Authenticity Anonymous Quotes

تبسمك في وجه أخيك صدقة، وأمرك بالمعروف صدقة ونهيك عن المنكر صدقة، وإرشادك الرجل في أرض الضلال لك صدقة، ونصرك الرجل الرديء البصر لك صدقة، وإماطتك الحجر والشوك العظم عن الطريق لك صدقة Smiling in your brother’s face is an act of charity. So is enjoining good and forbidding evil, giving directions to the lost traveller, aiding the blind and removing obstacles from the path. (Graded authentic by Ibn Hajar and al-Albani: Hidaayat-ur-Ruwaah, 2/293)

Nevertheless we are free individuals, and this freedom condemns us to make choices throughout our lives. There are no eternal values or norms we can adhere to, which makes our choices even more significant. Because we are totally responsible for everything we do. Sartre emphasized that man must never disclaim the responsibility for his actions. Nor can we avoid the responsibility of making our own choices on the grounds that we "must" go to work, or we "must" live up to certain middle-class expectations regarding how we should live. Those who thus slip into the anonymous masses will never be other than members of the impersonal flock, having fled from themselves into self-deception. On the other hand our freedom obliges us to make something of ourselves, to live "authentically" or "truly".

Be fearlessly authentic.

Dear Anonymous, I've got a secret I know you can keep it because you don't really exist.... This is what shapes you, this is what makes you as authentic as you are fake.

Shrouded as he was for a decade in an apparent cloak of anonymity and obscurity, Osama bin Laden was by no means an invisible man. He was ubiquitous and palpable, both in a physical and a cyber-spectral form, to the extent that his death took on something of the feel of an exorcism. It is satisfying to know that, before the end came, he had begun at least to guess at the magnitude of his 9/11 mistake. It is essential to remember that his most fanatical and militant deputy, Abu Musab al-Zarqawi, did not just leave his corpse in Iraq but was isolated and repudiated even by the minority Sunnis on whose presumed behalf he spilled so much blood and wrought such hectic destruction. It is even more gratifying that bin Laden himself was exposed as an excrescence on the putrid body of a bankrupt and brutish state machine, and that he found himself quite unable to make any coherent comment on the tide—one hopes that it is a tide, rather than a mere wave—of demand for an accountable and secular form of civil society. There could not have been a finer affirmation of the force of life, so warmly and authentically counterposed to the hysterical celebration of death, and of that death-in-life that is experienced in the stultifications of theocracy, where womanhood and music and literature are stifled and young men mutated into robotic slaughterers.

An endless, meaningless string of apologies signals a failure to change one’s own behavior. What matters is not whether the person was authentic or “really meant it” in those passionate expressions of remorse. All that counts is whether that person follows through so there is no repeat performance.

and in life. I’ve noticed that leadership is not a skill. It’s character. Successful, happy, and fulfilled people embody core values such as honor, courage, and commitment to personal excellence. Real leaders command from the heart. They’ve developed an ethical code that makes them both a good teammate and a good leader. When things go wrong, they look within and seek to be better people. Authentic leadership starts with knowing your stand—your purpose in life, against which you will measure all decisions.

The word 'inauthentic' is used by Heidegger to describe the ostrich-like attitude of the man who seeks to escape from his inescapable self-responsibility by becoming an anonymous member of a crowd. This is the normal attitude of nearly everybody. To be 'authentic' a man must be constantly and deliberately aware of his total responsibility for what he is. For example, a judge may disclaim personal responsibility for sentencing people to punishment. He will say that as a judge it is his duty to punish. In other words it is as an anonymous representative of the Judiciary that he punishes, and it is the Judiciary that must take the responsibility. This man is inauthentic. If he wishes to be authentic he must think to himself, whenever he sits on the Bench or draws his salary, 'Why do I punish? Because, as a judge, it is my duty to punish. Why am I a judge? Is it perhaps my duty to be a judge? No. I am a judge because I myself choose to be a judge. I choose to be one who punishes in the name of the Law. Can I, if I really wish, choose not to be a judge? Yes, I am absolutely free at any moment to stop being a judge, if I so choose. If this is so, when a guilty man comes up before me for sentence, do I have any alternative but to punish him? Yes, I can get up, walk out of the courtroom, and resign my job. Then if, instead, I punish him, am I responsible? I am totally responsible.

Love: We cultivate love when we allow our most vulnerable and powerful selves to be deeply seen and known, and when we honor the spiritual connection that grows from that offering with trust, respect, kindness, and affection. Love is not something we give or get; it is something that we nurture and grow, a connection that can only be cultivated between two people when it exists within each one of them—we can only love others as much as we love ourselves. Shame, blame, disrespect, betrayal, and the withholding of affection damage the roots from which love grows. Love can only survive these injuries if they are acknowledged, healed, and rare. Belonging: Belonging is the innate human desire to be part of something larger than us. Because this yearning is so primal, we often try to acquire it by fitting in and by seeking approval, which are not only hollow substitutes for belonging, but often barriers to it. Because true belonging only happens when we present our authentic, imperfect selves to the world, our sense of belonging can never be greater than our level of self-acceptance.

