Attribute With Single Quotes

They know that tragedy is not glamorous. They know it doesn't play out in life as it does on a stage or between the pages of a book. It is neither a punishment meted out nor a lesson conferred. Its horrors are not attributable to one single person. Tragedy is ugly and tangled, stupid and confusing.

Man cannot survive except through his mind. He comes on earth unarmed. His brain is his only weapon. Animals obtain food by force. man had no claws, no fangs, no horns, no great strength of muscle. He must plant his food or hunt it. To plant, he needs a process of thought. To hunt, he needs weapons,and to make weapons - a process of thought. From this simplest necessity to the highest religious abstraction, from the wheel to the skyscraper, everything we are and we have comes from a single attribute of man -the function of his reasoning mind.

Dogs are minor angels, and I don't mean that facetiously. They love unconditionally, forgive immediately, are the truest of friends, willing to do anything that makes us happy, etcetera. If we attributed some of those qualities to a person we would say they are special. If they had ALL of them, we would call them angelic. But because it's "only" a dog, we dismiss them as sweet or funny but little more. However when you think about it, what are the things that we most like in another human being? Many times those qualities are seen in our dogs every single day-- we're just so used to them that we pay no attention.

I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort. From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be — what I was or what they were, to know what they have learned or to know that I know nothing — I replied to myself and to the god: I wish to remain who I am. We do not know — neither the sophists, nor the orators, nor the artists, nor I— what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know.

How do you come after me, when it is all of us? One of the greatest dangers of victimhood is the singling out; all of your attributes and anecdotes assigned blame. In court they’ll try to make you believe you are unlike the others, you are different, an exception. You are dirtier, more stupid, more promiscuous. But it’s a trick. The assault is never personal, the blaming is.

...Whilst on board the Beagle I was quite orthodox, and I remember being heartily laughed at by several of the officers... for quoting the Bible as an unanswerable authority on some point of morality... But I had gradually come by this time, i.e., 1836 to 1839, to see that the Old Testament from its manifestly false history of the world, with the Tower of Babel, the rainbow at sign, &c., &c., and from its attributing to God the feelings of a revengeful tyrant, was no more to be trusted than the sacred books of the Hindoos, or the beliefs of any barbarian. ...By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, (and that the more we know of the fixed laws of nature the more incredible do miracles become), that the men at that time were ignorant and credulous to a degree almost uncomprehensible by us, that the Gospels cannot be proved to have been written simultaneously with the events, that they differ in many important details, far too important, as it seemed to me, to be admitted as the usual inaccuracies of eyewitnesses; by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation. The fact that many false religions have spread over large portions of the earth like wild-fire had some weight with me. Beautiful as is the morality of the New Testament, it can be hardly denied that its perfection depends in part on the interpretation which we now put on metaphors and allegories. But I was very unwilling to give up my belief... Thus disbelief crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress, and have never since doubted even for a single second that my conclusion was correct. I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the text seems to show that the men who do not believe, and this would include my Father, Brother and almost all of my friends, will be everlastingly punished. And this is a damnable doctrine.

The whole gospel of Karl Marx can be summed up in a single sentence: Hate the man who is better off than you are. Never under any circumstances admit that his success may be due to his own efforts, to the productive contribution he has made to the whole community. Always attribute his success to the exploitation, the cheating, the more or less open robbery of others. Never under any circumstances admit that your own failure may be owing to your own weakness, or that the failure of anyone else may be due to his own defects - his laziness, incompetence, improvidence, or stupidity.

Breathing, it seemed to me, was a proper attribute for the mountains... mountains that quietly functioned as a single thing with a rhythmic inhale-exhale I could feel...

The Government is making a fool of itself by attributing all terrorism and acts against the government only to one single patriot

Curiosity is the single most important attribute with which humans are born. More than a simple desire to discover or know things, curiosity is a powerful tool, like a scalpel or a searchlight. Curiosity changes us. It is also a way to effect change, perhaps even on a global level.

...the salient feature of the absurd age I was at--an age which for all its alleged awkwardness, is prodigiously rich-- is that reason is not its guide, and the most insignificant attributes of other people always appear to be consubstantial with their personality. One lives among monsters and gods, a stranger to peace of mind. There is scarcely a single one of our acts from that time which we would not prefer to abolish later on. But all we should lament is the loss of the spontaneity that urged them upon us. In later life, we see things with a more practical eye, one we share with the rest of society; but adolescence was the only time when we ever learned anything.

I am the slave of the Master of Prophets And my fealty to him has no beginning. I am a slave of his slave, and of his slave’s slave, And so forth endlessly, For I do not cease to approach the door Of his good pleasure among the beginners. I proclaim among people the teaching of his high attributes, And sing his praises among the poets. Perhaps he shall tell me: “You are a noted friend Of mine, a truly excellent beautifier of my tribute.” Yes, I would sacrifice my soul for the dust of his sanctuary. His favor should be that he accept my sacrifice. He has triumphed who ascribes himself to him! - Not that he needs such following, For he is not in need of creation at all, While they all need him without exception. He belongs to Allah alone, Whose purified servant he is, As his attributes and names have made manifest; And every single favor in creation comes from Allah To him, and from him to everything else.

This, I realized now watching Dienekes rally and tend to his men, was the role of the officer: to prevent those under this command, at all stages of battle--before, during and after--from becoming "possessed." To fire their valor when it flagged and rein in their fury when it threatened to take them out of hand. That was Dienekes' job. That was why he wore the transverse-crested helmet of an officer. His was not, I could see now, the heroism of an Achilles. He was not a superman who waded invulnerably into the slaughter, single-handedly slaying the foe by myriads. He was just a man doing a job. A job whose primary attribute was self-restraint and self-composure, not for his own sake, but for those whom he led by his example.

The idea that a person is at fault when something goes wrong is deeply entrenched in society. That’s why we blame others and even ourselves. Unfortunately, the idea that a person is at fault is imbedded in the legal system. When major accidents occur, official courts of inquiry are set up to assess the blame. More and more often the blame is attributed to “human error.” The person involved can be fined, punished, or fired. Maybe training procedures are revised. The law rests comfortably. But in my experience, human error usually is a result of poor design: it should be called system error. Humans err continually; it is an intrinsic part of our nature. System design should take this into account. Pinning the blame on the person may be a comfortable way to proceed, but why was the system ever designed so that a single act by a single person could cause calamity? Worse, blaming the person without fixing the root, underlying cause does not fix the problem: the same error is likely to be repeated by someone else.

Edward Gibbon (1737-1794) in his Decline and Fall of the Roman Empire said that the following five attributes marked Rome at its end: first, a mounting love of show and luxury (that is, affluence); second, a widening gap between the very rich and the very poor (this could be among countries in the family of nations as well as in a single nation); third, an obsession with sex; fourth, freakishness in the arts, masquerading as originality, and enthusiasms pretending to be creativity; fifth, an increased desire to live off the state. It all sounds so familiar. We have come a long road since our first chapter, and we are back in Rome.

...the distinction between "magick" and "communication" exits only in our traditional ways of thinking. The uncanny Egyptians attributed both inventions to a single deity, Thoth, god of speech and other illusions.

His was not, I could see now, the heroism of an Achilles. He was not a superman who waded invulnerably into the slaughter, single-handedly slaying the foe by myriads. He was just a man doing a job. A job whose primary attribute was self-restraint and self-composure, not for his own sake, but for those whom he led by his example.

…female deities were gradually overshadowed by or incorporated into the attributes of a number of male gods, then eclipsed by the ascendance of the single male deity that dominates the Judeo-Christian tradition.

Call themselves?" asked Yama. "You are wrong, Sam, Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal, for even the lowliest laborer in the fields may achieve continuity of existence. Is it then the conditioning of an Aspect? No. Any competent hypnotist can play games with the self-image. Is it the raising up of an Attribute? Of course not. I can design machines more powerful and more accurate than any faculty a man may cultivate. Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. Some ancient poet said that the world is full of echoes and correspondences. Another wrote a long poem of an inferno, wherein each man suffered a torture which coincided in nature with those forces which had ruled his life. Being a god is being able to recognize within one's self these things that are important, and then to strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one's ruling passions. Those who look upon gods then say, without even knowing their names, 'He is Fire. She is Dance. He is Destruction. She is Love.' So, to reply to your statement, they do not call themselves gods. Everyone else does, though, everyone who beholds them." "So they play that on their fascist banjos, eh?" "You choose the wrong adjective." "You've already used up all the others.

