Assurance And Consistency Quotes

I have received no assurance that anything we can do will eradicate suffering. I think the best results are obtained by people who work quietly away at limited objectives, such as the abolition of the slave trade, or prison reform, or factory acts, or tuberculosis, not by those who think they can achieve universal justice, or health, or peace. I think the art of life consists in tackling each immediate evil as well as we can.

Having belief means not just expecting others to meet our standards, but also being consistent and trustworthy in fulfilling our own assurances.

Just as Christians should not be constantly feeling the pulse of their spiritual life, so too the Christian community has not been given to us by God for us to be continually taking its temperature. The more thankfully we daily receive what is given to us, the more assuredly and consistently will community increase and grow from day to day as God pleases

There’s only one way to assure consistently good work. That is consistently thorough preparation.

Shakespeare calls jealousy yellow and green; I think it may be called black and white for it most assuredly views white as black, and black as white. The most fanciful surmises wear the aspect of truth, the greatest improbabilities appear as consistent realities.

I do assure you, Sir, that I have no pretension whatever of that kind of elegance which consists in tormenting a respectable man. I would rather be paid the compliment of being believed sincere. I thank you again and again for the honour you have done me in your proposals, but to accept them is absolutely impossible. My feelings in every respect forbid it. Can I speak plainer? Do not consider me now as an elegant female intending to plague you, but as a rational creature speaking the truth from her heart.

All the managers I interviewed had the same sense of identity and self-assurance. None of them were arrogant. Instead, they were clear about who they were and what needed accomplishing. They used that sense of self to engage their team and learn each team member’s strengths and contributions. Their courage and confidence were infectious to their team and to anyone who crossed their paths.

Celia endeavors to be as helpful as she can, which consists mainly of fetching cups of tea and finding new and creative ways to assure people everything will be fine.

The ploy of using dark psychology to dehumanise certain ethnic and religious groups is so effective that it has been used repeatedly throughout history. Such racist psychology with discriminatory dehumanisation consists of five basic elements that include alluding to the below par intelligence or morality of the minority group to cause it to be ostracised while boosting the ego of the majority by assuring them of their own superiority; using infestation analogies to make the majority fearful that the minority is a threat to their welfare and security; comparing and referring to the minority as animals with the Nazis having frequently referred to innocent Jewish victims as rats; encouraging the use of violence by the majority who have been brainwashed into accepting that the minority are inhuman; and physically isolating or removing the minority by means of deportation, the formation of ghettos, or the use of concentration camps.

Feeding that ego by consistently printing and televising stories about the murders was assuring that there would be more murders.

We believe in the wrong things. That's what frustrates me the most. Not the lack of belief, but the belief in the wrong things. You want meaning? Well, the meanings are out there. We're just so damn good at reading them wrong. I don't think meaning is something that can be explained. You have to understand it on your own. It's like when you're starting to read. First, you learn the letters. Then, once you know what sounds the letters make, you use them to sound out words. You know that c-a-t leads to cat and d-o-g leads to dog. But then you have to make that extra leap, to understand that the word, the sound, the "cat" is connected to an actual cat , and that "dog" is connected to an actual dog. It's that leap, that understanding, that leads to meaning. And a lot of the time in life, we're still just sounding things out. We know the sentences and how to say them. We know the ideas and how to present them. We know the prayers and which words to say in what order. But that's only spelling" It's much harder to lie to someone's face. But. It is also much harder to tell the truth to someone's face. The indefatigable pursuit of an unattainable perfection, even though it consist in nothing more than in the pounding of an old piano, is what alone gives a meaning to our life on this unavailing star. (Logan Pearsall Smith) Being alone has nothing to do with how many people are around. (J.R. Moehringer) You could be standing a few feet away...I could have sat next to you on the subway, or brushed beside you as we went through the turnstiles. But whether or not you are here, you are here- because these words are for you, and they wouldn't exist is you weren't here in some way. At last I had it--the Christmas present I'd wanted all along, but hadn't realized. His words. The dream was obviously a sign: he was too enticing to resist. Wow. You must have a lot of faith in me. Which I appreciate. Even if I'm not sure I share it. I could do this on my own, and not freak out that I had no idea what waited for me on the other side of this night. Hope and belief. I'd always wanted hope, but never believed that I could have such an adventure on my own. That I could own it. And love it. But it happened. Because I'm So uncool and so afraid. If there was a clue, that meant the mystery was still intact I fear you may have outmatched me, because not I find these words have nowhere to go. It's hard to answer a question you haven't been asked. It's hard to show that you tried unless you end up succeeding. This was not a haystack. We were people, and people had ways of finding eachother. It was one of those moments when you feel the future so much that is humbles the present. Don't worry. It's your embarrassment at not having the thought that counts. You think fairy tales are only for girls? Here's ahint- ask yourself who wrote them. I assure you, it wasn't just the women. It's the great male fantasy- all it takes is one dance to know that she's the one. All it takes is the sound of her song from the tower, or a look at her sleeping face. And right away you know--this is the girl in your head, sleeping or dancing or singing in front of you. Yes, girls want their princes, but boys want their princesses just as much. And they don't want a very long courtship. They want to know immediately. Be careful what you;re doing, because no one is ever who you want them to be. And the less you really know them, the more likely you are to confuse them with the girl or boy in your head You should never wish for wishful thinking

My weakness consists in not having a discriminating eye for the incidental --- for the externals, --- no eye for the hod of the rag-picker or the fine linen of the next mean. Next man---that's it. I have met so many men." he pursued, with momentary sadness--- "met them too with a certain, certain impact, let us say; like this fellow, for instance--- and in each case all I could see was merely a human being. A confounded democratic quality of vision which may be better than total blindness, but has been of no advantage to me-- I can assure you. Men expect one to take into account their fine linen. But I never could get up any enthusiasm about these things. Oh! It's a failing; and then comes a soft evening; a lot of men too indolent for whist-- and a story...." [p.44]

AT TIMES ALMOST ALL OF US ENVY THE ANIMALS. They suffer and die, but they do not seem to make a “problem” of it. Their lives seem to have so few complications. They eat when they are hungry and sleep when they are tired, and instinct rather than anxiety seems to govern their few preparations for the future. As far as we can judge, every animal is so busy with what he is doing at the moment that it never enters his head to ask whether life has a meaning or a future. For the animal, happiness consists in enjoying life in the immediate present—not in the assurance that there is a whole future of joys ahead of him. This

Celia endeavors to be as helpful as she can, which consists mainly of fetching cups of tea and finding new and creative ways to assure people that everything will be fine.

They abolish the external form, they suppress the formal sales of slaves, and then they imagine and assure others that slavery is abolished. They are unwilling to see that it still exists, since people, as before, like to profit by the labor of others, and think it good and just. This being given, there will always be found beings stronger or more cunning than others to profit thereby. The same thing happens in the emancipation of woman. At bottom feminine servitude consists entirely in her assimilation with a means of pleasure. They excite woman, they give her all sorts of rights equal to those of men, but they continue to look upon her as an object of sensual desire, and thus they bring her up from infancy and in public opinion.

THE PURPOSE OF this whole method of workflow management is not to let your brain become lax, but rather to enable it to move toward more elegant and productive activity. In order to earn that freedom, however, your brain must engage on some consistent basis with all your commitments and activities. You must be assured that you’re doing what you need to be doing, and that it’s OK to be not doing what you’re not doing.

No plan can assure your success till you head your life by chance

The knowledge of faith consists in assurance rather than in comprehension. . . . We add the words “sure and firm” in order to express a more solid constancy of persuasion.

The more thankfully we daily receive what is given to us, the more assuredly and consistently will community increase and grow from day to day as God pleases.

Everyone take his revenge on the world. My revenge consists in bearing my distress and anguish enclosed deeply within me while my laughter entertains everyone. If I see someone suffer I give him my sympathy, console him as best I can, and listen to him calmly when he assures me that I am fortunate. If only I can keep this up until the day I die I shall have had my revenge

Everyone takes his revenge on the world. My revenge consists in bearing my distress and anguish enclosed deeply within me while my laughter entertains everyone. If I see someone suffer I give him my sympathy, console him as best I can, and listen to him calmly when he assures me that I am fortunate. If I can only keep this up until the day I die I shall have had my revenge.

To pursue it is to pursue a constantly retreating phantom, and the faster you chase it, the faster it runs ahead, This is why all the affairs of civilization are rushed, why hardly anyone enjoys what he has, and is forever seeking more and more. Happiness, then, will consist, not of solid and substantial realities, but of such abstract and superficial things as promises, hopes, and assurances.