If #SpartanSurvived failed in its efforts, no one would be the wiser. There was no risk to her online persona. No backlash from haters. Anonymity’s cloak both protected her and kept the torch of Spartan alive. Because as much as fandom knew a fan had created the post, the faceless message held the faint promise of authenticity. And if people believed it, then the magic was real. They could change Spartan’s fate, because they thought they could, and tonight’s video would cast the first spell.

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if you are aiming to organise for revolution, then you need to make sure your organisation can possibly lead there, and if it does, that it can cope. Reliance on spontaneity is a complete dead-end, an uprising that has been organised and planned is no less “authentic” than one that arises seemingly at random — remember Occupy was planned, sort of, by Adbusters of all groups. Imagine what an organisation with an actually coherent ultimate aim and that is serious about its aims could do.This is a long way from smug floridity in literary fora, and the quicker we leave that behind, the better.

Authenticity is supposed to be an antidote to a single model of leadership.

HAGGIS The U.S. Department of Agriculture prohibits Americans from eating the authentic Scottish dish because it contains sheep lungs, which legally "shall not be saved for use as human food.

What we’ll be expecting in the Third Wave are specialty platforms that engender a culture of long tail, authentic, not-for-everyone creation and consumption. As noted by Carles, it is already happening in music with networks like Soundcloud and Bandcamp, and we will feel its effects in other online media industries for years to come.

What’s important is the balance between taking care of yourself and taking care of others. When the first concern overrides the second regularly, you’ll have a problem being effective in an organization. If you make your purpose clear and do your best to lead in a way that’s true to your values—while leaving space to accommodate cultural differences, situational context, and what you don’t know—then you probably won’t need authenticity training.

Children have widely diverse interests and aptitudes. Children are drawn to different books, different sports, different music, and different dreams about their future. What matters is that they’re as personally invested and authentically motivated as the little boy in the bookstore who was 100 percent sincere when he said he’d rather read Harry Potter than watch TV.

The new social movements which emerged since the end of the Cold War, experiencing a resurgence in the years after 2008, have been similarly unable to devise a new political ideological vision. Instead they expend considerable energy on internal direct-​democratic process and affective self-​valorisation over strategic efficacy, and frequently propound a variant of neo-​primitivist localism, as if to oppose the abstract violence of globalised capital with the flimsy and ephemeral “authenticity” of communal immediacy.

In chapter V of the first Epistle of St. John, these words strike the visitor, "There are three that bear witness in heaven, the Father, and the Word, and the Holy Ghost, and these three are One." If these two verses are authentic, they would be an affirmation of the doctrine of the Trinity, dating from the first century, at a time when the Gospels, the Acts, and St. Paul ignore it. It was first pointed out in 1806 that these verses were an interpolation, for they do not appear in the best manuscripts, notably all the Greek manuscripts down to the fifteenth century. The Roman Church refused to bow to evidence. The Congregation of the Index, on January 13, 1897, with the approbation of Leo XIII, forbade any question as to the authenticity of the text relating to the "three heavenly witnesses.

Canon: The authoritative list of inspired biblical books. Within a short time after Jesus’ death, the New Testament canon was affirmed by evaluating the Apostolicity, reception, and teachings of books, but ultimately, the canon is self-authenticating, as the voice of Christ is heard in it (John 10:27; WCF 1:5).

The idea that it’s unloving to defend truth or confront lies is one of the arrogant opinions of this postmodern age that needs to be torn down (2 Cor. 10:5). Authentic love “rejoices with the truth” (1 Cor. 13:6).

You felt, in spite of all bureaucracy and inefficiency and party strife, something that was like the feeling you expected to have and did not have when you made your first communion. It was a feeling of consecration to a duty toward all of the oppressed of the world which would be as difficult and embarrassing to speak about as religious experience and yet it was authentic as the feeling you had when you heard Bach, or stood in Chartres Cathedral or the Cathedral at Leon and saw the light coming through the great windows; or when you saw Mantegna and Greco and Brueghel in the Prado. It gave you a part in something that you could believe in wholly and completely and in which you felt an absolute brotherhood with the others who were engaged in it. It was something that you had never known before but that you had experienced now and you gave such importance to it and the reasons for it that your own death seemed of complete unimportance; only a thing to be avoided because it would interfere with the performance of your duty. But the best thing was that there was something you could do about this feeling and this necessity too. You could fight.