Since love is the most delicate and total act of a soul, it will reflect the state and nature of the soul. The characteristics of the person in love must be attributed to love itself.

In literary practices the idea of a single subject is also all-powerful. It is uncommon for books to be signed. The concept of plagiarism does not exist: it has been established that all works are the creation of one author, who is atemporal and anonymous. The critics often invent authors: they select two dissimilar works - the Tao Te Ching and the 1001 Nights, say - attribute them to the same writer and then determine most scrupulously the psychology of this interesting homme de lettres...

Forget about how you’ll be perceived after you’re gone because the world will remember you the way it wants to, and you get very little say in it. You could campaign for freedom every single day of your existence and yet only be attributed with saying something tragically stupid at precisely the wrong moment. It’s just the way it goes.

When people have trouble with their emotions – a bout of anxiety or depression, say, or seasonal gloominess - they often want science to pinpoint an offending neurotransmitter in the way that a witness picks the perp out of a lineup. Is it excessive norepinephrine, too little dopamine, errant estrogen? The answer is apt to dissatisfy: no single suspect can be fingered with confidence because the question itself attributes a fallacious simplicity to the brain.

Most days, for the last dozen or so years, I attributed to Charlie, or at least to our breakup, most things that have gone wrong for me. Like: I wouldn't have packed in college; I wouldn't have gone to work in Record and Tape; I wouldn't have had an unsatisfactory personal life. This is the woman who broke my heart, who ruined my life, this woman is single-handedly responsible for my poverty and directionlessness and failure, the woman I dreamed about regularly for a good five years.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

We commonly speak as though a single 'thing' could 'have' some characteristic. A stone, we say, is 'hard,' 'small,' 'heavy,' 'yellow,' 'dense,' etc. That is how our language is made: 'The stone is hard.' And so on. And that way of talking is good enough for the marketplace: 'That is a new brand.' 'The potatoes are rotten.' 'The container is damaged.' ... And so on. But this way of talking is not good enough in science or epistemology. To think straight, it is advisable to expect all qualities and attributes, adjectives, and so on to refer to at least -two- sets of interactions in time. ... Language continually asserts by the syntax of subject and predicate that 'things' somehow 'have' qualities and attributes. A more precise way of talking would insist that the 'things' are produced, are seen as separate from other 'things,' and are made 'real' by their internal relations and by their behaviour in relationship with other things and with the speaker. It is necessary to be quite clear about the universal truth that whatever 'things' may be in their pleromatic and thingish world, they can only enter the world of communication and meaning by their names, their qualities and their attributes (i.e., by reports of their internal and external relations and interactions).

Great team players lack excessive ego or concerns about status. They are quick to point out the contributions of others and slow to seek attention for their own. They share credit, emphasize team over self, and define success collectively rather than individually. It is no great surprise, then, that humility is the single greatest and most indispensable attribute of being a team player.

tragedy is not glamorous. They know it doesn’t play out in life as it does on a stage or between the pages of a book. It is neither a punishment meted out nor a lesson conferred. Its horrors are not attributable to one single person. Tragedy is ugly and tangled, stupid and confusing.

the properties of an object become manifest when this object interacts with others. We cannot separate the properties from these other objects. We cannot attribute them just to a single object. All of the (variable) properties of an object, in the final analysis, are such and exist only with respect to other objects.

Love- the only human attribute that is indestructible by time, that is certain to survive time, if humanity itself survives.

Live knowing that you are already dust, long gone, already outside time and looking in, reviewing life, finally understanding every déja vu, your own guardian angel. Know that the scorched-black demons and the pristine, fluttering seraphs are in some sense naught but you yourself unpacked, unfolded in a higher space from whence the myriad gods unfurl, not bygone legends but your once and future selves, your attributes blossomed into their purest and most potent symbol-forms. And these, with all their beast-heats, crowns and lightings, all their different colors, are become combined into the single whiteness that is godhead. That is all. This, then, is revelation. All is one, and all is deity, this beautiful undying fire of being that is everywhere about us; that we are. O man, o woman, know yourself, and know you are divine. Respect yourself, respect the least phenomenon of your existence as it were the breath of God. Know that our universe is all one place, a single firelit room, all time a single moment. Know that there has only ever been one person here. Know you are everything, forever. Know I love you.

The wholehearted identify vulnerability as the catalyst for courage, engagement, and a clear sense of purpose. In fact, the willingness to be vulnerable emerged as the single clearest value shared by all of the women and men whom I would describe as wholehearted. They attribute everything—from their professional success to their marriages to their proudest parenting moments—to their ability to be vulnerable.

From this simplest necessity to the highest religious abstraction, from the wheel to the skyscraper, everything we are and everything we have comes from a single attribute of man—the function of his reasoning mind.

The more or less universal belief that we should all walk ten thousand steps a day—that’s about five miles—is not a bad idea, but it has no special basis in science. Clearly, any ambulation is likely to be beneficial, but the notion that there is a universal magic number of steps that will give us health and longevity is a myth. The ten-thousand-step idea is often attributed to a single study done in Japan in the 1960s, though it appears that also may be a myth.

Like most girls, I want a lot. Fame and fortune. Equal rights. Shoes no one else has. But I'd trade all that in for the perfect guy. (Don't tell me there's something wrong with that. I don't know of a single person who doesn't spend most of her time thinking about love.) Anyway, ever since I could think, I have been imagining and reimagining the exact sort of boy I want to love and who would love me back. Basically, I imagine someone who has all the good attributes of the male species and whose bad ones wouldn't ruin my life.

On the Hunger Games Fan Race fail and the portrayal of POC in fantasy literature: It is as if the POC in the text are walking around with a great big red sign over them for some editors and it reads I AM NOT A REAL CHARACTER. I AM A PROBLEM YOU MUST DEAL WITH. The white characters are permitted to saunter about with their physical descriptions hanging out all over the place, but best not make mention of dark skin or woolly/curly hair or dark eyes (Unless, of course, that character is white. None of my white-skinned dark-eyed characters had any problem being described as such. And I’m pretty sure that Sól’s curly hair never gave anyone a single pause for thought.) As I said, I understand the desire not to define a POC simply by their physical attributes, and I understand cutting physical descriptions if no other character is described physically – but pussyfooting about in this manner with POC is doing nothing but white wash the characters themselves. It’s already much too hard to get readers to latch onto the fact that some characters may not be caucasian, why must we dance about their physical description as if it were some kind of shameful dirty little secret. You know what it reminds me of? It reminds me of the way homosexuality used to only ever be hinted at in texts. It was up to the reader to ‘read between the lines’ or ‘its there if you look for it’ and all that total bullshit which used to be the norm.

there any evidence that Henry ever uttered the other famous remark attributed to him: “I know not what course others may take; but as for me, give me liberty or give me death.” Indeed, there is no evidence that Henry ever said anything of substance or found space in his head for a single original thought. He

Because it is a systematic negation of the other person and a furious determination to deny the other person all attributes of humanity, colonialism forces the people it dominates to ask themselves the question constantly: "In reality, who am I?" The defensive attitudes created by this violent bringing together of the colonised man and the colonial system form themselves into a structures which then reveals the colonised personality. This 'sensitivity' is easily understood if we simply study and are alive to the number and depth of the injuries inflicted upon a native during a single day spent amidst the colonial regime. It must in any case be remembered that a colonised people is not only simply a dominated people. Under the German occupation the French remained men; under the French occupation, the Germans remained men. In Algeria there is not simply the domination but the decision to the letter not to occupy anything more than the sum total of the land.