For Sehra who broke the silence of hypocrisy, that Allah consistently says he hates; in the dictionary meaning of Satan out of 3 – 1 is hypocrisy – So – while many misguided people around the world will condemn you – Allah will love you for following his command. I am very proud of you and can assure you that from here on you will find yourself transformed for a greater purpose. My love and prayers.

--As I must therefore conclude that you are not serious in your rejection of me, I shall choose to attribute it to your wish of increasing my love by suspense, according to the usual practice of elegant females." --"I do assure you, sir, that I have no pretensions whatever to that kind of elegance which consists in tormenting a respectable man. I would rather be paid the compliment of being believed sincere.

O youth! youth! you have no concerns, you possess, as it were, all the treasures of the universe, even grief is a comfort to you, even sadness suits your looks, you are self-assured and bold, you say: 'Look, I'm the only one alive!' while the very days of your life run away and vanish without a trace and without number and everything in you disappears like wax, like snow in the heat of the sun... And perhaps the entire secret of your charm consists not in the possibility of doing everything, but in the possibility of thinking you can do everything, perhaps it consists precisely in the fact that you want only to scatter on the wind energies that you wouldn't know how to use for anything else, perhaps it consists in the fact that each one of us seriously regards himself as a spendthrift and seriously considers that he has the right to say: 'Oh, the things I could have done if only I hadn't wasted my time!

Forty percent of the workforce are white-collar workers, most of whom have some of the most tedious and idiotic jobs ever concocted. Entire industries, insurance and banking and real estate for instance, consist of nothing but useless paper-shuffling. It is no accident that the "tertiary sector," the service sector, is growing while the "secondary sector" (industry) stagnates and the "primary sector" (agriculture) nearly disappears. Because work is unnecessary except to those whose power it secures, workers are shifted from relatively useful to relatively useless occupations as a measure to assure public order. Anything is better than nothing. That's why you can't go home just because you finish early. They want your *time*

What you describe is parasitism, not love. When you require another individual for your survival, you are a parasite on that individual. There is no choice, no freedom involved in your relationship. It is a matter of necessity rather than love. Love is the free exercise of choice. Two people love each other only when they are quite capable of living without each other but choose to live with each other. We all-each and every one of us-even if we try to pretend to others and to ourselves that we don't have dependency needs and feelings, all of us have desires to be babied, to be nurtured without effort on our parts, to be cared for by persons stronger than us who have our interests truly at heart. No matter how strong we are, no matter how caring and responsible and adult, if we look clearly into ourselves we will find the wish to be taken care of for a change. Each one of us, no matter how old and mature, looks for and would like to have in his or her life a satisfying mother figure and father figure. But for most of us these desires or feelings do not rule our lives; they are not the predominant theme of our existence. When they do rule our lives and dictate the quality of our existence, then we have something more than just dependency needs or feelings; we are dependent. Specifically, one whose life is ruled and dictated by dependency needs suffers from a psychiatric disorder to which we ascribe the diagnostic name "passive dependent personality disorder." It is perhaps the most common of all psychiatric disorders. People with this disorder, passive dependent people, are so busy seeking to be loved that they have no energy left to love…..This rapid changeability is characteristic of passive dependent individuals. It is as if it does not matter whom they are dependent upon as long as there is just someone. It does not matter what their identity is as long as there is someone to give it to them. Consequently their relationships, although seemingly dramatic in their intensity, are actually extremely shallow. Because of the strength of their sense of inner emptiness and the hunger to fill it, passive dependent people will brook no delay in gratifying their need for others. If being loved is your goal, you will fail to achieve it. The only way to be assured of being loved is to be a person worthy of love, and you cannot be a person worthy of love when your primary goal in life is to passively be loved. Passive dependency has its genesis in lack of love. The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents' failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deep seated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of "I don't have enough" and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve. In summary, dependency may appear to be love because it is a force that causes people to fiercely attach themselves to one another. But in actuality it is not love; it is a form of antilove. Ultimately it destroys rather than builds relationships, and it destroys rather than builds people.

O youth! youth! you have no concerns, you possess, as it were, all the treasures of the universe, even grief is a comfort to you, even sadness suits your looks, you are self-assured and bold, you say: 'Look, I'm the only one alive!' while the very days of your life run away and vanish without a trace and without number and everything in you disappears like wax, like snow in the hear of the sun... And perhaps the entire et of your charm consists not in the possibility of doing everything, but in the possibility of thinking perhaps it consists precisely in the fact that you want only to scatter on the wind energies that you wouldn't know how to use for anything else, perhaps it consists in the fact that each one of us seriously regards himself as a spendthrift and seriously considers that he has the right to say: 'Oh, the things I could have done if only I hadn't wasted my time!

This, therefore, is that christian comfort, spoken of in this question of the catechism, which is an only and solid comfort, both in life and death--a comfort consisting in the assurance of the free remission of sin, and of reconciliation with God, by and on account of Christ, and a certain expectation of eternal life, impressed upon the heart by the holy Spirit through the gospel, so that we have no doubt but that we are the property of Christ, and are beloved of God for his sake, and saved forever, according to the declaration of the Apostle Paul:

This consists in a peculiar feeling, which never leaves him personally, which he finds shared by many others, and which he may suppose millions more also experience. It is a feeling which he would like to call a sensation of eternity, a feeling as of something limitless, unbounded, something “oceanic.“ It is, he says, a purely subjective experience, not an article of belief; it implies no assurance of personal immortality, but it is the source of the religious spirit and is taken hold off by the various Churches and religious systems, directed by them into definite channels, and also, no doubt, used up in them. One may rightly call oneself religious on the ground of this oceanic feeling alone, even though one reject all beliefs and all illusions.

The experience of stress has three components. The first is the event, physical or emotional, that the organism interprets as threatening. This is the stress stimulus, also called the stressor. The second element is the processing system that experiences and interprets the meaning of the stressor. In the case of human beings, this processing system is the nervous system, in particular the brain. The final constituent is the stress response, which consists of the various physiological and behavioural adjustments made as a reaction to a perceived threat. We see immediately that the definition of a stressor depends on the processing system that assigns meaning to it. The shock of an earthquake is a direct threat to many organisms, though not to a bacterium. The loss of a job is more acutely stressful to a salaried employee whose family lives month to month than to an executive who receives a golden handshake. Equally important is the personality and current psychological state of the individual on whom the stressor is acting. The executive whose financial security is assured when he is terminated may still experience severe stress if his self-esteem and sense of purpose were completely bound up with his position in the company, compared with a colleague who finds greater value in family, social interests or spiritual pursuits. The loss of employment will be perceived as a major threat by the one, while the other may see it as an opportunity. There is no uniform and universal relationship between a stressor and the stress response. Each stress event is singular and is experienced in the present, but it also has its resonance from the past. The intensity of the stress experience and its long-term consequences depend on many factors unique to each individual. What defines stress for each of us is a matter of personal disposition and, even more, of personal history. Selye discovered that the biology of stress predominantly affected three types of tissues or organs in the body: in the hormonal system, visible changes occurred in the adrenal glands; in the immune system, stress affected the spleen, the thymus and the lymph glands; and the intestinal lining of the digestive system. Rats autopsied after stress had enlarged adrenals, shrunken lymph organs and ulcerated intestines.

Only under a polity in which all citizens enjoy equal rights—corresponding to the liberal ideal, which has nowhere ever been fully achieved—can there be political parties consisting of associations of persons who want to see their ideas on legislation and administration put into effect. For there can very well be differences of opinion concerning the best way to achieve the liberal aim of assuring peaceful social cooperation, and these differences of opinion must join issue as conflicts of ideas. Thus, in a liberal society there could be socialist parties too. Even parties that seek to have a special legal position conceded to particular groups would not be impossible under a liberal system. But all these parties must acknowledge liberalism (at least temporarily, until they emerge victorious) so far as to make use in their political struggles solely of the weapons of the intellect, which liberalism views as the only ones permissible in such contests, even though, in the last analysis, as socialists or as champions of special privileges, the members of the antiliberal parties reject the liberal philosophy.