Dear Anonymous, I've got a secret I know you can keep it because you don't really exist....This is what shapes you, this is what makes you as authentic as you are fake.

glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7–9; Acts 1:5; 2:4; Rom. 8:29; 2 Cor. 3:18; Eph. 2:22). We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the body of Christ (1 Cor. 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Rom. 8:9–11; 2 Cor. 3:6; Eph. 1:13). We teach that the Holy Spirit is the divine teacher who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Pet. 1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (Rom. 8:9–11; Eph. 5:18; 1 John 2:20, 27). We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither himself nor his gifts by ostentatious displays, but he does glorify Christ by implementing his work of redeeming the lost and building up believers in the most holy faith (John 16:13–14; Acts 1:8; 1 Cor. 12:4–11; 2 Cor. 3:18). We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all his gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Cor. 12:4–11; 13:8–10; 2 Cor. 12:12; Eph. 4:7–12; Heb. 2:1–4).

If the Internet were everything it is cracked up to be, we would all stay home and be brilliantly witty and insightful. Yet with so much contradictory information available, there is more reason to travel than ever before: to look closer, to dig deeper, to sort the authentic from the fake; to verify, to smell, to touch, to taste, to hear, and sometimes — importantly — to suffer the effects of this curiosity.

Although it might seem as though anonymity, invisibility, and other such distancing factors grant us the freedom to engage in more authentic forms of self-expression than we're usually permitted, [John] Suler warns against the temptation to regard disinhibition as "revealing of an underlying 'rue self." He suggests instead that the inhibited self and disinhibited self are simply different *sides* of the *same* person. So Suler challenges the intuitive notion that whatever inhibits us thereby diminishes the authenticity of our self-expression.

Praise that was vague, insincere, or excessive tended to discourage kids from working hard and trying new things. It had a toxic effect, the opposite of what parents intended. To work, praise had to be specific, authentic, and rare.

Genuine love for Christ comes through (1) an ever-growing consciousness of our own sinfulness and unworthiness, coupled with (2) the assurance that our sins, however great, have been forgiven through his death on the cross. Only love that’s founded on both of these foundations can be authentic and permanent. If we find we lack love for the Savior, one or both of these prerequisites are deficient.

3 For I say through the grace that is given unto me, to every one that is among you, that no man presume to understand above that which is meet to understand, but that he understand according to sobriety, as God hath dealt to every man the measure of faith.

15 Rejoice with them that rejoice, and weep with them that weep. 16 Be of like affection one towards another: be not high minded: but make yourselves equal to them of the lower sort: be not wise in your selves. 17 Recompense to no man evil for evil: procure things honest in the sight of all men. 18 If it be possible, as much as in you is, have peace with all men. 19 Dearly beloved, avenge not yourselves, but give place unto wrath: for it is written, Vengeance is mine: I will repay, saith the Lord. 20 Therefore, if thine enemy hunger, feed him: if he thirst, give him drink: for in so doing, thou shalt heap coals of fire on his head.

Be not overcome of evil, but overcome evil with goodness.

4 For as we have many members in one body, and all members have not one office, 5 So we being many are one body in Christ, and every one, one anothers members. 6 Seeing then that we have gifts that are divers, according to the grace that is given unto us, whether we have prophecy, let us prophecy according to the portion of faith: 7 Or an office, let us wait on the office: or he that teacheth, on teaching: 8 Or he that exhorteth, on exhortation: he that distributeth, let him do it with simplicity: he that ruleth, with diligence: he that showeth mercy, with cheerfulness. 9 Let love be without dissimulation. Abhor that which is evil, and cleave unto that which is good. 10 Be affectioned to love one another with brotherly love. In giving honor, go one before another, 11 Not slothful to do service: fervent in spirit serving the Lord, 12 Rejoicing in hope, patient in tribulation, continuing in prayer, 13 Distributing unto the necessities of the Saints: giving yourselves to hospitality. 14 Bless them which persecute you: bless, I say, and curse not.

This is the stone cast aside of you builders, which is become the head of the corner.

33 Now when they heard it, they burst for anger, and consulted to slay them. 34 Then stood there up in the Council a certain Pharisee named Gamaliel, a doctor of the Law, honored of all the people, and commanded to put the Apostles forth a little space, 35 And said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men. 36 For before these times, rose up Theudas boasting himself, to whom resorted a number of men, about a four hundred, who was slain: and they all which obeyed him, were scattered, and brought to nought.

37 After this man, arose up Judas of Galilee, in the days of the tribute, and drew away much people after him: he also perished, and all that obeyed him, were scattered abroad.

36 ¶ But after certain days, Paul said unto Barnabas, Let us return, and visit our brethren in every city, where we have preached the word of the Lord, and see how they do. 37 And Barnabas counseled to take with them John, called Mark.

14 And Caiaphas was he, that gave counsel to the Jews, that it was expedient that one man should die for the people.

38 Pilate said unto him, What is truth? And when he had said that, he went out again unto the Jews, and said unto them, I find in him no cause at all. 39 But you have a custom, that I should deliver you one loose at the Passover: will ye then that I loose unto you the King of the Jews? 40 Then cried they all again, saying, Not him, but Barabbas: now this Barabbas was a murderer.

18 Seeing that many rejoice after the flesh, I will rejoice also. 19 For ye suffer fools gladly, because that ye are wise.

