Available Status Quotes

That said, deciding to avoid other people does not necessarily equate with having no desire whatsoever for company; it may simply reflect a dissatisfaction with what—or who—is available. Cynics are, in the end, only idealists with awkwardly high standards. In Chamfort's words, 'It is sometimes said of a man who lives alone that he does not like society. This is like saying of a man that he does not like going for walks because he is not fond of walking at night in the forêt de Bondy.

It would be intolerant if I advocated the banning of religion, but of course I never have. I merely give robust expression to views about the cosmos and morality with which you happen to disagree. You interpret that as ‘intolerance’ because of the weirdly privileged status of religion, which expects to get a free ride and not have to defend itself. If I wrote a book called The Socialist Delusion or The Monetarist Delusion, you would never use a word like intolerance. But The God Delusion sounds automatically intolerant. Why? What’s the difference? I have a (you might say fanatical) desire for people to use their own minds and make their own choices, based upon publicly available evidence. Religious fanatics want people to switch off their own minds, ignore the evidence, and blindly follow a holy book based upon private ‘revelation’. There is a huge difference.

So we are left with a stark choice: allow climate disruption to change everything about our world, or change pretty much everything about our economy to avoid that fate. But we need to be very clear: because of our decades of collective denial, no gradual, incremental options are now available to us. Gentle tweaks to the status quo stopped being a climate option when we supersized the American Dream in the 1990s, and then proceeded to take it global.

Mozart’s first work regarded today as a masterpiece, with its status confirmed by the number of recordings available, is his Piano Concerto No. 9, composed when he was twenty-one. That’s certainly an early age, but we must remember that by then Wolfgang had been through eighteen years of extremely hard, expert training.

Because it is possible to create — creating one’s self, willing to be one’s self, as well as creating in all the innumerable daily activities (and these are two phases of the same process) — one has anxiety. One would have no anxiety if there were no possibility whatever. Now creating, actualizing one’s possibilities, always involves negative as well as positive aspects. It always involves destroying the status quo, destroying old patterns within oneself, progressively destroying what one has clung to from childhood on, and creating new and original forms and ways of living. If one does not do this, one is refusing to grow, refusing to avail himself of his possibilities; one is shirking his responsibility to himself. Hence refusal to actualize one’s possibilities brings guilt toward one’s self. But creating also means destroying the status quo of one’s environment, breaking the old forms; it means producing something new and original in human relations as well as in cultural forms (e.g., the creativity of the artist). Thus every experience of creativity has its potentiality of aggression or denial toward other persons in one’s environment or established patterns within one’s self. To put the matter figuratively, in every experience of creativity something in the past is killed that something new in the present may be born. Hence, for Kierkegaard, guilt feeling is always a concomitant of anxiety: both are aspects of experiencing and actualizing possibility. The more creative the person, he held, the more anxiety and guilt are potentially present.

In the sexual-liberation movement of the sixties, its ideology and practice, neither force nor the subordinate status of women was an issue. It was assumed that — unrepressed — everyone wanted intercourse all the time (men, of course, had other important things to do; women had no legitimate reason not to want to be fucked); and it was assumed that in women an aversion to intercourse, or not climaxing from intercourse, or not wanting intercourse at a particular time or with a particular man, or wanting fewer partners than were available, or getting tired, or being cross, were all signs of and proof of sexual repression. Fucking per se was freedom per se.

once it has achieved the status of paradigm, a scientific theory is declared invalid only if an alternate candidate is available to take its place.

The rationale that etiquette should be eschewed because it fosters inequality does not ring true in a society that openly admits to a feverish interest in the comparative status-conveying qualities of sneakers. Manners are available to all, for free.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

Most single people are sick of married people presenting themselves as both available and interested, when indeed they are merely “playing.” Oh, yeah… and cheating. Gee, that is attractive. Not! Others could not care less what someone’s marital status might be.

The purest joys are available to all of us, and they're unrelated to status, recognition, or material desires.