Dans la bouche de ces prétendus représentants du prolétariat, toutes les formules socialistes perdent leur sens réel. La lutte de classe reste toujours le grand principe ; mais elle doit être subordonnée à la solidarité nationale1. L’internationalisme est un article de foi en l’honneur duquel les plus modérés se déclarent prêts à prononcer les serments les plus solennels; mais le patriotisme impose aussi des devoirs sacrés2. L’émancipation des travailleurs doit être l’œuvre des travailleurs eux-mêmes, comme on l’imprime encore tous les jours, mais la véritable émancipation consiste à voter pour un professionnel de la politique, à lui assurer les moyens de se faire une bonne situation, à se donner un maître. Enfin l’État doit disparaître et on se garderait de contester ce qu’Engels a écrit là-dessus; mais cette disparition aura lieu seulement dans un avenir si lointain que l’on doit s’y préparer en utilisant provisoirement l’État pour gaver les politiciens de bons morceaux ; et la meilleure politique pour faire disparaître l’État consiste provisoirement à renforcer la machine gouvernementale ; Gribouille, qui se jette à l’eau pour ne pas être mouillé par la pluie, n’aurait pas raisonné autrement. Etc, etc.

I well believe, dear Mother, that it is somewhat painful for you that I have travelled so far away from you and was not even able to bid you farewell. Indeed, do not think as though I had no filial love for you or else I would not have accepted this call or at least would have asked for your advice. I could not possibly refuse the call, otherwise I would have been disobedient to the heavenly Father who has sufficiently assured me of His will. Time did not permit me to bid you farewell in person. I had to hurry with my dear colleague to my congregation that was already underway. . . . My congregation, to which the wonderful God has led me, is indeed still small but consists mainly of such people who already have suffered much for Christ's sake and therefore have their Christianity not in the mouth but in the heart and demonstrate it in deed. For that reason I not only have love for these upright people with my heart and with joy want to live and die with them in America, but they also love me more than I am worthy and would share their heart with me if they could. . . . [I]f the wind remains good, we will arrive with God's help in 5 or 6 weeks to the place and location for which we rather earnestly yearn because it is said to be a good, fruitful, and blessed land.

It is often sadly remarked that the bad economists present their errors to the public better than the good economists present their truths. It is often complained that demagogues can be more plausible in putting forward economic nonsense from the platform than the honest men who try to show what is wrong with it. But the basic reason for this ought not to be mysterious. The reason is that the demagogues and bad economists are presenting half-truths. They are speaking only of the immediate effect of a proposed policy or its effect upon a single group. As far as they go they may often be right. In these cases the answer consists in showing that the proposed policy would also have longer and less desirable effects, or that it could benefit one group only at the expense of all other groups. The answer consists in supplementing and correcting the half-truth with the other half. But to consider all the chief effects of a proposed course on everybody often requires a long, complicated, and dull chain of reasoning. Most of the audience finds this chain of reasoning difficult to follow and soon becomes bored and inattentive. The bad economists rationalize this intellectual debility and laziness by assuring the audience that it need not even attempt to follow the reasoning or judge it on its merits because it is only "classicism" or "laissez faire" or "capitalist apologetics" or whatever other term of abuse may happen to strike them as effective.

Now it is at once well worth noting that, on the one hand, the sufferings and afflictions of life can easily grow to such an extent that even death, in the flight from which the whole of life consists, becomes desirable, and a man voluntarily hastens to it. Again, on the other hand, it is worth noting that, as soon as want and suffering give man a relaxation, boredom is at once so near that he necessarily requires diversion and amusement. The striving after existence is what occupies all living things, and keeps them in motion. When existence is assured to them, they do not know what to do with it. Therefore the second thing that sets them in motion is the effort to get rid of the burden of existence, to make it no longer felt, “to kill time,” in other words, to escape from boredom. Accordingly we see that almost all men, secure from want and cares, are now a burden to themselves, after having finally cast off all other burdens. They regard as a gain every hour that is got through, and hence every deduction from that very life, whose maintenance as long as possible has till then been the object of all their efforts. Boredom is anything but an evil to be thought of lightly; ultimately it depicts on the countenance real despair. It causes beings who love one another as little as men do, to seek one another so much, and thus becomes the source of sociability. From political prudence public measures are taken against it everywhere, as against other universal calamities, since this evil, like its opposite extreme, famine, can drive people to the greatest excesses and anarchy; the people need panem et circenses.

Scrupling to do writings relative to keeping slaves has been a means of sundry small trials to me, in which I have so evidently felt my own will set aside that I think it good to mention a few of them. Tradesmen and retailers of goods, who depend on their business for a living, are naturally inclined to keep the good-will of their customers; nor is it a pleasant thing for young men to be under any necessity to question the judgment or honesty of elderly men, and more especially of such as have a fair reputation. Deep-rooted customs, though wrong, are not easily altered; but it is the duty of all to be firm in that which they certainly know is right for them. A charitable, benevolent man, well acquainted with a negro, may, I believe, under some circumstances, keep him in his family as a servant, on no other motives than the negro's good; but man, as man, knows not what shall be after him, nor hath he any assurance that his children will attain to that perfection in wisdom and goodness necessary rightly to exercise such power; hence it is clear to me, that I ought not to be the scribe where wills are drawn in which some children are made ales masters over others during life. About this time an ancient man of good esteem in the neighborhood came to my house to get his will written. He had young negroes, and I asked him privately how he purposed to dispose of them. He told me; I then said, "I cannot write thy will without breaking my own peace," and respectfully gave him my reasons for it. He signified that he had a choice that I should have written it, but as I could not, consistently with my conscience, he did not desire it, and so he got it written by some other person. A few years after, there being great alterations in his family, he came again to get me to write his will. His negroes were yet young, and his son, to whom he intended to give them, was, since he first spoke to me, from a libertine become a sober young man, and he supposed that I would have been free on that account to write it. We had much friendly talk on the subject, and then deferred it. A few days after he came again and directed their freedom, and I then wrote his will.

It was clear to me that, if nothing could be achieved by means of voluntary discussion and negotiation in Geneva, we had to leave Geneva. Never in my life have I imposed on anyone. Whoever does not want to speak to me does not have to. I don’t care! We are eighty-five million Germans, and these Germans do not need that; they have a mighty historic past. They already had an empire when England was only a small island. And that for more than three hundred years. For England these colonies are useless. It has forty million square kilometers [this forty-million figure consists mostly of the colonies]. What is it doing with them? Nothing at all. It is the avarice of old usurers, who do not want to give away what they possess. They are sick creatures. If they see that their neighbor has nothing to eat, they would still rather throw what they possess into the sea than give it away, even if they cannot use it themselves. They get ill at the thought that they could lose something. And I did not even ask for anything that belonged to the English. I asked only for what they robbed us of and stole from us in the years 1918 and 1919! Robbery and theft contrary to the solemn assurances of the American president Wilson! We did not ask anything of them, we did not make any demands. Again and again, I stretched my hand out to them, and, still, everything was in vain. The reasons are clear to us: for one, it is German unification as such. They hate this, our state, irrespective of what it looks like, whether it is imperial or National Socialist, democratic or authoritarian. That makes no difference to them. And second: above all, they hate the rise of this Reich. And here lust for power abroad and base egoism at home join forces. When they say, “We can never come to an understanding with this world,” then this world is the world of the awakening social conscience, with which they cannot come to an understanding. I can make only one response to these gentlemen on both sides of the ocean: the socialist world will be the victorious one in the end! The social conscience of all people will be roused. They can wage wars for their capitalist interests, but these wars themselves will ultimately pave the way for social upheaval among their people. It is not possible in the long run to gear hundreds of millions of people to the interests of a few individuals. The common interest of mankind will gain the victory over the interests of these small, plutocratic profiteers! Just a short while ago, they conclusively proved to us that our officers and generals are worthless because they are young and infected with National Socialist thinking, that is, they have some contact with the broad masses. Now events have shown where the better generals are, over there or here! If this war lasts any longer, then this will be a great misfortune for England. They will get to see real action. And, one day, perhaps the English will send a commission over here in order to adopt our platform! National Socialism will determine the coming millennia in German history, which would be unthinkable without it. It will fade away only when its political planks have become self-evident. Speech in the Sportpalast Berlin, January 30, 1941