4 Love suffereth long: it is bountiful: love envieth not: love doth not boast itself: it is not puffed up: 5 It distaineth not: it seeketh not her own things: it is not provoked to anger: it thinketh not evil: 6 It rejoiceth not in iniquity, but rejoiceth in the truth: 7 It suffereth all things: it believeth all things: it hopeth all things: it endureth all things. 8 Love doth never fall away, though that prophesyings be abolished, or the tongues cease, or knowledge vanish away. 9 For we know in part, and we prophesy in part. 10 But when that which is perfect, is come, then that which is in part, shall be abolished. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 For now we see through a glass darkly: but then shall we see face to face. Now I know in part: but then shall I know even as I am known. 13 And now abideth faith, hope and love, even these three: but the chiefest of these is love.

As I besought thee to abide still in Ephesus, when I departed into Macedonia, so do, that thou mayest command some, that they teach none other doctrine, 4 Neither that they give heed to fables and genealogies which are endless, which breed questions rather than godly edifying which is by faith. 5 For the end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned.

8 And we know, that the Law is good, if a man use it lawfully, 9 Knowing this, that the Law is not given unto a righteous man, but unto the lawless and disobedient, to the ungodly, and to sinners, to the unholy, and to the profane, to murderers of fathers and mothers, to manslayers, 10 To whoremongers, to buggerers, to menstealers, to liars, to the perjured, and if there be any other thing, that is contrary to wholesome doctrine, 11 Which is according to the glorious Gospel of the blessed God, which is committed unto me.

But of the times and seasons, brethren, ye have no need that I write unto you. 2 For ye yourselves know perfectly, that the day of the Lord shall come, even as a thief in the night.

21 Try all things, and keep that which is good.

Exhort therefore, that first of all supplications, prayers, intercessions and giving of thanks be made for all men, 2 For Kings, and for all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Savior, 4 Who will that all men shall be saved, and come unto the knowledge of the truth.

But as touching brotherly love, ye need not that I write unto you: for ye are taught of God to love one another. 10 Yea, and that thing verily ye do unto all the brethren, which are throughout all Macedonia: but we beseech you, brethren, that ye increase more and more, 11 And that ye study to be quiet, and to meddle with your own business, and to work with your own hands, as we commanded you, 12 That ye may behave yourselves honestly toward them that are without, and that nothing be lacking unto you. 13 ¶ I would not, brethren, have you ignorant concerning them which are asleep, that ye sorrow not even as other which have no hope.

This is a true saying, If any man desire the office of a Bishop, he desireth a worthy work. 2 A Bishop therefore must be unreprovable, the husband of one wife, watching, sober, modest, harborous, apt to teach, 3 Not given to wine, no striker, not given to filthy lucre, but gentle, no fighter, not covetous, 4 One that can rule his own house honestly, having children under obedience with all honesty.

5 So she brought forth a man child, which should rule all nations with a rod of iron: and that her son was taken up unto God and to his throne. 6 And the woman fled into wilderness where she hath a place prepared of God, that they should feed her there a thousand, two hundred, and three score days. 7 And there was a battle in heaven. Michael and his Angels fought against the dragon, and the dragon fought and his angels. 8 But they prevailed not, neither was their place found any more in heaven. 9 And the great dragon, that old serpent, called the devil and Satan, was cast out, which deceiveth all the world: he was even cast into the earth, and his angels were cast out with him.

17 Even so the faith, if it have no works, is dead in itself. 18 But some man might say, Thou hast the faith, and I have works: show me thy faith out of thy works, and I will show thee my faith by my works. 19 Thou believest that there is one God: thou doest well: the devils also believe it, and tremble.

26 For as the body without the spirit is dead, even so the faith without works is dead.

15 And it was permitted to him to give a spirit unto the image of the beast, so that the image of the beast should speak, and should cause that as many as would not worship the image of the beast, should be killed. 16 And he made all, both small and great, rich and poor, free and bond, to receive a mark in their right hand or in their foreheads. 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

18 Here is wisdom. Let him that hath wit, count the number of the beast: for it is the number of a man, and his number is six hundred threescore and six.

17 ¶ The Elders that rule well, are worthy of double honor, specially they which labor in the word and doctrine, 18 For the Scripture saith, Thou shalt not muzzle the mouth of the ox that treadeth out the corn: and, The laborer is worthy of his wages. 19 Against an Elder receive none accusation, but under two or three witnesses.

24 Some men's sins are open beforehand, and go before unto judgment: but some men's follow after. 25 Likewise also the good works are manifest beforehand, and they that are otherwise, cannot be hid.

9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ Jesus before the world was, 10 But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality unto light through the Gospel.

A wavering minded man is unstable in all his ways.

20 For the wrath of man doth not accomplish the righteousness of God.

6 The husbandman must labor before he receive the fruits.

11 It is a true saying, For if we be dead with him, we also shall live with him. 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us. 13 If we believe not, yet abideth he faithful: he cannot deny himself. 14 Of these things put them in remembrance, and protest before the Lord, that they strive not about words, which is to no profit, but to the perverting of the hearers.