Nowadays, being “connected” means 24/7 availability. Emailing, texting, Twittering, calling, keeping one’s website and Facebook status current seem essential to being and remaining relevant in the world. In addition to the positive impact of globally interconnecting humanity, the information era is also contributing to the creation of a high-tech, low-touch society. It is impacting language, the publishing world, education, and social revolts. Neurologists and other pundits, including Nicholas Carr in his Atlantic article, “Is Google Making Us Stupid?”, point out the paradoxical downsides of not setting healthy boundaries or applying discipline to how we engage technology. Some have gone so far as to suggest that it is making us “spiritually stupid” by keeping us too distracted to participate in spiritual practices. But how about this: can using technology with mindfulness lead to beneficial social and spiritual connection?

Not only are animals unable to avail themselves of language to assert their own rights, but many fewer humans have a clear sense of kinship with animals than have a clear sense of kinship with other humans. Among beings with subjective states of awareness, animals are the untouchable caste, those whom human others would rather not acknowledge, let alone render assistance.

The misuse of the term matriarch has led many people to identify any woman present in a household where no male resides a matriarch. Although anthropologists disagree about whether or not matriarchal societies ever really existed, an examination of available information about the supposed social structure of matriarchies proves without any doubt that the social status of the matriarch was in no way similar to that of black women in the United States.

How can we manage production if we don’t know what the demand, priorities, status of work in process, and resource availability are?

I feel confident in saying that a climate-disrupted future is a bleak and an austere future, one capable of turning all our material possessions into rubble or ash with terrifying speed. We can pretend that extending the status quo into the future, unchanged, is one of the options available to us. But that is a fantasy. Change is coming one way or another. Our choice is whether we try to shape that change to the maximum benefit of all or wait passively as the forces of climate disaster, scarcity, and fear of the "other" fundamentally reshape us.

Three psychologists, Sonja Lyubomirsky, Ken Sheldon, and David Schkade, reviewed the available evidence and realized that there are two fundamentally different kinds of externals: the conditions of your life and the voluntary activities that you undertake.33 Conditions include facts about your life that you can’t change (race, sex, age, disability) as well as things that you can (wealth, marital status, where you live). Conditions are constant over time, at least during a period in your life, and so they are the sorts of things that you are likely to adapt to. Voluntary activities, on the other hand, are the things that you choose to do, such as meditation, exercise, learning a new skill, or taking a vacation. Because such activities must be chosen, and because most of them take effort and attention, they can’t just disappear from your awareness the way conditions can. Voluntary activities, therefore, offer much greater promise for increasing happiness while avoiding adaptation effects.

a position to threaten him and who would therefore be happy with the status quo. But any stronger potential opponents had to be weakened by all means available. What applied in Italian city states in the 1500s evidently also applied within Kripos.

Women do not simply have faces, as men do; they are identified with their faces. Men have a naturalistic relation to their faces. Certainly they care whether they are good-looking or not. They suffer over acne, protruding ears, tiny eyes; they hate getting bald. But there is a much wider latitude in what is esthetically acceptable in a man’s face than what is in a woman’s. A man’s face is defined as something he basically doesn’t need to tamper with; all he has to do is keep it clean. He can avail himself of the options for ornament supplied by nature: a beard, a mustache, longer or shorter hair. But he is not supposed to disguise himself. What he is “really” like is supposed to show. A man lives through his face; it records the progressive stages of his life. And since he doesn’t tamper with his face, it is not separate from but is completed by his body – which is judged attractive by the impression it gives of virility and energy. By contrast, a woman’s face is potentially separate from her body. She does not treat it naturalistically. A woman’s face is the canvas upon which she paints a revised, corrected portrait of herself. One of the rules of this creation is that the face not show what she doesn’t want it to show. Her face is an emblem, an icon, a flag. How she arranges her hair, the type of make-up she uses, the quality of her complexion – all these are signs, not of what she is “really” like, but of how she asks to be treated by others, especially men. They establish her status as an “object.

The actual world is monochrome and silent. Sounds, colours, tastes and smells exist only in the projection in our heads. What’s actually out there are vibrating particles, floating chemical compounds, molecules and colourless light waves of varying lengths. Our perceptions of these phenomena are special effects in a brain-generated movie. And our senses can only detect the tiniest fraction of what’s out there. Our eyes, for instance, are able to pick up less than one ten-trillionth of the available light spectrum.

These are evil actions. No excuses are available for engaging in them. To dehumanize a fellow being, to reduce him or her to the status of a parasite, to torture and to slaughter with no consideration of individual innocence or guilt, to make an art form of pain—that is wrong.