People, for the most part, live in the objective-immediate mode (discussed earlier). This means that they are totally absorbed in and identified with positive worldly interests and projects, of which there is an unending variety. That is to say, although they differ from one another in their individual natures, the contents of their respective positivities, they are all alike in being positive. Thus, although the fundamental relation between positives is conflict (on account of their individual differences), they apprehend one another as all being in the same boat of positivity, and they think of men generally in terms of human solidarity, and say 'we'. But the person who lives in the subjective-reflexive mode is absorbed in and identified with, not the positive world, but himself. The world, of course, remains 'there' but he regards it as accidental (Husserl says that he 'puts it in parentheses, between brackets'), and this means that he dismisses whatever positive identification he may have as irrelevant. He is no longer 'a politician' or 'a fisherman', but 'a self'. But what we call a 'self', unless it receives positive identification from outside, remains a void, in other words a negative. A 'self', however, is positive in this respect—it seeks identification. So a person who identifies himself with himself finds that his positivity consists in negativity—not the confident 'I am this' or 'I am that' of the positive, but a puzzled, perplexed, or even anguished, 'What am I?'. (This is where we meet the full force of Kierkegaard's 'concern and unrest'.) Eternal repetition of this eternally unanswerable question is the beginning of wisdom (it is the beginning of philosophy); but the temptation to provide oneself with a definite answer is usually too strong, and one falls into a wrong view of one kind or another. (It takes a Buddha to show the way out of this impossible situation. For the sotāpanna, who has understood the Buddha's essential Teaching, the question still arises, but he sees that it is unanswerable and is not worried; for the arahat the question no longer arises at all, and this is final peace.) This person, then, who has his centre of gravity in himself instead of in the world (a situation that, though usually found as a congenital feature, can be acquired by practice), far from seeing himself with the clear solid objective definition with which other people can be seen, hardly sees himself as anything definite at all: for himself he is, at best, a 'What, if anything?'. It is precisely this lack of assured self-identity that is the secret strength of his position—for him the question-mark is the essential and his positive identity in the world is accidental, and whatever happens to him in a positive sense the question-mark still remains, which is all he really cares about. He is distressed, certainly, when his familiar world begins to break up, as it inevitably does, but unlike the positive he is able to fall back on himself and avoid total despair. It is also this feature that worries the positives; for they naturally assume that everybody else is a positive and they are accustomed to grasp others by their positive content, and when they happen to meet a negative they find nothing to take hold of.

CONFUSION 3: HOW TO GET YOUR CUSTOMER TO BUY If your Marketing Process begins with the identification of who your Customer is, followed by your Positioning Strategy to attract that Customer to your door, this Benchmark calls for the creation of an organized Selling Process. It’s what we at E-Myth call your Lead Conversion Process. This is the system through which you consistently assure your customers that, indeed, your business was created just for them. And just like your USP, your Lead Conversion Process demands that you organize just the right words in just the right order, to support your Customers’ need for congruity. In this case, congruity means consistency—meaning that the script your salespeople use is congruent with the promise your USP made. And it’s done in exactly the same way each time. While your USP makes a promise to your Customers, your Lead Conversion System helps your prospective Customers understand exactly how you intend to keep that promise when they buy your services. CONFUSION 4: HOW TO KEEP YOUR CUSTOMER HAPPY Let’s say you’ve overcome the first three confusions—now how do you keep your Customer happy?

Perhaps the most obvious difference between modern social and personality psychology is that the former is based almost exclusively on experiments, whereas the latter is usually based on correlational studies. […] In summary, over the past 50 years social psychology has concentrated on the perceptual and cognitive processes of person perceivers, with scant attention to the persons being perceived. Personality psychology has had the reverse orientation, closely examining self-reports of individuals for indications of their personality traits, but rarely examining how these people actually come off in social interaction. […] individuals trained in either social or personality psychology are often more ignorant of the other field than they should be. Personality psychologists sometimes reveal an imperfect understanding of the concerns and methods of their social psychological brethren, and they in particular fail to comprehend the way in which so much of the self-report data they gather fails to overcome the skepticism of those trained in other methods. For their part, social psychologists are often unfamiliar with basic findings and concepts of personality psychology, misunderstand common statistics such as correlation coefficients and other measures of effect size, and are sometimes breathtakingly ignorant of basic psychometric principles. This is revealed, for example, when social psychologists, assuring themselves that they would not deign to measure any entity so fictitious as a trait, proceed to construct their own self-report scales to measure individual difference constructs called schemas or strategies or construals (never a trait). But they often fail to perform the most elementary analyses to confirm the internal consistency or the convergent and discriminant validity of their new measures, probably because they do not know that they should. […] an astonishing number of research articles currently published in major journals demonstrate a complete innocence of psychometric principles. Social psychologists and cognitive behaviorists who overtly eschew any sympathy with the dreaded concept of ‘‘trait’’ freely report the use of self-report assessment instruments of completely unknown and unexamined reliability, convergent validity, or discriminant validity. It is almost as if they believe that as long as the individual difference construct is called a ‘‘strategy,’’ ‘‘schema,’’ or ‘‘implicit theory,’’ then none of these concepts is relevant. But I suspect the real cause of the omission is that many investigators are unfamiliar with these basic concepts, because through no fault of their own they were never taught them.

Americans have seen this before. In June 2008, then Senator Barack Obama assured everyone, “I have said consistently that I believe that the Second Amendment is an individual right, and that was the essential decision that the Supreme Court came down on.”7 But just months earlier, in February 2008, Obama came out in support of D.C.’s handgun ban.8 And in April of that year, Obama said of Americans, “they get bitter, they cling to guns or religion.

Consider, finally, what it meant to Him to do this for us. “I go,” He says. Where is He going? He is going to the Garden of Gethsemane to sweat drops of blood. Where is He going? He is going to be arrested, to be tried in court, to be mocked and jeered and laughed at. He is going to be spat upon, to have His holy body scourged. He is going to have a crown of thorns placed upon His head. They will take Him and drive cruel nails into His blessed hands and feet. He is going to be nailed to a tree. Can you picture it happening to you, with nails being hammered in through hands and feet? That is what He is going to. And, too, He is going to endure the mockery and the spitting and the jeering of the cruel mob; they did not know who He was or what He was doing. He is going to die and to be laid in a grace, He who is the eternal Son of God through whom the world was made and by whom all things consist. He is going deliberately to all that because that is the only way whereby the door and the gate of heaven can be opened for us. “I go to prepare a place in heaven with God, a mansion for you. Beloved friend, have you realised that the Lord Jesus Christ has done all that for you? If you see it, if you believe it, you will agree with Paul when he says that you are not your own, you “are bought with a price,” therefore you must give yourself and your life to Him (1 Cor. 6:20). If you believe Him, you can know for certain that He has prepared a place for you and will come again and received you unto Himself so that where He is, you shall be also.

God’s grace works to open your eyes to see yourself as a parent accurately. I have to confess that I started out my parenting days as a self-assured, self-righteous parent. I thought I was way more mature than I actually was. I saw myself as a consistent law-keeper and not a law-breaker. I had no idea, as I began, what a negative effect my self-righteousness had on my relationship with my children and the way I handled their weaknesses and failures. If you fall into thinking that you keep God’s law perfectly (although few people consciously say that to themselves), then you expect the people around you to do the same. Self-righteous people find it all too easy to judge and condemn people who are not measuring up to the standard that they assess they are keeping. So here’s what God does in all of our lives. He uses things like our marriages and our parenting to expose our hearts to us. He used parenting to expose thoughts, attitudes, and desires in my heart that I had previously denied were there. It was my struggle with irritation, impatience, anger, and lack of gentleness and joy as a dad that God used to show me how far I still fell beneath his standard and how much I still needed his forgiving and transforming grace.

In a world which is difficult, hostile, formidable, man (unconsciously, spontaneously, yet willingly, to be sure) attributes sacred values to that which threatens him and to that which protects him, or more exactly to that which restores him and puts him in tune with the universe. What was achieved in the early ages, this integration into a threatening and reassuring totality, in which man restored his life forces, has been destroyed. It has to be reconstituted, perhaps for the first time in history. In that consists the depth of humanity's crisis today. Man is in search of whatever is going to assure him of this universal communication, this life-giving force, and this refuge in which he can be restored.

You, who are half-rational, half-coward, have been playing a con game with reality, but the victim you have conned is yourself. When men reduce their virtues to the approximate, then evil acquires the force of an absolute, when loyalty to an unyielding purpose is dropped by the virtuous, it’s picked up by scoundrels—and you get the indecent spectacle of a cringing, bargaining, traitorous good and a self-righteously uncompromising evil. As you surrendered to the mystics of muscle when they told you that ignorance consists of claiming knowledge, so now you surrender to them when they shriek that immorality consists of pronouncing moral judgment. When they yell that it is selfish to be certain that you are right, you hasten to assure them that you’re certain of nothing. When they shout that it’s immoral to stand on your convictions, you assure them that you have no convictions whatever. When the thugs of Europe’s People’s States snarl that you are guilty of intolerance, because you don’t treat your desire to live and their desire to kill you as a difference of opinion—you cringe and hasten to assure them that you are not intolerant of any horror. When some barefoot bum in some pesthole of Asia yells at you: How dare you be rich—you apologize and beg him to be patient and promise him you’ll give it all away.