Nobody’s authentic on the internet-internet, really; they’re just a calculated representation of themselves, even when anonymous.

ANYONE WITH 16 YRS OF SOBRIETY SHOULD GET A FUCKING OSCAR

Celebrities who become Christians are often commandeered and used as props in the quest for conversions or even just distribution. This practical objectification changes actual human beings into tools to be used for a “greater good.

The notion that God blesses us with money, experiences, and achievements correlating to our obedience now pervades our culture. But what does this mean for the majority of people who aren’t receiving all these divine handouts? What about poor people and abused people and abandoned people and disabled people and the more than 650 million people who don’t even have access to basic clean water?7 If we consider the size and scope of the human race on earth, we realize that the popular definition of blessing comforts a tiny subset of God’s megafavored while excluding the majority of others.

The radical acceptance of the accumulations of our lives is born in the giving up, the acknowledgment of the artifice. It is what journalist Ken Fuson exudes in his self-penned obituary. Having been unshackled from pretense by a public struggle with addiction and freed from performance by impending bodily death, Fuson delivered a remarkable eulogy for himself: He attended the university’s famous School of Journalism, which is a clever way of saying, “almost graduated but didn’t.” . . . In 1996, Ken took the principled stand of leaving the Register because The Sun in Baltimore offered him more money. Three years later, having blown most of that money at Pimlico Race Track, he returned to the Register, where he remained until 2008. For most of his life, Ken suffered from a compulsive gambling addiction that nearly destroyed him. But his church friends, and the loving people at Gamblers Anonymous, never gave up on him. Ken last placed a bet on Sept. 5, 2009. He died clean. He hopes that anyone who needs help will seek it, which is hard, and accept it, which is even harder. Miracles abound.9 Fuson evinces true authenticity, something close to real freedom, and it is beautiful. His prose is not a parade of accomplishments but a catalog of embarrassing details and defeats—the kind that makes a reader’s heart beam with appreciation, identification, laughter, and hope.

34 Justice exalteth a nation, but sin is a shame to the people.

20 Woe unto them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour.

The Ticklish Subject shows how today, in spite of the decline of the paternal metaphor and the inefficacy of ethical-political principles, global capitalist relations of production actually structure an ever more prohibitive and homogenized social reality: The true horror lies not in the particular content hidden beneath the universality of global Capital but, rather, in the fact that Capital is effectively an anonymous global machine blindly running its course; that there is in fact no particular Secret Agent animating it. The horror is not the (particular living) ghost in the (dead universal) machine, but the (dead universal) machine in the very heart of each (particular living) ghost. The conclusion to be drawn is thus that the problematic of multiculturalism (the hybrid coexistence of diverse cultural life-worlds) which imposes itself today is the form of appearance of its opposite, of the massive presence of capitalism as global world system: it bears witness to the unprecedented homogenization of today’s world. (Ticklish, p. 218) Multiculturalism – as well as postmodern efforts to reduce truth to “narratives” or “solidarity of belief” – simply further the interests of global capital. Žižek notes wryly that liberal pseudo-leftists really know all of this, but the problem is that they want to maintain their relatively comfortable lifestyles (bought at the expense of suffering in the Third World), and meanwhile to maintain the pose of revolutionary “beautiful souls.” Postmodern “post-politics” replaces the recognition of global ideological divisions with an emphasis on the collaboration of enlightened experts, technocrats, and specialists who negotiate to reach compromises. Such pragmatic “administration of social matters” accepts in advance the very global capitalist framework that determines the profitability of the compromise (Ticklish, p. 199). This suspension of the space for authentic politics leads to what Žižek calls “postmodern racism,” which ignores the universal rights of the political subject, proliferates divisions along cultural lines, and prevents the working class from politicizing its predicament. Even more seriously, according to Žižek, post-politics no longer merely represses the political, but forecloses it. Thus instead of violence as the neurotic “return of the repressed,” we see signs of a new kind of irrational and excessive violence. This new manifestation of violence results from the (psychotic) foreclosure of the Name of the Father that leads to a “return in the Real.” This violence is thus akin to the psychotic passage a l’acte: “a cruelty whose manifestations range from ‘fundamentalist’ racist and/or religious slaughter to the ‘senseless’ outbursts of violence by adolescents and the homeless in our megalopolises, a violence one is tempted to call Id-Evil, a violence grounded in no utilitarian or ideological reason” (Ticklish, p. 198). Where then, is the power to combat such foreclosure? The Ticklish Subject shows that the subversive power of subjectivity arises only when the subject annuls himself as subject: the acknowledgment of the integral division or gap in subjectivity allows the move from subjection to subjective destitution. Insofar as the subject concedes to the inherent failure of symbolic practices, he no longer presupposes himself as a unified subject. He acknowledges the nonexistence of the symbolic big Other and the monstrosity of the Real. Such acceptance involves the full assertion – rather than the effacement – of the gap between the Real and its symbolization. In contrast to the artificial object character of the imaginary capitalist ego, The Ticklish Subject discloses the “empty place” of the subject as a purely structural function, and shows that this functioning emerges only as the withdrawal from one’s substantial identity, as the disintegration of the “self” that is situated and defined within a communal universe of meaning.