One of the greatest dangers of victimhood is the singling out; all of your attributes and anecdotes assigned blame. In court they’ll try to make you believe you are unlike the others, you are different, an exception. You are dirtier, more stupid, more promiscuous. But it’s a trick. The assault is never personal, the blaming is.

Libraries are at the center of community in a way that no other modern institution is. Libraries are indifferent to race, creed, color, religion, political affiliation, or socioeconomic status. A library card is one of the few attributes that fully defines who is a member of the community. Every single inhabitant in your community can use the library.

Furthermore, theory that is based on the assumption that the participants coolly and “rationally” calculate their advantages according to a consistent value system forces us to think more thoroughly about the meaning of “irrationality.” Decision-makers are not simply distributed along a one-dimensional scale that stretches from complete rationality at one end to complete irrationality at the other. Rationality is a collection of attributes, and departures from complete rationality may be in many different directions. Irrationality can imply a disorderly and inconsistent value system, faulty calculation, an inability to receive messages or to communicate efficiently; it can imply random or haphazard influences in the reaching of decisions or the transmission of them, or in the receipt or conveyance of information; and it sometimes merely reflects the collective nature of a decision among individuals who do not have identical value systems and whose organizational arrangements and communication systems do not cause them to act like a single entity.

Also, people with different attachment styles tend to explain why they are still alone in a different manner: People who are anxious often feel that there is something wrong with them; secures will have a more realistic view of things, and avoidants often sound like Paul—they attribute their single status to external circumstances, such as not having met the right girl.

But the characteristic feature of the ridiculous age I was going through—awkward indeed but by no means infertile—is that we do not consult our intelligence and that the most trivial attributes of other people seem to us to form an inseparable part of their personality. In a world thronged with monsters and with gods, we know little peace of mind.There is hardly a single action we perform in that phase which we would not give anything, in later life, to be able to annul. Whereas what we ought to regret is that we no longer possess the spontaneity which made us perform them. In later life we look at things in a more practical way, in full conformity with the rest of society, but adolescence is the only period in which we learn anything.

Did I Not Say To You Did I not say to you, “Go not there, for I am your friend; in this mirage of annihilation I am the fountain of life?” Even though in anger you depart a hundred thousand years from me, in the end you will come to me, for I am your goal. Did I not say to you, “Be not content with worldly forms, for I am the fashioner of the tabernacle of your contentment?” Did I not say to you, “I am the sea and you are a single fish; go not to dry land, for I am your crystal sea?” Did I not say to you, “ Go not like birds to the snare; come, for I am the power of flight and your wings and feet?” Did I not say to you, “ They will waylay you and make you cold, for I am the fire and warmth and heat of your desire?” Did I not say to you, “ They will implant in you ugly qualities so that you will forget that I am the source of purity to you?” Did I not say to you, “Do not say from what direction the ser- vant’s affairs come into order?” I am the Creator without directions. If you are the lamp of the heart, know where the road is to the house; and if you are godlike of attribute, know that I am your Maser.

I’d say that most of these [poems in Jason Mashak's book SALTY AS A LIP] are just straightforward enough, but not entirely explainable or attributable to a single cause/effect, which makes them the kind of poems I want to read many times… “Salty as a lip” is my favorite. It’s so alive: strange and human / earthy and raw. Mysterious but grounded. Mashak has manifested paradox, it seems. Bravo!

Truth is one, unique, single; it is indivisibly One. And its Oneness, and the knowledge of that oneness belongs to him; is placed in him. Impossible, impossible; it is aloofness, estrangement, separation; he is known only by them. Knowledge of One is abstract; single, indivisible. To say one, and to say single is to reach the attribute; but he, who is one, is beyond attribute. If I say "I," he sends back "I," in answer to my "I". So, "he" is for you and not for me. And if I say Unity is Oneness for his loneliness, for his being alone, then I placed him in creation; among things created. And if I say single One, as number one; how can he come within number? And if I say, he is One for as the result of being considered one, being proved One–then I placed limit on him; delimited him.

You “burn” your way into the mind by narrowing the focus to a single word or concept. It’s the ultimate marketing sacrifice. Federal Express was able to put the word overnight into the minds of its prospects because it sacrificed its product line and focused on overnight package delivery only. In a way, the law of leadership—it’s better to be first than to be better—enables the first brand or company to own a word in the mind of the prospect. But the word the leader owns is so simple that it’s invisible. The leader owns the word that stands for the category. For example, IBM owns computer. This is another way of saying that the brand becomes a generic name for the category. “We need an IBM machine.” Is there any doubt that a computer is being requested? You can also test the validity of a leadership claim by a word association test. If the given words are computer, copier, chocolate bar, and cola, the four most associated words are IBM, Xerox, Hershey’s, and Coke. An astute leader will go one step further to solidify its position. Heinz owns the word ketchup. But Heinz went on to isolate the most important ketchup attribute. “Slowest ketchup in the West” is how the company

Of this I am certain, and I am not afraid to declare it from my heart, that if I had to write something to which the highest authority would be attributed, I would rather write it in such a way that my words would reinforce for each reader whatever truth he was able to grasp about these matters, than express a single idea so unambiguously as to exclude others, provided these did not offend me by their falsehood.

The 'ulama', by tightly controlling what went into the history books, were able to propagate an understanding of their own dazzlingly rich and complex civilization that attributed almost every single thing of value within it to the Prophet, and the Prophet alone. There was no question of acknowledging the momentous roles played in the forging of Islam by countless others - be they autocrats such as Abd Al-Malik or scholars such as themselves.

To make matters worse, learning about health care is inherently difficult not only for the poor, but for everyone.33 If patients are somehow convinced that they need shots to get better, there is little chance that they could ever learn they are wrong. Because most diseases that prompt visits to the doctor are self-limiting (i.e., they will disappear no matter what), there is a good chance that patients will feel better after a single shot of antibiotics. This naturally encourages spurious causal associations: Even if the antibiotics did nothing to cure the ailment, it is normal to attribute any improvement to them. By contrast, it is not natural to attribute causal force to inaction: If a person with the flu goes to the doctor, and the doctor does nothing, and the patient then feels better, the patient will correctly infer that it was not the doctor who was responsible for the cure. And rather than thanking the doctor for his forbearance, the patient will be tempted to think that it was lucky that everything worked out this time but that a different doctor should be seen for future problems.This reaction creates a natural tendency to overmedicate in a private, unregulated market. This is compounded by the fact that, in many cases, the prescriber and the provider are the same person, either because people turn to their pharmacists for medical advice, or because private doctors also stock and sell medicine. It

The now pregnant Isis returns to her home in the underworld and gives birth, in due time, to Horus, rightful son of the long-lost king, alienated as he matures from his now corrupted kingdom (something we all experience during our maturation). His primary attribute is the eye—the famous Egyptian single eye—while his avatar is the falcon, a bird that takes precise aim at its prey, strikes the target with deadly accuracy, and possesses an acuity of vision unparalleled in the kingdom of living things.

In this chapter, I want to focus on the really big crimes that have been committed by atheist groups and governments. In the past hundred years or so, the most powerful atheist regimes—Communist Russia, Communist China, and Nazi Germany—have wiped out people in astronomical numbers. Stalin was responsible for around twenty million deaths, produced through mass slayings, forced labor camps, show trials followed by firing squads, population relocation and starvation, and so on. Jung Chang and Jon Halliday’s authoritative recent study Mao: The Unknown Story attributes to Mao Zedong’s regime a staggering seventy million deaths.4 Some China scholars think Chang and Halliday’s numbers are a bit high, but the authors present convincing evidence that Mao’s atheist regime was the most murderous in world history. Stalin’s and Mao’s killings—unlike those of, say, the Crusades or the Thirty Years’ War—were done in peacetime and were performed on their fellow countrymen. Hitler comes in a distant third with around ten million murders, six million of them Jews. So far, I haven’t even counted the assassinations and slayings ordered by other Soviet dictators like Lenin, Khrushchev, Brezhnev, and so on. Nor have I included a host of “lesser” atheist tyrants: Pol Pot, Enver Hoxha, Nicolae Ceaus̹escu, Fidel Castro, Kim Jong-il. Even these “minor league” despots killed a lot of people. Consider Pol Pot, who was the leader of the Khmer Rouge, the Communist Party faction that ruled Cambodia from 1975 to 1979. Within this four-year period Pol Pot and his revolutionary ideologues engaged in systematic mass relocations and killings that eliminated approximately one-fifth of the Cambodian population, an estimated 1.5 million to 2 million people. In fact, Pol Pot killed a larger percentage of his countrymen than Stalin and Mao killed of theirs.5 Even so, focusing only on the big three—Stalin, Hitler, and Mao—we have to recognize that atheist regimes have in a single century murdered more than one hundred million people.