We do not know, we guess. Although scientific knowledge is not knowledge, it is the best we have in this field. I call it conjectural knowledge - more or less to console people who want certain knowledge and think they cannot do without it. Such people have a dangerous need for suggestion, they lack the courage to live without assurances, without certainty, without authority, without a leader. Perhaps one could say that they are people still trapped in childhood... Science begins with problems. It attempts to solve them through bold, inventive theories. The great majority of theories are false and/or untestable. Valuable, testable theories will search for errors. We try to find errors and to eliminate them. This is science: it consists of wild, often irresponsible ideas that it places under the strict control of error correction

I may not approve of what Jace was about to do to you tonight, but I can assure you I’m not much better. I may sound like Prince Charming to girls like you, but I don’t have a noble bone in my body. And trust me, princess, I don’t save. I destroy. And I revel in the chaos.” “What if I don’t want someone noble? What if I don’t want to be saved?” What if I want you. “Don’t tempt me, love. I’m not in the mood to be gentle. And after the situation I just pulled you from, you’re not in a state to handle what I want to do to you.” “You know what your problem is, Caden Ashford? You consistently underestimate me. I’m tougher than you think. Or hadn’t you noticed in the week you’ve spent trying to get me to give in to your demands? How did that work out for you?” “You know what your problem is, Kara Caine? You never know when to shut the fuck up.

Today’s computers use transistors. When used in computers, transistors basically function the same way relays do, but (as we’ll see) they’re much faster and much smaller and much quieter and use much less power and are much cheaper. Building an 8-Bit Adder still requires 144 transistors (more if you replace the ripple carry with a look-ahead carry), but the circuit is microscopic. Chapter 13. But What About Subtraction? After you’ve convinced yourself that relays can indeed be wired together to add binary numbers, you might ask, “But what about subtraction?” Rest assured that you’re not making a nuisance of yourself by asking questions like this; you’re actually being quite perceptive. Addition and subtraction complement each other in some ways, but the mechanics of the two operations are different. An addition marches consistently from the rightmost column of digits to the leftmost column. Each carry from one column is added to the next column. We don’t carry in subtraction, however; we borrow, and that involves an intrinsically different mechanism—a messy back-and-forth kind of thing. For example, let’s look at a typical borrow-laden subtraction

The only way we can enjoy a relationship with God is by coming to Jesus Christ, our hands outstretched and empty, and saying, “Lord, I want to follow you. Please take me into your family, wash me clean, give me new clothes and make me more like you.” And Jesus will do exactly that. He will take us as we are and assure us that we are his forever. Then—slowly at first, but surely—he will mold us and shape us until we look just like him.

The prognosis for an officer with a traumatic physical injury is improved by early intervention due to personnel who are increasingly more skilled during each step in the process. The same situation applies to psychological injuries. Officers who receive the best psychological care the soonest are those who have the greatest long-term improvements (Artwohl & Christensen, 1997). Immediate intervention at the scene is vital, followed by more advanced care to ensure stability and to determine the next phase of appropriate assistance. Then finally, definitive care to put things back in order to manage the long-term effects of psychological injuries. Officers facing a traumatic stress injury resulting from a single incident, or officers reaching a breaking point from cumulative strain are in desperate need of some basic psychological first aid. This initial intervention commonly falls to the first responding unit or supervisor to arrive and find an officer in need. Nationwide most law enforcement officers lack the understanding to provide traumatic field care for psychological injury. While officers are trained with multiple options on how to deal with members of the public who have been traumatized as the victim of a crime, those in law enforcement rarely discuss how to take care of each other. The goal of the immediate response is to limit the chances of a temporary injury becoming a longer lasting wound in need of more serious care. On-scene psychological intervention is consistent with the model used when initially dealing with a physical injury, such as a gunshot wound in the field. One-on-one intervention should last no more than a half hour and result in the officer being assured his/her physical and mental responses are normal and they are not alone (Kates, 1999). This initial intervention will be rudimentary in nature, but, if handled properly, it sets the groundwork for all future interventions.

I have to say I’m truly shocked at what men deem appropriate behavior in the modern dating world.” “You,” she said, pointing a finger at him. “YOU are shocked.” “I am. I’m not sure how you women put up with it.” “The struggle is real. Go on.” “Your emails all include emoticons, usually hearts and smiley faces, and your Netflix queue consists mostly of romantic comedies. Oh, and you’re a 34C. That’s just the stuff I can remember off hang. I’m sure there’s more.” She was horrified. “How do you know my bra size?” “I scrolled through your order history at Victoria’s Secret.” “Well, that’s not at all creepy,” she deadpanned. “Did you know there are items in your shopping cart? Sweaters. Lots of thick, long, skin-covering sweaters. Frankly, it confused me.” “”Maybe I already own plenty of lingerie. Considering I walk to work, sweaters are more practical. Plus, they’re awfully cute.” “I added a few things to your cart and checked out for you. I paid for it with my credit card. Expedited the shipping too, so you should have it by Monday.” “You ADDED a few thing?” “One hint: not sweaters.” “How wildly inappropriate.” “Kid in a candy store. Couldn’t help myself.” “How?” “Excuse me?” “You obviously hacked into my computer. How did you do it?” “I came in your backdoor.” “I’m certain you did not.” “I assure you that I did.” “Without even discussing it with me first? No preparation? No warning? Don’t you think that’s incredibly bad form?” He grinned. “Are we still talking about your computer? Because I find you utterly delightful right now?” ….. “Get out of my computer immediately, I’m willing to move past the fact that you hacked me, but it ends now.” “No more backdoor?” “No more backdoor.” He appeared crestfallen. “Ever?” “Never,” she said firmly. “Not even on my birthday or like a special occasion?” “Are we still talking about my computer?” she asked. “You probably are." ~ Heart-Shaped Hack: Kate and Ian #1

Mary sat at Jesus’ feet because she viewed that time as an absolute necessity, not an item to be checked off her to-do list. You can meet with God on a regular and consistent basis and miss Him entirely in the process. In other words, you

Hess rolled in like she was in charge, and laid out her plan to approach Ms. Breslyn. The ‘first contact’ team would consist of two women and an older, but nonthreatening, man. The team would include herself, another woman, and the man, the other woman being a shrink in her forties, and the man being a U.S. Attorney with a gentle, assuring presence. First contact, like Ms. Breslyn was an alien. Hess was explaining how their ‘first contact’ had to be staged when Jon interrupted. “Forget

Mais, au fond, si un système social injuste et oppressif assure sa permanence, c'est moins parce qu'il bénéficie d'un consentement explicite que dans la mesure où il parvient à créer les conditions d'une conformité pratique de tous ceux qui ne peuvent faire autrement que d'y tenir leur place - ou de s'en faire une - pour subsister. « Il faut bien gagner sa vie » est aujourd'hui l'impérieuse loi de l'adhésion sociale : étonnante formule qui dévoile combien la vie entière est soumise aux exigences du salariat et du travail, et même conditionnée par une telle soumission. La redoutable conjonction de la menace de l'exclusion et de l'obligation concurrentielle généralisée démultiplie encore l'efficacité de cette injonction. Mais il faut aussi reconnaître que celle-ci joue à la fois, dans des proportions variables selon les milieux sociaux, des stricts impératifs de la survie et des satisfactions que fait miroiter la consommation des biens matériels ou immatériels - lesquelles ne sont jamais bien loin de dévoiler leur vacuité ou de basculer dans la servitude lorsque l'endettement massif referme le piège du cycle travail/consommation/travail. Finalement, la vie sociale relève d'un incroyable automatisme qui tient à l'incorporation pratique de ses normes : on agit ainsi parce que les choses sont ainsi. La permanence d'un système social repose donc sur une étrange tautologie : cela tient parce que cela tient. C'est-à-dire aussi… jusqu'au moment où cela commence à ne plus tenir. Jusqu'au moment où, loin d'entretenir les automatismes qui lui permettent de se reproduire, quelque chose comme une secousse collective amorce une dynamique inverse. S'enclenche alors un processus de dés-adhésion, de reconnaissance de l'arbitraire du monde social, donné jusque-là pour un cadre intangible de vie (ce qui oblige aussi à remarquer que, sous les apparences de la stricte conformité sociale, une part d'insatisfaction latente, non exprimée et sans doute en partie non consciente, devait bien être présente antérieurement). La constitution dominante de la réalité commence alors à se déliter, ouvrant la voie à la désobéissance, à l'insubordination, à l'expérimentation d'autres formes de subjectivité et d'autres manières d'agir. Cette dés-adhésion se nourrit de la digne rage que suscitent tant d'injustices, de souffrances, de destructions, de désastres. Elle suppose d'éprouver combien la réalité présente est inacceptable ; elle consiste à in-accepter l'inacceptable. Mais elle se nourrit aussi de l'espérance mobilisatrice - ou du moins de l'intuition - qu'une autre organisation sociale est possible. Elle se fait lutte, réalité contre réalité, mondes contre mondes. (p. 154-155)