18 Violence shall no more be heard of in thy land, neither desolation, nor destruction within thy borders: but thou shalt call salvation, thy walls, and praise, thy gates. 19 Thou shalt have no more sun to shine by day, neither shall the brightness of the moon shine unto thee: for the Lord shall be thine everlasting light, and thy God, thy glory.

5 Before I formed thee in the womb, I knew thee, and before thou camest out of the womb, I sanctified thee, and ordained thee to be a prophet unto the nations.

As Jonathan Haidt and others have demonstrated, people are at their worst when they’re allowed to lob jabs at others behind a shield of anonymity. When their real-world reputations are at risk, they may take more care. I argued in chapter 2 that embracing transparency is a core part of how the Internet can motivate generous behavior. Indeed, I believe it played a key role in Facebook’s early astonishing growth story, gaining its first million users within just a year and then a further six million in the following two. This was not only in spite of being closed off to the general public but likely because of it, too. At that time, every profile was attached to an email address linking to an educational institution, which brought with it a layer of identity authentication. People were accountable to their real-life reputations and suddenly able to build on them in ways unlike ever before. But as this feature slipped by the wayside, and now without a real reputation to uphold, Joe Bloggs switched to User94843 and trolled toward this more toxic future. Bringing back this social dynamic, by requiring users to prove who they are, is perhaps the biggest single step big tech can make toward fostering a genuinely social media environment. There are definitely cases where people living under repressive regimes need ways to use the Internet anonymously. But the mainstream usage of social media should not.

The author of Mark, the earliest of the narrative gospels, was not an eyewitness: he is reporting information conveyed to him by a third person or persons, who themselves were quite possibly not eyewitnesses. (First and second persons would have been involved directly in the events being reported.) Since he doesn't name those from whom he gets his information, his sources are anonymous. The evangelist given the name Matthew reports a rumor that was circulating in his day (Matt 28:15): the guards at the tomb were bribed to say that Jesus' disciples stole his body. When the evangelist writes that the gossip was being passed around "until this very day," he is inadvertently betraying the chronological distance that separates him from events in the more remote past.

20 Wisdom cryeth without: she uttereth her voice in the streets. 21 She calleth in the high street, among the prease in the enterings of the gates, and uttereth her words in the city, saying, 22 O ye foolish, how long will ye love foolishness? And the scornful take their pleasure in scorning, and the fools hate knowledge?

Success is finding a meaningful need and filling it better than anyone else. —Anonymous

Because later Christians such as Paul do not develop story parables, they are distinctive to Jesus in the NT. Most scholars of all persuasions thus usually deem the Gospels’ parables authentic to Jesus, not the sort of sayings that some scholars believe later Christians would have invented for him. By contrast, some more skeptical scholars have doubted that the interpretations of parables offered by Jesus in the Gospels were really uttered by Jesus. More recent scholarship has challenged such skepticism, however. Other Jewish parables frequently have interpretations, as Jewish scholarship on parables recognizes. It is in fact parables that lack interpretations that appear more unusual in antiquity. Parables were like sermon illustrations, but they often made little sense without being connected to a sermon. Because Jesus often offered the illustrations independently, interpreting the parables only privately to his disciples afterward (Mk 4:10–12), they served as riddles to the crowds, inviting the hearers to consider Jesus’ point. Some scholars have questioned Jesus’ interpretations particularly in cases such as the parable of the sower, where his interpretation identifies meanings for multiple points in the parable (in this case, the four soils, the birds, and so forth). This objection arose because some interpreters, reacting against the overinterpretation of parables by earlier writers, insisted on each parable having only a single point. Often Jesus’ parables do have a single main point, and many details merely contribute to the story. Comparison with other ancient Jewish parables, however, demonstrates that parables could include multiple figurative points of contact, just like the interpretations the Gospels provide for Jesus’ parables. There is no historical reason, then, to question their authenticity. ◆

The questions raised by Lucretia [Mott]'s life are "How are you called into action?" and "Are you faithful to that call?" Your actions might be public or so quiet that they are never notices, which Emily [Dickinson] would have applauded. Your act of courage might be taking the time and developing the spirit to reconcile a relationship. Or it might be simply getting out of bed if you suffer from depression or going to that first A.A. meeting. You might be quietly writing letters to political prisoners through Amnesty International or sending anonymous donation to help the orphans in South Africa. You might take time each week to go to the hospital nursery to rock the neglected babies with AIDS. You may have a strong desire to cultivate your own garden and participate in growing the food you eat, allowing time for your inner spirit to grow and be nurtured as well. You may be protecting and valuing time as a parent. It is not important whether our actions are considered large or small; it is important that they stem from the center of our being. When we learn to live from our own authenticity, we activate our still inner voice. Although Lucretia [Mott] was a lead singer on the world stage, she would have been perfectly happy singing backup for someone else -- as long as the music was right and all the people were included in the dancing.