We were always looking for the perfect man. Even those of us who were not signed up for the traditional, heteronormative experience were nevertheless fascinated with the anthropological, unicorn-like search for one. Married or single, we were either searching for him or trying to mold him from one we already had. This perfect specimen would consist of the following essential attributes: He shared his food and always ordered dessert. When we recommended a book, he bought it without needing a friend to second our suggestion first. He knew how to pack a diaper bag without being told. He was a Southern gentleman with a mother from the East Coast who fostered his quietly progressive sensibilities. He said “I love you” after 2.5 months. He didn’t get drunk. He knew how to do taxes. He never questioned our feminist ideals when we refused to squish bugs or change oil. He didn’t sit down to put on his shoes. He had enough money for retirement. He wished vehemently for male-hormonal birth control. He had a slight unease with the concept of women’s shaved vaginas, but not enough to take a stance one way or another. He thought Mindy Kaling was funny. He liked throw pillows. He didn’t care if we made more money than him. He liked women his own age. We were reasonable and irrational, cynical and naïve, but always, always on the hunt. Of course, this story isn’t about perfect men, but Ardie Valdez unfortunately didn’t know that yet when, the day after Desmond’s untimely death, Ardie’s phone lit up: a notification from her dating app.

Organisms are Algorithms How can we be sure that animals such as pigs actually have a subjective world of needs, sensations and emotions? Aren’t we guilty of humanising animals, i.e. ascribing human qualities to non-human entities, like children believing that dolls feel love and anger? In fact, attributing emotions to pigs doesn’t humanise them. It ‘mammalises’ them. For emotions are not a uniquely human quality – they are common to all mammals (as well as to all birds and probably to some reptiles and even fish). All mammals evolved emotional abilities and needs, and from the fact that pigs are mammals we can safely deduce that they have emotions.16 In recent decades life scientists have demonstrated that emotions are not some mysterious spiritual phenomenon that is useful just for writing poetry and composing symphonies. Rather, emotions are biochemical algorithms that are vital for the survival and reproduction of all mammals. What does this mean? Well, let’s begin by explaining what an algorithm is. This is of great importance not only because this key concept will reappear in many of the following chapters, but also because the twenty-first century will be dominated by algorithms. ‘Algorithm’ is arguably the single most important concept in our world. If we want to understand our life and our future, we should make every effort to understand what an algorithm is, and how algorithms are connected with emotions. An algorithm is a methodical set of steps that can be used to make calculations, resolve problems and reach decisions. An algorithm isn’t a particular calculation, but the method followed when making the calculation.

an age which for all its alleged awkwardness, is prodigiously rich—is that reason is not its guide, and the most insignificant attributes of other people always appear to be consubstantial with their personality. One lives among monsters and gods, a stranger to peace of mind. There is scarcely a single one of our acts from that time which we would not prefer to abolish later on. But all we should lament is the loss of the spontaneity that urged them upon us. In later life, we see things with a more practical eye, one we share with the rest of society; but adolescence was the only time when we ever learned anything.

We are reminded of the equity of eternal principles by Elder Neal A. Maxwell, "We share in a single system of salvation. We strive to walk the same strait and narrow path. We read the same scriptures. We frequent the same holy temples of God, participating in its holy ordinances. We partake of the same sacrament and share spiritual gifts. We are called to serve the kingdom of God--and released--by the same divine authority. We depend on the same Atonement for immortality, and upon obeying the same commandments for eternal life. We are to cultivate the same celestial attributes and to develop the same righteous reflexes.

There are two opposing conceptions concerning lies. The first is attributed to Vladimir Ilyich Lenin, who is reputed to have said, “A lie told often enough becomes the truth.” There is another one, attributed to US President Franklin Delano Roosevelt, who said: “Repetition does not transform a lie into a truth.” It is clear that the Russian leadership has a preference for Lenin’s approach. Even faced with unequivocal evidence it continues to deny the facts. Apart from unfounded accusations against Georgia of genocide and the denial of its own use of cluster bombs, the war in Georgia was preceded and accompanied by open lies, misinformation (for instance, about “uncontrollable” South Ossetian militias), and active disinformation, all reminiscent of the old Soviet style. In this way Russia almost succeeded in hiding the most important fact: that this was not a “Russian-Georgian war,” but a Russian war against Georgia in Georgia. There was not a single Georgian soldier that crossed the Russian frontier at any point. The Georgian troops that went into South Ossetia did not cross international frontiers, but intervened in their own country, no different from Russian troops intervening in Chechnya. It was Russian and not Georgian troops that crossed the border of another, sovereign country, in breach of the principles of international law [230―31].

Note II.—From all that has been said above it is clear, that we, in many cases, perceive and form our general notions:—(1.) From particular things represented to our intellect fragmentarily, confusedly, and without order through our senses (II. xxix. Coroll.); I have settled to call such perceptions by the name of knowledge from the mere suggestions of experience.4 (2.) From symbols, e.g., from the fact of having read or heard certain words we remember things and form certain ideas concerning them, similar to those through which we imagine things (II. xviii. note). I shall call both these ways of regarding things knowledge of the first kind, opinion, or imagination. (3.) From the fact that we have notions common to all men, and adequate ideas of the properties of things (II. xxxviii. Coroll., xxxix. and Coroll. and xl.); this I call reason and knowledge of the second kind. Besides these two kinds of knowledge, there is, as I will hereafter show, a third kind of knowledge, which we will call intuition. This kind of knowledge proceeds from an adequate idea of the absolute essence of certain attributes of God to the adequate knowledge of the essence of things. I will illustrate all three kinds of knowledge by a single example. Three numbers are given for finding a fourth, which shall be to the third as the second is to the first. Tradesmen without hesitation multiply the second by the third, and divide the product by the first; either because they have not forgotten the rule which they received from a master without any proof, or because they have often made trial of it with simple numbers, or by virtue of the proof of the nineteenth proposition of the seventh book of Euclid, namely, in virtue of the general property of proportionals. But with very simple numbers there is no need of this. For instance, one, two, three, being given, everyone can see that the fourth proportional is six; and this is much clearer, because we infer the fourth number from an intuitive grasping of the ratio, which the first bears to the second.

The fact that the principles of neo-Darwinist theory are, from a certain perspective, self-evident has itself been used as a criticism of the theory. For instance, if the theory must be true, how can it be testable? One reply, often attributed to Haldane, is that the whole theory would be refuted by the discovery of a single fossilized rabbit in a stratum of Cambrian rock. However, that is misleading. The import of such an observation would depend on what explanations were available under the given circumstances. For instance, misidentifications of fossils, and of strata, have sometimes been made and would have to be ruled out by good explanations before one could call the discovery ‘a fossilized rabbit in Cambrian rock’.