Some properties should not be changed. The Answer to Life, the Universe, and Everything is 42, and you want it to stay that way. Error and status flags will often be hard-coded into your classes. Although they should be publicly and statically available, client code should not be able to change them.

When some bigoted white people heard the message of Donald Trump and others in the GOP that their concerns mattered, that the fear generated by their own biases had a target in Mexican and Muslim immigrants, many embraced the GOP to their own detriment. We talk at length about the 53 percent of white women who supported the Republican candidate for president, but we tend to skim past the reality that many white voters had been overtly or passively supporting the same problematic candidates and policies for decades. Researchers point to anger and disappointment among some whites as a result of crises like rising death rates from suicide, drugs, and alcohol; the decline in available jobs for those who lack a college degree; and the ongoing myth that white people are unfairly treated by policies designed to level the playing field for other groups—policies like affirmative action. Other studies have pointed to the appeal of authoritarianism, or plain old racism and sexism. Political scientist Diana Mutz said in an interview in Pacific Standard magazine that some voters who switched parties to vote for Trump were motivated by the possibility of a fall in social status: “In short, they feared that they were in the process of losing their previously privileged positions.

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The situation of those men in the hierarchy of gender who avail themselves of female tenderness is not thereby altered: Their superordinate position is neither abandoned, nor their male privilege relinquished. The vulnerability these men exhibit is not a prelude in any way to their loss of male privilege or to an elevation in the status of women.

Given the highly absolutist and extractive Ottoman institutions, the sultan’s hostility to the printing press is easy to understand. Books spread ideas and make the population much harder to control. Some of these ideas may be valuable new ways to increase economic growth, but others may be subversive and challenge the existing political and social status quo. Books also undermine the power of those who control oral knowledge, since they make that knowledge readily available to anyone who can master literacy. This threatened to undermine the existing status quo, where knowledge was controlled by elites. The Ottoman sultans and religious establishment feared the creative destruction that would result.

In fact what is pleasing and instills a sense of control in girls and women isn't sexualisation but the power. Several studies show that the positive emotions experienced by women who self sexualize in social media for example are not actually correlated to the degree of self sexualisation but to a specific motivation - being admired, attracting attention, the likes and followers of social media. Those are symbols of influence, and Status that is a far more accurate reflection of what women are reporting as is the fact that sexualisation remains the most available, Albeit a very narrow, route to power for girls. Power and empowerment are not the same. Neither is sexual objectification and sexuality which are often confused.

Both the nature of the settings and the choices available to individuals are influenced considerably by their status in society: for example, gender and class. Individuals growing up in poverty will spend their time in settings characterized by deprivation – poor housing, inadequately resourced schools, deprived neighbourhoods – while individuals growing up with privileged backgrounds will spend their time in enriched settings.

Whereas a social movement has to persuade people to act, a government or a powerful group defending the status quo only has to create enough confusion to paralyze people into inaction. The internet’s relatively chaotic nature, with too much information and weak gatekeepers, can asymmetrically empower governments by allowing them to develop new forms of censorship based not on blocking information, but on making available information unusable.

While women suffer from our relative lack of power in the world and often resent it, certain dimensions of this powerlessness may seem abstract and remote. We know, for example, that we rarely get to make the laws or direct the major financial institutions. But Wall Street and the U.S. Congress seem very far away. The power a woman feels in herself to heal and sustain, on the other hand--"the power of love"--is, once again, concrete and very near: It is like a field of force emanating from within herself, a great river flowing outward from her very person. Thus, a complex and contradictory female subjectivity is constructed within the relations of caregiving. Here, as elsewhere, women are affirmed in some way and diminished in others, this within the unity of a single act. The woman who provides a man with largely unreciprocated emotional sustenance accords him status and pays him homage; she agrees to the unspoken proposition that his doings are important enough to deserve substantially more attention than her own. But even as the man's supremacy in the relationship is tacitly assumed by both parties to the transaction, the man reveals himself to his caregiver as vulnerable and insecure. And while she may well be ethically and epistemically disempowered by the care she gives, this caregiving affords her a feeling that a mighty power resides within her being. The situation of those men in the hierarchy of gender who avail themselves of female tenderness is not thereby altered: Their superordinate position is neither abandoned, nor their male privilege relinquished. The vulnerability these men exhibit is not a prelude in any way to their loss of male privilege or to an elevation in the status of women. Similarly, the feeling that one's love is a mighty force for the good in the life of the beloved doesn't make it so, as Milena Jesenka found, to her sorrow. The feeling of out-flowing personal power so characteristic of the caregiving woman is quite different from the having of any actual power in the world. There is no doubt that this sense of personal efficacy provides some compensation for the extra-domestic power women are typically denied: If one cannot be a king oneself, being a confidante of kings may be the next best thing. But just as we make a bad bargain in accepting an occasional Valentine in lieu of the sustained attention we deserve, we are ill advised to settle for a mere feeling of power, however heady and intoxicating it may be, in place of the effective power we have every right to exercise in the world.

