. It didn’t take me long to realize that getting the “inside scoop” on firm politics was crucial to my own political survival. Once I figured this out, I made sure I not only exchanged information with other junior associates, but I also went out of my way to gather key insights from mid-level and senior associates, who typically knew more about the latest political maneuverings and happenings. Such information enabled me to better understand the various personal agendas directing work flow and office decisions and, in turn, to better position myself with respect to issues and cases circulating in the office.

Thus it would be a serious mistake to understand the images of Revelation as timeless symbols. Their character conforms to the contextuality of Revelation as a letter to the seven churches of Asia. Their resonances in the specific social, political, cultural and religious world of their first readers need to be understood if their meaning is to be appropriated today. They do not create a purely self-contained aesthetic world with no reference outside itself, but intend to relate to the world in which the readers live in order to reform and to redirect the readers’ response to that world. However, if the images are not timeless symbols, but relate to the ‘real’ world, we need also to avoid the opposite mistake of taking them too literally as descriptive of the ‘real’ world and of predicted events in the ‘real’ world. They are not just a system of codes waiting to be translated into matter-of-fact references to people and events. Once we begin to appreciate their sources and their rich symbolic associations, we realize that they cannot be read either as literal descriptions or as encoded literal descriptions, but must be read for their theological meaning and their power to evoke response.

While the squire pulled out a flat weed she was beside herself with pity for humanity. This short, this fearful loveliness, in which men and women, heroic and baffled, struggling to wisdom, age as they struggle; wrestle upwards and drop into the ground. This marriage, this association, with matter, what a high-handed experiment, but what admirable victims! Man, with his eye on death, draws his foot from the womb. There is not time for anything, yet there is time for everything. No sooner appreciate love than skin withers, no sooner grow wise than we are unfit for wisdom. Learning to live and defeated by death. Discovery succeeds discovery, and nothing accumulates. We live haunted. We grasp and grasp; what we hold dissolves, our very hands dissolve.

When we think of success, we often associate those who are successful with the things they do rather than the things they don’t, and focus is found in the latter.

One of the most neglected virtues of our daily existence is appreciation. Somehow, we neglect to praise our son or daughter when he or she brings home a good report card, and we fail to encourage our children when they first succeed at baking a cake or building a birdhouse. Nothing pleases children more than this kind of parental interest and approval. The next time you enjoy a filet mignon at the club, send word to the chef that it was excellently prepared, and when a tired salesperson shows you unusual courtesy, please mention it. Every minister, lecturer and public speaker knows the discouragement of pouring himself or herself out to an audience and not receiving a single ripple of appreciative comment. What applies to professionals applies doubly to workers in offices, shops and factories and our families and friends. In our interpersonal relations we should never forget that all our associates are human beings and hunger for appreciation. It is the legal tender that all souls enjoy. Try leaving a friendly trail of little sparks of gratitude on your daily trips. You will be surprised how they will set small flames of friendship that will be rose beacons on your next visit.

Domestic creatures don’t need to live by their wits. It behooves them to be accepting of their lot, not uppity. Cows and goats don’t seem very alert to their surroundings; they don’t have to be. And neither do the people who keep them. Archaeologist Colin Groves writes, “Humans have undergone a reduction in environmental awareness in parallel to domestic species and for exactly the same reason.” He explains that domestication is a kind of partnership in which “each partner is, to a degree, sheltered by its association with the other.” Groves says security has cost us a certain dulling of senses, explaining that brain changes have caused in humans “the decline of environmental appreciation.

The founding fathers of the European Union did not hesitate to speak about their aim, i.e. a European Federation. In 1950, in the establishment of the “Steel and Coal Community”, they suggested that economic interdependence associated with the establishment of a High Authority would lead to a European Federation. Robert Schuman (1886-1963), a Frenchman born in Luxemburg, deeply influenced by his background in the French-German border and a first-hand witness of the calamities of ethnic divisions effected by World War II, through his internationally renowned Schuman Plan (May 09, 1950) deservedly considered amongst the founding fathers of the EU, seemed to be precisely aware of where this endeavour would eventually lead to: “The pooling of coal and steel production will immediately assure the establishment of common bases for economic development as a first step for the European Federation… By pooling basic industrial production and setting-up a new High Authority whose decisions will be binding on France, Germany and other member countries, these proposals will bring to reality the first solid groundwork for a European Federation vital to the preservation of world peace” [Schuman, R. 1950, 1]. In the establishment of the ‘Coal and Steel Community’, Schuman appreciated that the High Authority would function “as a first (mean) for the European Federation” [1950, 1].