Yes, I am imperfect and vulnerable and sometimes afraid, but that doesn’t change the truth that I am also brave and worthy of love and belonging. This definition is based on these fundamental ideals: Love and belonging are irreducible needs of all men, women, and children. We’re hardwired for connection—it’s what gives purpose and meaning to our lives. The absence of love, belonging, and connection always leads to suffering. If you roughly divide the men and women I’ve interviewed into two groups—those who feel a deep sense of love and belonging, and those who struggle for it—there’s only one variable that separates the groups: Those who feel lovable, who love, and who experience belonging simply believe they are worthy of love and belonging. They don’t have better or easier lives, they don’t have fewer struggles with addiction or depression, and they haven’t survived fewer traumas or bankruptcies or divorces, but in the midst of all of these struggles, they have developed practices that enable them to hold on to the belief that they are worthy of love, belonging, and even joy. A strong belief in our worthiness doesn’t just happen—it’s cultivated when we understand the guideposts as choices and daily practices. The main concern of Wholehearted men and women is living a life defined by courage, compassion, and connection. The Wholehearted identify vulnerability as the catalyst for courage, compassion, and connection. In fact, the willingness to be vulnerable emerged as the single clearest value shared by all of the women and men whom I would describe as Wholehearted. They attribute everything—from their professional success to their marriages to their proudest parenting moments—to their ability to be vulnerable.

We are certain that, in this life at any rate, thought is intimately connected with the brain. The theory that thought therefore is merely a movement in the brain is, in my opinion, nonsense, for if so, that theory itself would be merely a movement, an event among atoms, which may have speed and direction, but of which it would be meaningless to use the words “true” or “false.” We are driven then to some kind of correspondence. But if we assume a one-for-one correspondence, this means that we have to attribute an almost unbelievable complexity and variety of events to the brain. But I submit that a one-for-one relation is probably quite unnecessary. All our examples suggest that the brain can respond—in a sense, adequately and exquisitely correspond—to the seemingly infinite variety of consciousness without providing one single physical modification for each single modification of consciousness. But

Recall that someone with only casual knowledge about the problems of randomness would believe that an animal is at the maximum fitness for the conditions of its time. This is not what evolution means; on average, animals will be fit, but not every single one of them, and not at all times. Just as an animal could have survived because its sample path was lucky, the “best” operators in a given business can come from a subset of operators who survived because of overfitness to a sample path—a sample path that was free of the evolutionary rare event. One vicious attribute is that the longer these animals can go without encountering the rare event, the more vulnerable they will be to it. We said that should one extend time to infinity, then, by ergodicity, that event will happen with certainty—the species will be wiped out! For evolution means fitness to one and only one time series, not the average of all the possible environments.

The difference between mystics and saints is that the former stop at an inner vision, while the latter put it into practice. Saintliness suffers the consequences of mysticism, especially on the ethical side. A saint is a mystic, a mystic may not be a saint. Charity is not a necessary attribute of mysticism; but we cannot conceive of saintliness without it. Ethics plus mysticism gives birth to the intriguing phenomenon of sainthood. The mystics cultivate a heavenly sensuality, a voluptuousness born of their intercourse with the sky; only saints take on their shoulders the load of others, the suffering of unknown people; only they act. Compared to the pure mystic, the saint is a politician. Next to the mystic, the saint is the most active of men. Yet their troubled lives are not biographies because the are one-dimensional, variations on a single theme: absolute passion. 'The mystic is a man who tells you about your mystery while you remain silent.

But that could not have been the main cause of the carnage, because in subsequent centuries the technology kept getting deadlier while the death toll came back to earth. Luard singles out religious passion as the cause: It was above all the extension of warfare to civilians, who (especially if they worshipped the wrong god) were frequently regarded as expendable, which now increased the brutality of war and the level of casualties. Appalling bloodshed could be attributed to divine wrath. The duke of Alva had the entire male population of Naarden killed after its capture (1572), regarding this as a judgement of God for their hard-necked obstinacy in resisting; just as Cromwell later, having allowed his troops to sack Drogheda with appalling bloodshed (1649), declared that this was a “righteous judgement of God.” Thus by a cruel paradox those who fought in the name of their faith were often less likely than any to show humanity to their opponents in war.

But that is really the least of the irrational attributes of proportional representation. A more important one – which is shared by even the mildest of proportional systems – is that they assign disproportionate power in the legislature to the third-largest party, and often to even smaller parties. It works like this. It is rare (in any system) for a single party to receive an overall majority of votes. Hence, if votes are reflected proportionately in the legislature, no legislation can be passed unless some of the parties cooperate to pass it, and no government can be formed unless some of them form a coalition. Sometimes the two largest parties manage to do this, but the most common outcome is that the leader of the third-largest party holds the ‘balance of power’ and decides which of the two largest parties shall join it in government, and which shall be sidelined, and for how long. That means that it is correspondingly harder for the electorate to decide which party, and which policies, will be removed from power.

To elaborate these points in a Western philosophical context, first, the “basic stuff” of the scientific West came to be seen as substances (noun phrases), in which attributes inhere (auxiliary verbs) or which are active (transitive and intransitive verbs). Thus Heraclitus could ask how it was possible to step into the same river twice when all of its substance (water) was different. In attempting to get to the bottom of things, Descartes argued for two substances which share no predicates because they are absolutely distinct: body (that which is extended) and mind (that which thinks). But Cartesian efforts to account for how the two substances could interact were not persuasive to Descartes’ successors. Like Spinoza, Leibniz believed that substances could not, in fact, interact, but while the former concluded there could therefore only be a single substance (with many modes and attributes), the latter instead argued for an indefinitely large number of them. These individual substances, “monads,” could not causally affect each other, but could all dance to the same tune played in a preestablished harmony composed by God.

In what way can it act as master? Through scores of incarnations, the ‘self ’ we end up with is derived from the attributes with which we endow our God, the abstract Ego or conceptive principles. All conception is a denial of the Kiã, and hence we human beings are its opposition, our own evil. As we are the offspring of ourselves, we are the conflict between whatever we deny and assert of the Kiã. It would seem that we cannot be too careful in our choice, for it determines the body we inhabit. Thus forever from ‘self ’ do I fashion the Kiã, which may be without likeness, but which may be regarded as the truth. From this process is the bondage made, and not through intellect shall we be free from it. The law of Kiã is always its own original purpose, undetermined by anything else, and its emanations are unchanging. Through our own conceptive process things materialize, and take their nature from that duality. Human beings take their law from this refraction, and their ideas create their reality. With what do they balance their ecstasy? They pay measure for measure with intense pain, sorrow, and miseries. With what do they balance their rebellion? Of necessity, with slavery! Duality is the law, and realization by experience relates and opposes by units of time. Ecstasy for any length of time is difficult to obtain, and takes a lot of work. The conditions of consciousness and existence would seem to be various degrees of misery alternating with gusts of pleasure and some more subtle emotions. Consciousness of existence consists of duality in some form or other. From it are created the illusions of time, size, entity, etc.: the world’s limit. The dual principle is the quintessence of all experience, and no ramification has enlarged its primordial simplicity, but can only be its repetition, modification or complexity: its evolution can never be complete. It can never go further than the experience of self, so returns and unites again and again, ever an anti-climax. Its evolution consists of forever returning to its original simplicity by infinite complication. No man shall understand its ‘reason why’ by looking at its workings. Know it as the illusion that embraces the learning of all existence. It is the most aged one who grows no wiser, and is the mother of all things. Therefore believe all ‘experience’ to be an illusion, and the result of the law of duality. Just as space pervades an object both inside and outside it, similarly within and beyond this ever-changing cosmos, there is this single principle.

Plants have long been, and still are, humanity’s primary medicines. They possess certain attributes that pharmaceuticals never will: 1) their chemistry is highly complex, too complex for resistance to occur — instead of a silver bullet (a single chemical), plants often contain hundreds to thousands of compounds; 2) plants have developed sophisticated responses to bacterial invasion over millions of years — the complex compounds within plants work in complex synergy with each other and are designed to deactivate and destroy invading pathogens through multiple mechanisms, many of which I discuss in this book; 3) plants are free; that is, for those who learn how to identify them where they grow, harvest them, and make medicine from them (even if you buy or grow them yourself, they are remarkably inexpensive); 4) anyone can use them for healing — it doesn’t take 14 years of schooling to learn how to use plants for your healing; 5) they are very safe — in spite of the unending hysteria in the media, properly used herbal medicines cause very few side effects of any sort in the people who use them, especially when compared to the millions who are harmed every year by pharmaceuticals (adverse drug reactions are the fourth leading cause of death in the United States, according to the Journal of the American Medical Association); and 6) they are ecologically sound. Plant medicines are a naturally renewable resource, and they don’t cause the severe kinds of environmental pollution that pharmaceuticals do — one of the factors that leads to resistance in microorganisms and severe diseases in people.