This is not a small matter. It is from Christian Europe, after all, no matter how reluctant the PC establishment is to acknowledge it, that most philosophical and scientific exploration, as well as technological advancement, have sprung. We have already seen one key reason why science developed in the Christian world rather than the Muslim world: Christians believed in a coherent and consistent universe governed by a good God; Muslims believed in a universe governed by a God whose will was so absolute as to preclude coherence and consistency. But the implications of this all-important philosophical difference could not have worked themselves out without freedom. That freedom was not available to Christians or any other non-Muslims who had the misfortune to live under Muslim rule. In fact, any people who came under Muslim rule throughout history were ultimately reduced—no matter how extensive their numbers and grand their achievements before the Muslim conquest—to the status of a tiny and culturally derivative minority.

What governs what we choose to notice? The first (which we shall have to qualify later) is whatever seems advantageous or disadvantageous for our survival, our social status, and the security of our egos. The second, again working simultaneously with the first, is the pattern and the logic of all the notation symbols which we have learned from others, from our society and our culture. It is hard indeed to notice anything for which the languages available to us (whether verbal, mathematical, or musical) have no description. This is why we borrow words from foreign languages.

While a 10x improvement is gargantuan, Teller has very specific reasons for aiming exactly that high. “You assume that going 10x bigger is going to be ten times harder,” he continues, “but often it’s literally easier to go bigger. Why should that be? It doesn’t feel intuitively right. But if you choose to make something 10 percent better, you are almost by definition signing up for the status quo—and trying to make it a little bit better. That means you start from the status quo, with all its existing assumptions, locked into the tools, technologies, and processes that you’re going to try to slightly improve. It means you’re putting yourself and your people into a smartness contest with everyone else in the world. Statistically, no matter the resources available, you’re not going to win. But if you sign up for moonshot thinking, if you sign up to make something 10x better, there is no chance of doing that with existing assumptions. You’re going to have to throw out the rule book. You’re going to have to perspective-shift and supplant all that smartness and resources with bravery and creativity.” This perspective shift is key. It encourages risk taking and enhances creativity while simultaneously guarding against the inevitable decline. Teller explains: “Even if you think you’re going to go ten times bigger, reality will eat into your 10x. It always does. There will be things that will be more expensive, some that are slower; others that you didn’t think were competitive will become competitive. If you shoot for 10x, you might only be at 2x by the time you’re done. But 2x is still amazing. On the other hand, if you only shoot for 2x [i.e., 200 percent], you’re only going to get 5 percent and it’s going to cost you the perspective shift that comes from aiming bigger.” Most critically here, this 10x strategy doesn’t hold true just for large corporations. “A start-up is simply a skunk works without the big company around it,” says Teller. “The upside is there’s no Borg to get sucked back into; the downside is you have no money. But that’s not a reason not to go after moonshots. I think the opposite is true. If you publicly state your big goal, if you vocally commit yourself to making more progress than is actually possible using normal methods, there’s no way back. In one fell swoop you’ve severed all ties between yourself and all the expert assumptions.” Thus entrepreneurs, by striving for truly huge goals, are tapping into the same creativity accelerant that Google uses to achieve such goals. That said, by itself, a willingness to take bigger risks