Consumer Privacy Bill of Rights applies comprehensive, globally recognized Fair Information Practice Principles (FIPPs) to the interactive and highly interconnected environment in which we live and work today.Specifically, it provides for: − Individual Control: Consumers have a right to exercise control over what personal data companies collect from them and how they use it. − Transparency: Consumers have a right to easily understandable and accessible information about privacy and security practices. − Respect for Context: Consumers have a right to expect that companies will collect, use, and disclose personal data in ways that are consistent with the context in which consumers provide the data. − Security: Consumers have a right to secure and responsible handling of personal data. − Access and Accuracy: Consumers have a right to access and correct personal data in usable formats, in a manner that is appropriate to the sensitivity of the data and the risk of adverse consequences to consumers if the data is inaccurate. − Focused Collection: Consumers have a right to reasonable limits on the personal data that companies collect and retain. − Accountability: Consumers have a right to have personal data handled by companies with appropriate measures in place to assure they adhere to the Consumer Privacy Bill of Rights★ 1 ★

Principle #8: Fitness and Energy: Be Kind to Your Body; It’s the Only One You Have You are dealing with a high-stress challenge: getting a new job in a troubled economy requires massive amounts of energy. Both physical and emotional well-being are important to assure future success. Two strategies for intensifying your energy level and overall well-being are 1) proper nutrition and 2) consistent exercise.

The Methodists aim at a methodical conversion that carries immediate certainty with it. They place men before the law, cause them to see their utter sinfulness and terrible guilt, and frighten them with the terrors of the Lord. And after they have thus brought them under the terrifying influence of the law, they at once introduce them to the full and free gospel of redemption, which merely calls for a willing acceptance of Christ as their Saviour. In a single moment sinners are transported on waves of emotion from the deepest sorrow into the most exalted joy. And this sudden change carries with it an immediate assurance of redemption. He who believes, is also sure that he is redeemed. This does not mean, however, that he is also certain of ultimate salvation. This is a certainty to which the consistent Methodist cannot attain since he believes in a falling away of the saints.

FDA classifies devices according to the risk they pose to consumers. Premarket review is required for moderate- and high-risk devices. There are two paths that manufacturers can use to bring such devices to market. One path consists of conducting clinical studies, submitting a premarket approval (PMA) application and requires evidence providing reasonable assurance that the device is safe and effective. The other path involves submitting a 510(k) notification demonstrating that the device is substantially equivalent to a device already on the market (a predicate device) that does not require a PMA. The 510(k) process results in FDA clearance and tends to be much less expensive and less time-consuming than seeking FDA approval via PMA.

The pious heart therefore perceives a division in itself, being partly affected with delight through a knowledge of the divine goodness, partly distressed with sorrow through a sense of its own calamity; partly relying on the promise of the gospel, partly trembling at the evidence of its own iniquity; partly exulting in the knowledge of life, partly alarmed by the fear of death. This variation happens through the imperfection of faith; since we are never so happy during the present life as to be cured of all diffidence, and entirely filled and possessed by faith. Hence those conflicts, in which the diffidence which adheres to the relics of the flesh rises up in opposition to the faith formed in the heart. But if in the mind of the believer assurance be mixed with doubts, do we not always come to this point, that faith consists not in a certain and clear, but only in an obscure and perplexed knowledge of the divine will respecting us? Not at all. For if we are distracted by various thoughts, we are not therefore entirely divested of faith; neither, though harassed by the agitations of diffidence, are we therefore immerged in its abyss; nor if we be shaken, are we therefore overthrown. For the invariable issue of this contest is, that faith at length surmounts those difficulties from which, while it is encompassed with them, it appears to be in danger.

Pour donner consistance à cette révolution du temps, il suffit de commencer à énumérer les domaines de production de biens et de services dont l'existence actuelle ne se soutient que de la logique de la société marchande, de la double nécessité d'accroître sans cesse la production-pour-le-profit et de reproduire l'organisation sociopolitique qui la rend possible. Osons donc trancher à la racine et mesurer l'ampleur des secteurs qui, dans une société non marchande, soucieuse de surcroît d'écarter toute séparation entre gouvernants et gouvernés, deviendraient parfaitement superflus. On peut éliminer sans hésiter tout le personnel militaire et policier, poursuivre avec les banques, le système financier et les assurances (ces dernières seules pèsent aujourd'hui 15 % du PIB mondial), sans se priver du plaisir d'ajouter la publicité et le marketing( qui absorbent 500 milliards de dépenses annuelles, soit près d'un tiers des budgets militaires mondiaux). Finalement, le principe d'un autogouvernement à tous les échelons, tel qu'on l'a suggéré dans le chapitre précédent, condamnerait l'ensemble des bureaucraties nationales et internationales à une complète inutilité. Dens pans considérables de l'appareil industriel seront abandonnés, à commencer par la production d'armes et d'équipements militaires. Les impératifs écologiques et l'affirmation de l'agriculture paysanne rendront caduque une grande partie de l'industrie chimique (notamment l'écrasant secteur agrochimique) comme des biotechnologies fortement contestées (OGM notamment). Le secteur agroalimentaire, exemple type d'une marchandisation perverse des formes de production, s'évanouira, au profit d'une valorisation de l'autoproduction et des circuits locaux de production/consommation. […] on voit que chaque abandon de production de biens et de services aura des effets démultiplicateurs importants, puisque les besoins en édifices (bureaux, installations industrielles), en matériaux et en énergie, en infrastructures et en transports, s'en trouveront diminués d'autant. Le secteur de la construction sera par conséquent ramené à une échelle bien plus raisonnable qu'aujourd'hui, ce qu'accentuerait encore la régénération des pratiques d'autoconstruction (ou du moins une participation directe des utilisateurs eux-mêmes, aux côtés d'artisans plus expérimentés). Chaque suppression dans la production de biens et de services éliminera à son tour toutes les productions nécessaires à son installation, à son fonctionnement, sans oublier la gestion des déchets engendrés par chacune de ces activités. Pour donner un exemple parmi tant d'autres, la suppression de la publicité (jointe à celle des bureaucraties et à d'autres changements technico-culturels) entraînera une diminution considérable de la consommation de papier, c'est-à-dire aussi de toute la chaîne industrielle qui lui est associée, dans laquelle il faut inclure exploitation forestière, produits chimiques, matériaux nécessaires aux installations industrielles, transport, etc. Sans nier la pertinence de maintenir des échanges à longue distance, le fait de privilégier, dans toute la mesure du possible, les activités locales et de supprimer les absurdes détours de production qui caractérisent l'économie capitaliste (lesquels mènent, par exemple, l'ail chinois jusqu'en Europe et de l'eau - oui, de l'eau ! - des Alpes jusqu'au Mexique) réduira à peu de chose la chaîne commerciale actuelle et restreindra encore les besoins en transport. Joint à l'abandon d'une logique de production et d'organisation centrée sur l'automobile et le fétichisme égolâtre qui la soutient, tout cela entraînera une forte contraction de la consommation énergétique, qui pourra être satisfaite grâce aux énergies renouvelables, produites, dans la mesure du possible, localement. En conséquence, tout ce qui fonde le poids écrasant du secteur énergétique dans l'économie mondiale actuelle s'évanouira pour l'essentiel. (p. 91-92)

Our national security can only be assured on a very broad and comprehensive front. I am using the word ‘security’ here consistently and continuously rather than ‘defense,’ ” Navy Secretary James Forrestal explained in one 1945 congressional hearing. “I like your words ‘national security,’ ” Senator Edwin Johnson responded. Forrestal