She was a good person and a beautiful woman, but what she was for me was my own creation. I needed her to be perfect and couldn’t allow her to be anything less. I attributed to her everything I didn’t find in life, but without which I couldn’t live. I even belittled myself to her, so that she should appear greater and I, too, only through her. I gave to her generously, so I might take. Where I was frustrated, she was realised, and this was my compensation. She returned what I’d lost, and I gained more than I thought to gain. My desires had been obscure and disparate, now they were united in a single name, in a single character, more real and more attractive than imagination. I recognised in her everything I was not, yet in rejecting myself I lost nothing. Weak and helpless when faced with people and the world, I gained significance through my creation, which was more valuable than either. Uneasy before the uncertainty of all things, I was sure in the love that was self-creating, for it was need transformed into feeling. Love is both sacrifice and violence; it offers and demands, it begs and scolds. I needed this woman, my entire world, to admire and feel my power over her. I’d created her, as a savage creates his idol, to stand above his cave fire, his defence from thunder, enemies, wild beasts, people, the heavens, and loneliness, from whom he might seek the usual things but also demand the impossible, feel ecstasy, but also bitterness, whom he might both thank and scold, ever aware that, without it, his fears would be unbearable, his hopes without foundation, his joys without permanence. Solely because of her, even people seemed closer to me.

We are praying to the God of our people, whom we call Hashem, literally, “the Name.” The true name for God is devastatingly holy and evocative; to utter it would represent a death wish, so we have safe nicknames for him instead: the Holy Name, the One, the Only, the Creator, the Destroyer, the Overseer, the King of All Kings, the One True Judge, the Merciful Father, Master of the Universe, O Great Architect, a long list of names for all his attributes. For the sake of this divinity I must surrender myself each morning, body and soul; for this God, my teachers say, I must learn silence so that only his voice can be heard through me. God lives in my soul, and I must spend my life scrubbing my soul clean of any trace of sin so that it deserves to host his presence. Repentance is a daily chore; at each morning prayer session we repent in advance for the sins we will commit that day. I look around at the others, who must sincerely believe in their inherent evil, as they are shamelessly crying and wailing to God to help them expunge the yetzer hara, or evil inclination, from their consciousness. Although I talk to God, it is not through prayer. I talk to him in my mind, and even I will admit that I do not come to God humbly, as I should. I talk to him frankly, as I would to a friend, and I’m constantly asking him for favors. Still, I feel like God and I are on pretty good terms, relatively speaking. This morning, as everyone sways passionately around me, I stand calmly in the sea of young girls, asking God to make this day a bearable one. I’m very easy to pick on. The teachers know I’m not important, that no one will defend me. I’m not a rabbi’s daughter, so when they get angry, I’m the perfect scapegoat. I make sure never to look up from my siddur during prayer, but Chavie Halberstam, the rabbi’s daughter, can elbow her friend Elky to point out the toilet paper stuck to the teacher’s shoe and it’s as if nothing happened. If I so much as smirk, I’m singled out immediately. This is why I need God on my side; I have no one else to stick up for me.

general staff and the divisions there exists usually only a single radio wire; between the divisions and the regiments and battalions, there are only messengers. The failure of the Russian radio service came home to them bitterly, and the defeat of the Red leadership can be primarily attributed to it.

QUESTIONS 1. Is the doctrine of the Trinity revealed in the Old Testament? In the New Testament% 2. Is the God revealed in the Old Testament the Triune God? How can this be proved% 3. Cite an Old Testament text to prove that God is not a single person. 4. Cite a text which indicates that the Angel of Jehovah is Jehovah (God). 5. Cite a prophetic text which shows that God promised to send God incarnate. 6. Why did the apostles accept the "doctrine" of the Trinity? 7. What two essential elements of the doctrine of the Trinity are taught in the baptismal form of Matthew? 8. The Larger Catechism states that each of the three persons of the Godhead is seen to be God because Scripture attributes to each of them such names, attributes, works, and worship as are proper to God only. Can you cite Scripture references showing that the names, attributes, works, and worship proper to God are associated with each of the three persons (the Father, the Son, and the Holy Ghost)?

Privacy and pollution are similar problems. Both cause harm that is invisible and pervasive. Both result from exploitation of a resource--whether it is land, water, or information. Both suffer from difficult attribution. It is not easy to identify a single pollutant or a single piece of data that caused harm. Rather, the harm often comes from an accumulation of pollutants, or an assemblage of data. And the harm of both pollution and privacy is collective. No one person bears the burden of all pollution; all of society suffers when the air is dirty and the water undrinkable. Similarly, we all suffer when we live in fear that our data will be used against us by companies trying to exploit us or police officers sweeping us into a lineup. (212-213)

What does the name of an author on the jacket matter? Let us move forward in thought to three thousand years from now. Who knows which books from our period will be saved, and who knows which authors’ names will be remembered? Some books will remain famous but will be considered anonymous works, as for us the epic of Gilgamesh; other authors’ names will still be well know, but none of their works will survive, as was the case with Socrates; or perhaps all the surviving books will be attributed to a single, mysterious author, like Homer.

Dimensions for Descriptive Context Dimensions provide the “who, what, where, when, why, and how” context surrounding a business process event. Dimension tables contain the descriptive attributes used by BI applications for filtering and grouping the facts. With the grain of a fact table firmly in mind, all the possible dimensions can be identified. Whenever possible, a dimension should be single valued when associated with a given fact row. Dimension tables are sometimes called the “soul” of the data warehouse because they contain the entry points and descriptive labels that enable the DW/BI system to be leveraged for business analysis. A disproportionate amount of effort is put into the data governance and development of dimension tables because they are the drivers of the user's BI experience. Chapter 1 DW/BI and Dimensional Modeling Primer Chapter 3 Retail Sales Chapter 11 Telecommunications Chapter 18 Dimensional Modeling Process and Tasks Chapter 19 ETL Subsystems and Techniques

Examples of aggregated simple appearances occurring during concentration include: seeds (thig le), subtle attributes (mtshan ma phra mo), and light rays (od zer gyi yan lag; JP, f. 36b). These are all experienced as a consequence of visualization. Because they appear during meditation, they are classified as perceptual events, and are therefore considered to be supports to concentration training.366 Seeds (thig le) are the most common type of aggregated simple appearance used in concentration training. A seed is a highly condensed perceptual event. In its simplest absorbed (bsdu ba’i thig le) form a seed is largely undifferentiated. A seed no longer pertains to a single sense modality like a visual form, but has “condensed the six sense systems into one” (RD, p. 6). A seed is the pool of sensory information occurring prior to the occurrence of a specific perception. A seed condenses all potential phenomena of saṃsāra and nirvāṇa within it. If it were thoroughly analyzed, the practitioner would find the seed ultimately to be the essential nature (rang bzhin) of all phenomena, namely space. Yet, just as something seems to arise from nothing, specific appearances come forth from a seed.

Perfection doesn’t exist, and I’ve found that what makes children happy doesn’t always prepare them to be courageous, engaged adults. The same is true for schools. I haven’t encountered a single problem that isn’t attributed to some combination of parental, teacher, administrative, and/or student disengagement and the clash of competing stakeholders vying to define one purpose.

Transformative learning gives us an awareness of the basic structures within which we know, think, and act in the world. This shift does not rid us of old contexts, it simply stops defining who we are. That is the single most powerful attribute of Landmark’s work.

Loyalty isn’t won in product development centers, in advertisements, or on toll-free help lines: Loyalty is won out in the field, in the trenches, during the sales call. It’s the result of the conversations our reps are having with customers every single day. The entire remainder of customer loyalty—all 53 percent—is attributable to your ability to outperform the competition in the sales experience itself. Over half of customer loyalty is a result not of what you sell, but how you sell. As important as it is to have great products, brand, and service, it’s all for naught if your reps can’t execute out in the field.