Living in 21st century civilisation entails a neo-Faustian bargain. In return for your ‘soul’ (or at least your fundamental authenticity, let’s say), you will receive extensive benefits. Immortality isn’t yet available but relative affluence, a well-distracted sense of amortality and longevity are clear benefits. Freud (1908/2001) understood the bargain involved in surrendering thus, repressing the depths of our instincts and giving huge status to the superego. Society will soothe your anxieties if you smile rather than frown, and always reply ‘Fine’ to the meaningless ‘How are you?’ An occasional, darkly leaky ‘Mustn’t grumble’ may be tolerated. Endorse the status quo, have children and don’t talk about suffering and death. Absolutely avoid ‘that odd shit’ spoken by weirdos like Rust Cohle (see Chapter 4). For the superior neo-Faustian package of enhanced benefits, help to boost capitalism with entrepreneurial projects; support (indeed be part of) religion, psychotherapy, the self-help industry and the rhetoric of well-being and flourishing; distance yourself from civilisation’s discontents, especially DRs; do not get visibly ill, old or die, or be very discreet or upbeat about it when it happens. If you ever consider defecting to the DR club, you may rapidly lose all benefits.

Romanians, however, paid a terrible price for Ceauşescu’s privileged status. In 1966, to increase the population—a traditional ‘Romanianist’ obsession—he prohibited abortion for women under forty with fewer than four children (in 1986 the age barrier was raised to forty-five). In 1984 the minimum marriage age for women was reduced to fifteen. Compulsory monthly medical examinations for all women of childbearing age were introduced to prevent abortions, which were permitted, if at all, only in the presence of a Party representative. Doctors in districts with a declining birth rate had their salaries cut. The population did not increase, but the death rate from abortions far exceeded that of any other European country: as the only available form of birth control, illegal abortions were widely performed, often under the most appalling and dangerous conditions. Over the ensuing twenty-three years the 1966 law resulted in the death of at least ten thousand women. The real infant mortality rate was so high that after 1985 births were not officially recorded until a child had survived to its fourth week—the apotheosis of Communist control of knowledge. By the time Ceauşescu was overthrown the death rate of new-born babies was twenty-five per thousand and there were upward of 100,000 institutionalized children. The

Perhaps nothing separates modern man from the Greeks as much as his aversion to thinking about the human in terms of perfection. The artistic embodiment of the Homeric deities served as an optimal status criterion of the form and content of human perfection. Extremely elevated standards were maintained in physiognomy, creativity, and discernment, always with a view to the interconnectedness of warfare, wisdom, and beauty. Grandeur, prowess, dignity, and nobility seem available for all who act heroically and with nobility... As Otto deftly explains, only a spiritually poor age would think to reduce the human capacity for heroic action to a search for bourgeois comfort, safety, and happiness.

The rise of loneliness as a health hazard tracks with the entrenchment of values and practices that supersede any notion of "individual choices." The dynamics include reduced social programs, less available "common" spaces such as public libraries, cuts in services for the vulnerable and the elderly, stress, poverty, and the inexorable monopolization of economic life that shreds local communities. By way of illustration, let's take a familiar scenario: Walmart or some other megastore decides to open one of its facilities in a municipality. Developers are happy, politicians welcome the new investment, and consumers are pleased at finding a wide variety of goods at lower prices. But what are the social impacts? Locally owned and operated small businesses cannot compete with the marketing behemoth and must close. People lose their jobs or must find new work for lower pay. Neighborhoods are stripped of the familiar hardware store, pharmacy, butcher, baker, candlestick maker. People no longer walk to their local establishment, where they meet and greet one another and familiar merchants they have known, but drive, each isolated in their car, to a windowless, aesthetically bereft warehouse, miles away from home. They might not even leave home at all — why bother, when you can order online? No wonder international surveys show a rise in loneliness. The percentage of Americans identifying themselves as lonely has doubled from 20 to 40 percent since the 1980s, the New York Times reported in 2016. Alarmed by the health ravages, Britain has even found it necessary to appoint a minister of loneliness. Describing the systemic founts of loneliness, the U.S. surgeon general Vivek Murthy wrote: "Our twenty-first-century world demands that we focus on pursuits that seem to be in constant competition for our time, attention, energy, and commitment. Many of these pursuits are themselves competitions. We compete for jobs and status. We compete over possessions, money, and reputations. We strive to stay afloat and to get ahead. Meanwhile, the relationships we prize often get neglected in the chase." It is easy to miss the point that what Dr. Murthy calls "our twenty-first-century world" is no abstract entity, but the concrete manifestation of a particular socioeconomic system, a distinct worldview, and a way of life.