Joe Biden et Kamala Harris ont répété à qui voulait l’entendre que l’équité raciale était au cœur de l’action de leur administration. Plaçant l’équité en opposition directe à l’égalité, Kamala Harris a ainsi proclamé : « Je suis fière de me tenir aux côtés du président Joe Biden pour faire de l’équité l’une des pierres angulaires de la vision de cette administration31. » Il n’est donc guère surprenant que Biden, dès son premier jour à la présidence, ait signé un décret qui oblige « le gouvernement fédéral à s’engager dans une approche globale en vue de la promotion de l’équité » par l’adoption d’un « programme ambitieux d’équité impliquant tout le gouvernement »32. Afin de promouvoir l’équité, les Démocrates promettent d’élaborer des politiques « conscientes de la race » et « sensibles à la race »33. En pratique, ce que signifie être « consciente de la race » pour une mesure est très variable. Parfois, cela consiste simplement à s’assurer qu’elle n’aura pas d’effet discriminant, comme une loi qui obligerait les motocyclistes à porter des casques et n’inclurait aucune exception pour les sikhs, tenus de porter leur turban pour raisons religieuses34. Mais, de plus en plus, ces mesures varient en fonction de la couleur de peau (ou de la composition ethnique de son lieu de résidence)35 du citoyen auquel elles s’appliquent.

[...] he turns the living spontaneity of his being into something dead and lifeless by inspecting it. This he does to others as well, and fears their doing it to him (petrification). We are now in a position to suggest that whereas he is afraid not to be dead and lifeless - as stated, he dreads real aliveness so also he is afraid not to continue being aware of himself. Awareness of his self is still a guarantee, an assurance of his continued existence, although he may have to live through a death-in-life. Awareness of an object lessens its potential danger. Consciousness is then a type of radar, a scanning mechanism. The object can be felt to be under control. As a death ray, consciousness has two main properties: its power to petrify (to turn to stone: to turn oneself or the other into things); and its power to penetrate. Thus, if it is in these terms that the gaze of others is experienced, there is a constant dread and resentment at being turned into someone else's thing, of being penetrated by him, and a sense of being in someone else's power and control. Freedom then consists in being inaccessible.

Many parents, unfortunately, quit reading aloud to their children once the youngsters learn to read on their own. But others continue into the teen years, taking turns at reading increasingly sophisticated books. Like regular family meals, such habits provide assurance that parent and child will connect on a consistent basis to share something enjoyable.

Any possible doubts, whether or not well-founded, about the safety of the vaccine cannot be allowed to exist in view of the need to assure that the vaccines will continue to be used to the maximum extent consistent with the nation’s “public health objectives.” —Fed Register Vol. 49 No 107 Most Americans are shocked to learn that today, this abominable regulation is the law of our land.

Qu’est-ce qu’une réhabilitation réussie ? La complexité du sujet mériterait plus que quelques lignes. Pour résumer à gros traits, on pourrait assurer qu’il ne s’agit pas de pasticher le bâtiment, ni de « faire du neuf dans du vieux », comme le suggérait le magazine « Votre maison » en 1956 (cf. page 8), ce qui reviendrait à s’efforcer de gommer les traces de l’existant alors que le propos consiste davantage à créer les conditions d’une rencontre de l’ancien et du nouveau.

Strong in services rendered, the now wealthy heirs of Power’s lawyer-servants claimed henceforward to control its actions, and assuredly there was no other body of men in the country better qualified to hold Power in check. If officers were bought the control over the sales exercised by this body hedged in the appointment of a new magistrate with guarantees which ensured that no senate was ever recruited better. If the members of the Parliament were not elected by the public, they deserved on that account more of the public confidence, as being less it's flatterers by design than its champions by principle. Taken as a whole, they formed a weightier and more capable body of men than those of the British Parliament. Was it right, then, for the monarchy to accept and sanction this counter-Power? Or did its dignity demand that it react against the pretension of Parliament? That was a policy of one party, which called itself Richelieu’s heir and it was in fact, led by d’Aiguillon, a great-nephew of the great Cardinal. But if the need was to smash now this aristocracy of the robe and extend that the royal authority even further, it had to be done as in former days to the plaudits of the common people and by employing a new set of plebeians against the present wearers of periwigs. Mirabeau saw as much, but that d’Aiguillon’s faction were blind to it. That faction consisted of nobles who had been more or less plucked by the monarchial Power and were now getting new feathers by installing themselves into wealth-giving apparatus of state which had been built by the plebeian clerks. Finding that offices were now of greater value than manors. They fell to on the offices. Finding that the bulk of the feudal dues had been diverted into the coffers of the state, they put their hands in them. And, occupying every place and obstructing every avenue leading to Power, they succeeded in weakening it both by their incapacity and by their feeble efforts to prevent it from attracting, as formerly, to its banners and the aspirations of the common people. In this way the men who should have served the state, finding themselves discarded, turned Jacobin. In the cold shades of a parliamentary opposition, which, if it had been accepted, would have transformed the absolute monarchy into a limited one, a plebeian elite champed at the bit; had it been admitted to office, it would have extended even further the centralizing power of the throne. So much was it part of its nature to serve the royal authority that it was to ensure its continuance even when there was no king.

However, Martoglio, in defense of his poetry, claims that while the academicians have not made a fuss about his work, the people have consistently displayed affection for it, so much so that he can say that “there isn’t any town in Sicily where Centona10 has not brought people cheer Martoglio goes on to say that his poetry is a favorite of the Sicilian people wherever they may be, within Sicily, in war trenches and in foreign lands. The reason for this predilection is that Centona brings people the smells and sounds of Sicily, the passions that are always raging in their unhappy hearts, and the memories of their beloved and tragic land. And he concludes with a beautiful testimony to his poetry that says: as long as you leave on each street you pass of restless Sicily the scent and soul, you’ll always be assured of great success. While some readers may regard this as wishful thinking on the part of the poet, I can testify from personal experience that it is actually true. Sicilians love Martoglio and they love his poetry. One brief story will make the point: I was browsing one day in the Cavallotto bookstore in Catania looking through their Sicilian language poetry section and started a conversation with the store manager, Rosario Romeo. When I told him that I was working on a book about Nino Martoglio, he began to recite the “Lu cummattimentu tra Orlandu e Rinardu” from memory. He went through nearly the last 8 stanzas of the poem without faltering once, showing great appreciation for Martoglio’s cleverness by highlighting with shifts in tone and manner of reciting those parts he deemed most interesting. His wonderful performance, however, is not to be considered all that extraordinary. In fact, on several occasions, on learning of my interests in Sicilian literature, my interlocutors have begun reciting their favorite poems or excerpts of poems. As it happens, the poets most commonly found in such personal repertories are Giovanni Meli11 Micio Tempio12 and Nino Martoglio.

Any possible doubts, whether or not well-founded, about the safety of the vaccine cannot be allowed to exist in view of the need to assure that the vaccines will continue to be used to the maximum extent consistent with the nation’s “public health objectives.” —Fed Register Vol. 49 No 107

Our military affairs continued to drift. Our Policy was based on wishful thinking, reliance on foreign assurances, indifference to the mounting threats, and misconceived financial stringency. Military problems were handled on a day-to-day basis and no effort was made to evolve a rational long-term policy consistent with our foreign policy.