Ellie Haworth is living the dream. She often tells herself so when she wakes up, hungover from too much white wine, feeling the ache of melancholy, in her perfect flat that nobody eve messes up in her absence. (She secretly wants a cat, but is afraid of becoming a cliche.) She holds down a job as a feature writer on a a national newspaper, has obedient hair, a body that is basically plump and slender in the right places, and is pretty enough to attract attention that she still pretends offends her. She has a sharp tongue-too sharp, according to her mother-a ready wit, several credit cards, and a small car she can manage without male help. When she meets people she knew at school, she can detect envy when she describes her life: she has not yet reached an age where the lack of a husband or children could b regarded as failure. When she meets meant, she can see them ticking off her attributes - great job, nice rack, sense of fun - as if she's a prize to be won. If, recently, she has become aware that the dream is a little fuzzy, that the edge she was once famed for at the office has deserted her since John came, that the relationship she had once found invigorating has begun to consume her in ways that are not exactly enviable, she chose not to look to hard. After all, it's easy when you're surrounded by people like you, journalists, and writers who drink hard, party hard have sloppy, disastrous affairs and unhappy partners home who, tired of their neglect, will eventually have affairs. She is one of them, one of their cohorts, living the life of the glossy magazine pages, a life she has pursued since she first knew she wanted to write. She is successful, single, selfish. Ellie Haworth is as happy as she can be. As anyone can be, considering. And nobody gets everything, so Ellie tells herself, when occasionally she wakes up trying to remember whose dream she's meant to be living.

Decision trees instead ensure a priori that each instance will be matched by exactly one rule. This will be the case if each pair of rules differs in at least one attribute test, and such a rule set can be organized into a decision tree. For example, consider these rules: If you’re for cutting taxes and pro-life, you’re a Republican. If you’re against cutting taxes, you’re a Democrat. If you’re for cutting taxes, pro-choice, and against gun control, you’re an independent. If you’re for cutting taxes, pro-choice, and pro-gun control, you’re a Democrat. These can be organized into the following decision tree: A decision tree is like playing a game of twenty questions with an instance. Starting at the root, each node asks about the value of one attribute, and depending on the answer, we follow one or another branch. When we arrive at a leaf, we read off the predicted concept. Each path from the root to a leaf corresponds to a rule. If this reminds you of those annoying phone menus you have to get through when you call customer service, it’s not an accident: a phone menu is a decision tree. The computer on the other end of the line is playing a game of twenty questions with you to figure out what you want, and each menu is a question. According to the decision tree above, you’re either a Republican, a Democrat, or an independent; you can’t be more than one, or none of the above. Sets of concepts with this property are called sets of classes, and the algorithm that predicts them is a classifier. A single concept implicitly defines two classes: the concept itself and its negation. (For example, spam and nonspam.) Classifiers are the most widespread form of machine learning. We can learn decision trees using a variant of the “divide and conquer” algorithm. First we pick an attribute to test at the root. Then we focus on the examples that went down each branch and pick the next test for those. (For example, we check whether tax-cutters are pro-life or pro-choice.) We repeat this for each new node we induce until all the examples in a branch have the same class, at which point we label that branch with the class.

And immediately his leprosy was cleansed” (Mat 8:3). To one who had lain in the grave four days He cried, “Lazarus, come forth,” and the dead came forth. The stormy wind and the angry waves were hushed at a single word from Him. A legion of demons could not resist His authoritative command.

Great team players lack excessive ego or concerns about status. They are quick to point out the contributions of others and slow to seek attention for their own. They share credit, emphasize team over self, and define success collectively rather than individually. It is no great surprise, then, that humility is the single greatest and most indispensable attribute of being a team player. Humility is the single greatest and most indispensable attribute of being a team player.

I also received a note from the Unknown, the first in two days. I pounced on it eagerly, for receiving his letters had come to be the most important part of my day. Instead of the long letter I had come to anticipate, it was short. I thank you for the fine ring. It was thoughtfully chosen and I appreciate the generous gesture, for I have to admit I would rather impute generosity than mere caprice behind the giving of a gift that cannot be worn. Or is this a sign that you wish, after all, to alter the circumscriptions governing our correspondence? I thought--to make myself clear--that you preferred your admirer to remain secret. I am not convinced you really wish to relinquish this game and risk the involvement inherent in a contact face-to-face. I dropped the note on my desk, feeling as if I’d reached for a blossom and had been stung by an unseen nettle. My first reaction was to sling back an angry retort that if gifts were to inspire such an ungallant response, then he could just return it. Except it was I who had inveighed, and at great length, against mere gallantry. In a sense he’d done me the honor of telling the truth-- And it was then that I had the shiversome insight that is probably obvious by now to any of my progeny reading this record: that our correspondence had metamorphosed into a kind of courtship. A courtship. As I thought back, I realized that it was our discussion of this very subject that had changed the tenor of the letters from my asking advice of an invisible mentor to a kind of long-distance friendship. The other signs were all there--the gifts, the flowers. Everything but physical proximity. And it wasn’t the unknown gentleman who could not court me in person--it was I who couldn’t be courted in person, and he knew it. So in the end I sent back only two lines: You have given me much to think about. Will you wear the ring, then, if I ask you to? I received no answer that day, or even that night. And so I sat through the beautiful concert of blended children’s voices and tried not to stare at Elenet’s profile next to the Marquis of Shevraeth, while feeling a profound sense of unhappiness, which I attributed to the silence from my Unknown. The next morning brought no note, but a single white rose.

(T)ragedy is not glamorous...it doesn't play out in life as it does on a stage or between the pages of a book. It is neither a punishment meted out nor a lesson conferred. Its horrors are not attributable to one single person. Tragedy is ugly and tangled, stupid and confusing.

Sastra Vasana is of three types; obsession with study, preoccupation with many subjects and marked squeamishness with regard to observances specified in the scripture. The Taittiriya Brahmana contains a narrative that can serve to illustrate the first kind of Sastra Vasana. Bharadvaja, the Veda says, seriously applied himself to the study of the Vedas for three successive births. In his fourth life too, he wished to strive unremittingly. Taking pity on him, Indra explained the impossibility of learning all the Vedas and then taught Bharadvaja about Brahman with attributes. While Bharadvaja’s study of the Vedas was not wrong, it was his obsession with mastering all the Vedas that was the problem. To get rid of this type of Sastra Vasana, the aspirant should impress upon himself that it is impossible to know a subject in its totality. Addiction to the study of many subjects is also bad. The story of Durvasa encountered in the Kavaseya Gita is pertinent. Durvasa, it is said, once came to the assembly of Lord Mahadeva to pay his respects. He arrived with a cart- load of books. Narada made fun of him by comparing him to an ass burdened with a great load on its back. Irritated and cured of his obsession, Durvasa dumped his books into the sea. Thereafter, Mahadeva initiated him into the knowledge of the Atma. One should realize that the Supreme cannot be known by being preoccupied with books on a variety of topics. Thus, the Katha Upanisad declares, “This Atma is not attained through much study, through the power of grasping the meaning of the texts or through much mere hearing”. Likewise, in the Chandogya Upanisad, we read that in spite of mastering a wide variety of subjects, Narada was not free from grief as he had not realized the Atma. To attain that sorrow-eradicating knowledge, he approached Sanatkumara as a disciple. It has been said, “What is the point in vainly chewing the filthy rag of talk about sacred treatises? Wise men should, by all means, seek the light of consciousness within”. Sincere practice of scripturally ordained rituals is essential for a person who has not progressed to the stage when he can dispense with rituals. However, undue fastidiousness with respect to religious observances, which characterizes the third type of Sastra Vasana, is an impediment. In the Yoga Vasista, we encounter the story of Dasura which is relevent here. Dasura, on account of his intense fastidiousness was unable to locate a single spot in the whole world adequately pure for him to perform his religious rites. Sri Vidyaranya who has elaborately dealt with the destruction of Vasanas in his Jeevanmukti Viveka, points out that Sastra Vasana leads to pride of learning. This is a reason, in addition to the impossibility of consummating the needs of Sastra Vasana, for the Sastra Vasana being labelled as impure.