Pluttr’s other massive draw is “pseudonymity mode.” The company maintains that people are the most authentic with their five closest friends - and with perfect strangers. The draw of strangers has forever fueled vast anonymous forums online. But anonymity also breeds awful behavior, one-off interactions rather than budding relationships, and endless lying about traits and backgrounds. So who really knows if you’re communing with a caring priest, a fellow AIDS sufferer, or a medical expert? Or an actual acquaintance of Person X? An employee of company Y? Or a fellow closeted gay person of an age, weight, and social background that attracts you? Well, Phluttr knows. And Phluttr can attest that this is a real, well-regarded person who authentically shares your affliction, secret, or curiosity without exposing actual identities (unless both sides request it). Wrap this up in NSA-grade encryption, and there’s no better place to buy sketchy substances, seek sketch advice, cheat on lovers, or cathartically confess to the above. Phluttr has now cornered the mark in id fulfillment, rumor spreading, and confidential gut spilling - and it’s just getting started.

How does your integrity reflect on God and impact the people around you? None of us are perfect, but we can be authentic, grow in character, and live in a way that causes people to trust us and want to associate with us. Whether we have integrity or not may be a very personal decision—actually a constant stream of decisions—but it always affects others. Our minor choices when no one is watching can have major effects when people are watching. Our integrity makes an impact.

The evidence suggested that many American parents treated their children as if they were delicate flowers. In one Columbia University study, 85 percent of American parents surveyed said that they thought they needed to praise their children’s intelligence in order to assure them they were smart. However, the actual research on praise suggested the opposite was true. Praise that was vague, insincere, or excessive tended to discourage kids from working hard and trying new things. It had a toxic effect, the opposite of what parents intended. To work, praise had to be specific, authentic, and rare. Yet the same culture of self-esteem boosting extended to many U.S. classrooms. In the survey of exchange students conducted for this book, about half of U.S. and international students said that American math teachers were more likely to praise their work than math teachers abroad. (Fewer than 10 percent said that their international teachers were more likely to praise.) That finding was particularly ironic, given that American students scored below average for the developed world in math. It also suggested that whatever the intent of American teachers, their praise was probably not always specific, authentic, and rare.

novels [4]. It follows that authentic text—text written for native speakers—is inappropriate for unassisted ER by all but the most advanced learners. For this reason, many educators advocate the use of learner literature, that is, stories written specifically for L2 learners, or adapted from authentic text [5]. For learners of English, there are over 40 graded reader series, consisting of over 1650 books with a variety of difficulty levels and genres [6].However, the time and expense in producing graded readers results in high purchase costs and limited availability in languages other than English and common L2‘s like Spanish and French. At a cost of £2.50 for a short English reader in 2001 [7] purchasing several thousand readers to cater for a school wide ER program requires a significant monetary investment. More affordable options are required, especially for schools in developing nations. Day and Bamford [8] recommend several alternatives when learner literature is not available. These include children's and young adult books, stories written by learners, newspapers, magazines and comic books. Some educators advocate the use of authentic texts in preference to simplified texts. Berardo [9] claims that the language in learner literature is ―artificial and unvaried‖, ―unlike anything that the learner will encounter in the real world‖ and often ―do not reflect how the language is really used‖. Berardo does concede that simplified texts are ―useful for preparing learners for reading 'real' texts. ‖ 2. ASSISTED READING Due to the large proportion of unknown vocabulary, beginner and intermediate learners require assistance when using authentic text for ER. Two popular forms of assistance are dictionaries and glossing. There are pros and cons of each approach. 1 A group of words that share the same root word, e.g. , run, ran, runner, runs, running. Permission to make digital or hard copies of all or part of this work for personal or classroom use is granted without fee provided that copies are not made or distributed for profit or commercial advantage and that copies bear this notice and the full citation on the first page. To copy otherwise, or republish, to post on servers or to redistribute to lists, requires prior specific permission and/or a fee.NZCSRSC’11, April 18-21, 2011, Palmerston North, New Zealand

self-reliant hero. As soon as he graduates college, he gives away all of his savings and wanders the wild, seeking adventure and an authentic relationship with the land—until he finds himself starving to death alone in the Alaskan wilderness. Barely able to lift a pen, he scribbles this final message, which continues to haunt and shape my own life: “Happiness only real when shared.”    