© Copyright 2021 by Janani Sathish - All rights reserved. This document is geared towards providing exact and reliable information in regards to the topic and issue covered. The publication is sold with the idea that the publisher is not required to render accounting, officially permitted, or otherwise, qualified services. If advice is necessary, legal or professional, a practiced individual in the profession should be ordered.- From a Declaration of Principles which was accepted and approved equally by a Committee of the American Bar Association and a Committee of Publishers and Associations. In no way is it legal to reproduce, duplicate, or transmit any part of this document in either electronic means or in printed format. Recording of this publication is strictly prohibited and any storage of this document is not allowed unless with written permission from the publisher. All rights reserved.The information provided herein is stated to be truthful and consistent, in that any liability, in terms of inattention or otherwise, by any usage or abuse of any policies, processes, or directions contained within is the solitary and utter responsibility of the recipient reader. Under no circumstances will any legal responsibility or blame be held against the publisher for any reparation, damages, or monetary loss due to the information herein, either directly or indirectly. Respective authors own all copyrights not held by the publisher. The information herein is offered for informational purposes solely, and is universal as so. The presentation of the information is without contract or any type of guarantee assurance. The trademarks that are used are without any consent, and the publication of the trademark is without permission or backing by the trademark owner.Spells are each reason devices of a wizard or witch; short eruptions of sorcery used to achieve single specific

Guar, mostly imported from India, is derived from the guar bean. It is used extensively in the food industry to assure consistency in cakes, pies, ice cream, breakfast cereals, and yogurt. But it has another major use—in fracking, in a Jell-O-like slosh that carries sand into the fractures to expand them. But guar and the related additives were expensive. At a baseball game in Dallas, Steinsberger ran into some other geologists who had successfully replaced much of the guar with water, but in another part of Texas and not in shale. In 1997, he experimented with their water recipe on a couple of shale wells, without success. Steinsberger got approval for one final try. This was the SH Griffin #4 in Dish. The team was still using water to replace most of the guar, but this time they fed in the sand more slowly. By the spring of 1998, they had the answer. “The well,” said Steinsberger, “was vastly superior to any other well that Mitchell had ever drilled.” The code for shale had been broken.

Over the course of time, we settled on the following seven keys:    Demonstrate competence. You possess the necessary and critical skills required to lead in your organizational context.    Exhibit conviction. You display assurance that the chosen course of action will lead to positive results.    Set high standards. You aim high, both for yourself and your team.    Listen to your team. You listen to feedback and you incorporate that feedback appropriately.    Work hard. You put in the time and effort necessary to get the job done.    Do the difficult. You do the hard things, like holding people accountable, confronting bad behavior, and staying true to your values even when it hurts.    Be consistent. Your words, actions, decisions, and investments are in alignment.

The English at least have the saving grace of being able to laugh at themselves. Which must be based upon a profound self-assurance. Since the performance of the state as a whole has been less than impressive in the last five decades, its roots must be in the individual. The English do not take pride in the achievements of their governments: they know they consist at best of ‘characters’ and at worst of charlatans. If a British Prime Minister appeared on television and began addressing them as American Presidents address their people (‘Mah feller Mericans’ as Richard Nixon used to say) their audience would fall about laughing.

Mormon-black relations. This work’s central thesis was that two factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness” wherein Latter-day Saints identified themselves as a divinely “chosen” people, while conversely labeling blacks a biblically cursed race, given their skin color and alleged descent from the accursed biblical counter-figures of Cain, Ham, and Canaan. Further motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus as Utah Territorial Governor he called for its legalization—this occurring in February 1852, shortly following Mormon migration to the Great Basin. Utah became the only western territory to approve slavery. Young in calling for this statute claimed a divinely sanctioned link between black servitude and black priesthood denial—the latter practice made public for the first time in his 1852 statement calling for black slavery. The dissertation also drew a number of conclusions relative to the perpetuation of the black priesthood and temple ban. The ban was firmly established by the time of Brigham Young’s death in 1877, given that the Mormon leader repeatedly affirmed its divine legitimacy over the previous quarter century. Further assuring perpetuation of the ban was official LDS embrace of the historical myth that Joseph Smith established the restriction. Such mythmaking received scriptural justification through canonization of the Pearl of Great Price in 1880, a work consisting of the Books of Moses and Abraham. All such developments made the subordinate status of Mormon blacks virtually “irreversible by 1880,” enabling the ban to continue unchanged into the mid-1970s.13

I've often thought about how people love Atticus, but it was different with Will. Atticus had a presence that was otherworldly, beyond all of us. But something about Will spoke to each and every one of us. He knew heartbreak, hopelessness, disappointment, pain, betrayal, and abandonment- the experiences we recognize in the lines of our own faces when we look in the mirror each day. We an all relate to the emptiness of going without love, understanding, compassion, or empathy. We know what it is like to be lonely or without a friend, whether for a day or a year. Atticus had never known a day without love. He was consistently self-assured, confident, with a knowingness about the world. There was no reason for him to feel any other way. No, most of us have no clue what it's like to live as Atticus lived- for his entire life. Atticus represents an ideal, a possibly unattainable hope. Will is us, with all our fears, scars and possibilities.

I thought these were weeds." He smiled. "No, but you're being consistent in your pursuit of rosemary. Clearly, you hate rosemary." "I've got nothing against her, I assure you." "Well, she's gone now, so she can't contradict you." I frowned at him. "Shouldn't your English not be good enough to allow you to make plays on words like that? Shouldn't I be able to outcolloquialize you?" He stood up and raised his palms. "The Dutch educational system is superlative." "Yeah? Well, my kids know that worms are hermaphrodites, so there.

An intelligent and industrious crofter was proud to show our commissioner a cart of his own particular invention, and which, though furnished with what is proverbially regarded as a superfluity in the shape of of a 'third wheel', seemed exceedingly well adapted to its purpose. It was in use at the time for the purpose of driving home turnips from the field, the team consisting of the owner's two cows; and a more tractable or docile team it would have been difficult to imagine, indeed the assurance was given by a neighbour that not only did they obey their owner readily and efficiently in the draught, but that one of them, in particular, would come from the most distant part of the holding whenever he chose to call and wave his hat as a signal that her presence was wanted for business!

To sum up what is most crucial in Japanese political culture: the Japanese have never been encouraged to think that the force of an idea could measure up to the physical forces of a government. The key to understanding Japanese power relations is that they are unregulated by transcendental concepts. The public has no intellectual means to a consistent judgement of the political aspects of life. The weaker, ideologically inspired political groups or individuals have no leverage of any kind over the status quo other than the little material pressure they are sometimes able to muster. In short, Japanese political practice is a matter of ‘might is right’ disguised by assurances and tokens of ‘benevolence’.

England’s welfare depended on Melmotte’s return. In the enthusiasm of the moment, the attacks made on his character were answered by eulogy as loud as the censure was bitter. The chief crime laid to his charge was connected with the ruin of some great continental assurance company, as to which it was said that he had so managed it as to leave it utterly stranded, with an enormous fortune of his own. It was declared that every shilling which he had brought to England with him had consisted of plunder stolen from the shareholders in the company. Now

A confident man does not panic under pressure; he remains steady. He embraces his identity and accepts himself fully. His self-assured demeanour radiates authenticity. He is consistently composed, courageous, and comfortable in his own skin.

And, furthermore, I tell you frankly that I don’t resign myself to unhappiness, nor do I bow my head to destiny, nor do I come to terms with it, as other men do; and I dare desire death, and desire it above everything else, with such ardor and such sincerity as I believe it is desired in this world only by a very few. I would not speak to you in this manner if I were not completely certain that, when the hour comes, the facts will not belie my words; for, although I don’t see yet an end to my life, I have a profound feeling which almost assures me that this hour is not far off. I am too ripe for death; and I think it to be too absurd and incredible for me—so dead I am spiritually, so altogether concluded as the fable of life is for me in all its parts—to have to last for another forty or fifty years, that is as many as Nature threatens me with. At the mere thought of this I shudder. But as happens with all those, evils, which go beyond, so the speak, the power of imagination, so this seems to be like a dream and an illusion, impossible to realize. Indeed, if someone talks to me about the distant future as of something belonging to me, I can’t help but smile to myself—so confident am I that the space of life remaining to me is not long. And this, I can say, it is the only thought that sustains me. Books and studies, which I am often surprised I have loved so much, projects of great deeds, and hopes of glory and immortality are all things at which I can no longer even laugh. At the hopes and the projects of this century I don’t laugh; with all my soul I wish them the greatest possible success, and highly and most sincerely do I praise, admire and honor their good intentions; however, I don’t envy posterity, nor those who still have long to live. In the past I used to envy the fools and the stupid, and those who have a high opinion of themselves; and I would have gladly changed places with one of them. Now I envy neither the stupid nor the wise, neither the great nor the small, neither the weak nor the powerful. I envy the dead, and only with them I would change places. Every pleasant fantasy, every thought of the future in which I indulge, as happens, in my solitude, and with which I spend my time, consists of death, and nothing else. And in this desire I am no longer troubled, as I used to be, by the memory of dreams of my early age and by the thought of having lived in vain. If I obtain death, I will die so peaceful and so content as if I had never hoped for, or desired, anything else in the world. This is the only good that can reconcile me with destiny. If I were offered, on one hand, the fortune and the fame of Caesar or Alexander, pure of all stains, and, on the other, to die today, and if I were to make a choice, I would say, to die today, and I would not want to think it over.

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