The most primitive Dacians know that their Zalmoxis is called Jupiter in Rome; the Phoenician Baal of Mount Casius has been readily identified with the Father who holds Victory in his hand, and of whom Wisdom is born; the Egyptians, though so proud of their myths some thousands of years old, are willing to see in Osiris a Bacchus with funeral attributes; harsh Mithra admits himself brother to Apollo. No people but Israel has the arrogance to confine truth wholly within the narrow limits of a single conception of the divine, thereby insulting the manifold nature of the Deity, who contains all; no other god has inspired his worshipers with disdain and hatred for those who pray at different altars.

No single Barry Bonds home run or Lance Armstrong Tour de France stage win can be attributed to doping, nor did doping act alone. Bonds still had to hit the ball, and Armstrong still had to pedal. But doping surely helped them hit farther and bike faster. Major storms, like home run records and multiple Le Tour wins, have happened before.

Global behavior assessment – A behavior assessment strategy that focuses on maximizing information collection and analyzing general behavior, rather than focusing on specific behaviors exhibited in response to a question. Grooming gesture – A nonverbal deceptive behavior in which anxiety is dissipated through physical activity in the form of grooming oneself or the immediate surroundings. Halo effect – A cognitive bias in which a person is viewed favorably on the basis of a single positive attribute or impression. Hand-to-face activity – A nonverbal deceptive behavior in which a person touches his face or head region in response to a question, which can be prompted by discomfort associated with circulatory changes triggered by the fight-or-flight response. Hiding mouth or eyes – A nonverbal deceptive behavior in which a person uses a hand to shield his mouth or eyes when responding to a question, or closes his eyes when responding to a question that does not require reflection. Ideational fluency – The ability to shift one’s thinking instantaneously as the situation warrants. Inappropriate level of concern – A verbal deceptive behavior in which a person attempts to equalize the exchange by trying to diminish the importance of the matter at hand. He may focus on either the issue or the process (Example: “Why is everybody making such a big deal about this?”); or he might even attempt to joke about

Brennan stayed in character, even when the cameras were not rolling on My Darling Clementine. “Don’t whip me, Pappy, please!” the actors pleaded. John Ireland, who appears as one of Clanton’s sons, said that off-screen Brennan was like the character he played. Walter Brennan, on-screen and off, almost always knew his own mind, an attribute that sometimes resulted in an inability to appreciate other points of view. He simply shut them out, like the single-minded Ike Clanton.

Self-discipline is the single most important attribute an entrepreneur can have.

Note on Interviews and Attribution

Our bodies have been created not only by God but also for God..We are driven today by whatever can bring our bodies the most pleasure. What can we eat, touch, watch, do listen to, or engage in to satisfy the cravings of our bodies?..in his love, gives us boundaries for our bodies: he loves us and knows what is best for us..[there are] clear and critical distinctions between different types of laws in Leviticus. Some of the laws are civil in nature, and they specifically pertain to the government of ancient Israel..Other laws are ceremonial..However, various moral laws..are explicitly reiterated in the New Testament..Jesus himself teaches that the only God-honoring alternative to marriage between a man and a woman is singleness..the Bible also prohibits all sexual looking and thinking outside of marriage between a husband and a wife..it is sinful even to look at someone who is not your husband or wife and entertain sexual thoughts about that person..it is also wrong to provoke sexual desires in others outside of marriage..God prohibits any kind of crude speech, humor, or entertainment that remotely revolves around sexual immorality..often watch movies and shows, read books and articles, and visit Internet sites that highlight, display, promote, or make light of sexual immorality..God prohibits sexual worship-- the idolization of sex and infatuation with sexual activity as a fundamental means to personal fulfillment..Don't rationalize it, and don't reason with it-- run from it. Flee it as fast as you can..We all have a sinful tendency to turn aside from God's ways to our wants. This tendency has an inevitable effect on our sexuality..every one of us is born with a bent toward sexual sin. But just because we have that bent doesn't mean we must act upon it. We live in a culture that assumes a natural explanation implies a moral obligation. If you were born with a desire, then it's essential to your nature to carry it out. This is one reason why our contemporary discussion of sexuality is wrongly framed as an issue of civil rights..Ethnic identity is a morally neutral attribute..Sexual activity is a morally chosen behavior..our sexual behavior is a moral decision, and just because we are inclined to certain behaviors does not make such behaviors right. His disposition toward a behavior does not mean justification for that behavior. "That's the way he is" doesn't mean "that's how he should act." Adultery isn't inevitable; it's immoral. This applies to all sexual behavior that deviates from God's design..We do not always choose our temptations. But we do choose our reactions to those temptations..the assumption that God's Word is subject to human judgement..Instead of obeying what God has said, we question whether God has said it..as soon as we advocate homosexual activity, we undercut biblical authority..we are undermining the integrity of the entire gospel..We take this created gift called sex and use it to question the Creator God, who gave us the gift in the first place..[Jesus] was the most fully human, fully complete person who ever lived, and he was never married. He never indulged in any sort of sexual immorality..This was not a resurrection merely of Jesus' spirit or soul but of his body..Repentance like this doesn't mean total perfection, but it does mean a new direction..in a culture that virtually equates identity with sexuality..Naturally this becomes our perception of ourselves, and we subsequently view everything in our lives through this grid..When you turn to Christ, your entire identity is changed. You are in Christ, and Christ is in you. Your identity is no longer as a heterosexual or a homosexual, an addict or an adulterer.

Two types of SoD relations exist: static separation of duty (SSD) and dynamic separation of duty (DSD). SSD relations place constraints on the assignments of users to roles, whereby membership in one role may prevent the user from being a member of another role, and thereby presumably forcing the involvement of two or more users in performing a sensitive transaction that would involve the permissions of both roles. DSD relations, like SSD relations, limit the permissions that are available to a user, while adding operational flexibility, by placing constraints on roles that can be activated within a user’s sessions. As such, a user may be a member of two roles in DSD, but unable to execute the permissions that span both roles within a single session.

Standard RBAC also provides features to express policy constraints involving separation of duty (SoD) and cardinality. SoD is a security principle used to formulate multiperson control policies in which two or more roles are assigned responsibility for the completion of a sensitive transaction, but a single user is allowed to serve only in some distinct subset of those roles (e.g., not allowed to serve in more than one of two transaction-sensitive roles). Cardinality constraints that limit a role’s capacity to a fixed number of users have been incorporated into SoD relations in standard RBAC.

I can scarcely believe you remember me telling you about her obsession with the metaphysical." One broad shoulder lifted in a shrug. "I pay attention, Miss Greene, to every single syllable that passes over your lips. perhaps you should add that to your list of required attributes in potential husbands.

humility is the single greatest and most indispensable attribute of being a team player.

God bears long with the wicked notwithstanding the multitude of their sin, and shall we desire to be revenged because of a single injury?

An identity is a coherent, stratified, self-dual syndiffeonic relationship. Stratified means that the synetic level distributes over the diffeonic level as a common property, while self-dual means that both levels coincide in a single coherent entity (the syndiffeonic relationship itself). Where the synetic level is regarded as intensional and the diffeonic level as extensional, the identity is just an attributive coupling of intension and extension, i.e., of a label, attribute, or description with the set or other structure which it describes.

The inhibition of behavior provoked by cat odor is remarkably powerful and long-lasting. As summarized in Figure 1.1, following a single exposure to cat odor, animals continued to exhibit inhibition of play for up to five successive days. Our interpretation of this effect is that some unconditioned attribute of cat smell can innately arouse a fear system in the rat brain, and this emotional state becomes rapidly associated with the contextual cues of the chamber. On subsequent occasions, one does not need the unconditioned fear stimulus—the feline smell—to evoke anxiety. The contextual cues of the chamber suffice. This, in essence, is classical or Pavlovian conditioning. The flow of associations is outlined more formally in Figure 1.2, and as we will see, classical conditioning is still one of the most powerful and effective ways to study emotional learning in the laboratory.