Cultivating Authenticity: Letting Go of What People Think Cultivating Self-Compassion: Letting Go of Perfectionism Cultivating a Resilient Spirit: Letting Go of Numbing and Powerlessness Cultivating Gratitude and Joy: Letting Go of Scarcity and Fear of the Dark Cultivating Intuition and Trusting Faith: Letting Go of the Need for Certainty Cultivating Creativity: Letting Go of Comparison Cultivating Play and Rest: Letting Go of Exhaustion as a Status Symbol and Productivity as Self-Worth Cultivating Calm and Stillness: Letting Go of Anxiety as a Lifestyle Cultivating Meaningful Work: Letting Go of Self-Doubt and “Supposed To” Cultivating Laughter, Song, and Dance: Letting Go of Being Cool and “Always in Control

filled with all kinds of fun stuff: golf clubs, jet skis, mountain bikes, you name it. For many of them, “fun” has become an addiction. But as with most addictive substances, people build up a tolerance. So despite all the “fun” things people do, they’re still not having fun. What’s really missing is a sense of joy. People find that they no longer feel an authentic joyfulness in living, despite all the fun stuff they have or do. And this is the case whether they’re male or female, young or old, rich or poor, or at any stage of life. What’s happened to people is that they’ve lost a delicate, but critical, component of aliveness and well-being—they’ve lost their eccentricities. It happens to many of us as we grow up and make our way in the world. We fit in. We see how other people survive and we copy their style—same as everyone else. Swept along by the myriad demands of day-to-day living, we stop making choices of our own. Or even realizing that we have choices to make. We lose the wonderful weird edges that define us. We cover up the eccentricities that make us unique. Alfred Adler, the great 20th century psychologist and educator, considered these eccentricities a vital part of a happy and fulfilling lifestyle. Ironically, 14 Repacking Your Bags

tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (huiou theou, “son of God”), while virtually all the rest of the witnesses have the words (A ƒ1,13 33 M also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios theou, “son of God”). Even though א is in general one of the best NT MSS, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation. sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, archē) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.

13 And when it was day, he called his disciples, and of them he chose twelve, which also he called Apostles. 14 (Simon whom he named also Peter, and Andrew his brother, James and John, Philip, and Bartholomew: 15 Matthew, and Thomas: James the son of Alphaeus, and Simon called Zealot, 16 Judas, James brother, and Judas Iscariot, which also was the traitor.)

41 ¶ And why seest thou a mote in thy brother’s eye, and considerest not the beam, that is in thine own eye?

for unto whomsoever much is given, of him shall be much required, and to whom men much commit, the more of him will they ask.

25 For what advantageth it a man, if he win the whole world, and destroy himself, or lose himself?

41 Then Jesus answered, and said, O generation faithless, and crooked, how long now shall I be with you, and suffer you? Bring thy son hither.

49 ¶ And John answered and said, Master, we saw one casting out devils in thy Name, and we forbad him, because he followeth thee not with us. 50 Then Jesus said unto him, Forbid ye him not: for he that is not against us, is with us.

52 And sent messengers before him: and they went and entered into a town of the Samaritans, to prepare him lodging. 53 But they would not receive him, because his behavior was, as though he would go to Jerusalem. 54 And when his disciples, James and John saw it, they said, Lord, wilt thou that we command, that fire come down from heaven, and consume them, even as Elias did?

17 But he knew their thoughts, and said unto them, Every kingdom divided against itself, shall be desolate, and an house divided against an house, falleth. 18 So if Satan also be divided against himself, how shall his kingdom stand, because ye say that I cast out devils through Beelzebub?

31 The Queen of the South shall rise in judgment, with the men of this generation, and shall condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here. 32 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah: and behold, a greater than Jonah is here. 33 ¶ No man lighteth a candle, and putteth it in a private place, neither under a bushel: but on a candlestick, that they which come in, may see the light.

45 ¶ He went also into the Temple, and began to cast out them that sold therein, and them that bought, 46 Saying unto them, It is written, Mine house is the house of prayer, but ye have made it a den of thieves.

42 And he brought him to Jesus. And Jesus beheld him, and said, Thou art Simon the son of Jonah: thou shalt be called Cephas, which is by interpretation, a stone.

38 And a superscription was also written over him, in Greek letters, and in Latin, and in Hebrew, THIS IS THE KING OF THE JEWS.

41 Other said, This is the Christ: and some said, But shall Christ come out of Galilee? 42 Saith not the Scripture that the Christ shall come of the seed of David, and out of the town of Bethlehem, where David was?

Well, ye reject the commandment of God that ye may observe your own tradition.

36 For what shall it profit a man, though he should win the whole world, if he lose his soul?

15 And they came to Jerusalem, and Jesus went into the Temple, and began to cast out them that sold and bought in the Temple, and overthrew the tables of the money changers, and the seats of them that sold doves. 16 Neither would he suffer that any man should carry a vessel through the Temple. 17 And he taught, saying unto them, Is it not written, Mine House shall be called the House of prayer unto all nations? but you have made it a den of thieves. 18 And the Scribes and high Priests heard it, and sought how to destroy him: for they feared him, because the whole multitude was astonished at his doctrine