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Around this dull Swiss town, the World Economic Forum has constructed a byzantine social structure where they control the minimal resources available. These are then dished out by their grace and favor according to status. Everything at Davos—every speaking slot, every car pass, every drinks invitation, every meeting room, the distance you sit at dinner from the front table—is distributed according to social status. The ultimate type A personalities at Davos understand these minute power calibrations and spend their time comparing each and every one, constantly striving for more. So you overhear people saying sniffily that they’re surprised that a certain prime minister is staying in the Hilton Garden Inn rather than the Seehof Hotel, or that a celebrity mistakenly tried to cut in line for a panel, too uneducated to realize they were pushing past a Nobel laureate. The narcissism of small differences.

In cultures where asceticism developed and was practiced, people knew that one can suffocate when every option is a readily available one. Without self-limitation, without fixed boundaries - like those given in creation between day and night, summer and winter, being young and growing old-life loses its humanness. Asceticism means to renounce at least for periods of time the options that present themselves . . . In rich societies, the fundamental idea of sacrifice is highly suspect; it contradicts the basic constitution of the world of affluence. Sacrifice, as well as those who are to do the sacrificing have indeed been much abused. Even so, voluntary sacrifice, freely renouncing status, and limiting career or other options available to oneself can consolidate one's capacity for happiness. This seems very apparent to me in ecological resistance movements. No one can feel at home in a world that has to be bought and used up. We ourselves as well as the environment are damaged by consumerism; it dulls the senses so that people no longer know how to smell, taste, feel, and see.

It seems that in the kingdom of Heaven, the cosmic lottery works in reverse; in the kingdom of Heaven, all of our notions of the lucky and the unlucky, the blessed and the cursed, the haves and the have-nots, are turned upside down. In the kingdom of Heaven, the last will be first and the first will be last. In India, I realised that while the poor and oppressed certainly deserve my compassion and help, they do not need my pity. Widows and orphans and lepers and untouchables enjoy special access to the Gospel that I do not have. They benefit immediately from the Good News that freedom is found not in retribution but in forgiveness, that real power belongs not to the strong but to the merciful, that joy comes not from wealth but from generosity. The rest of us have to get used to the idea that we cannot purchase love or fight for peace or find happiness in high positions. Those of us who have never suffered are at a disadvantage because Jesus invites His followers to fellowship in His suffering. In fact, the first thing Jesus did in His sermon on the mount was to mess with our assumptions about the cosmic lottery. In Luke’s account, Jesus says, "Blessed are you who are poor for yours is the Kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. But woe to you who are rich, for you have already received your comfort. Woe to you who are well-fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep.” (Luke 6:20-21; 24-25) It seems that the kingdom of God is made up of the least of these. To be present among them is to encounter what the Celtic saints called “thin spaces”, places or moments in time in which the veil separating heaven and earth, the spiritual and the material, becomes almost transparent. I’d like to think that I’m a part of this kingdom, even though my stuff and my comforts sometimes thicken the veil. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control – these are God things, and they are available to all, regardless of status or standing. Everything else is just extra, and extra can be a distraction. Extra lulls us into the complacency and tricks us into believing that we need more than we need. Extra makes it harder to distinguish between God things and just things.

A magical potion is available to us today. That potion is called acceptance. We are asked to accept many things: ourselves, as we are; our feelings, needs, desires, choices, and current status of being. Other people, as they are. The status of our relationships with them. Problems. Blessings. Financial status. Where we live. Our work, our tasks, our level of performance at these tasks. Resistance will not move us forward, nor will it eliminate the undesirable. But even our resistance may need to be accepted. Even resistance yields to and is changed by acceptance. Acceptance is the magic that makes change possible. It is not forever; it is for the present moment. Acceptance is the magic that makes our present circumstances good. It brings peace and contentment and opens the door to growth, change, and moving forward. It shines the light of positive energy on all that we have and are. Within the framework of acceptance, we figure out what we need to do to take care of ourselves. Acceptance empowers the positive and tells God we have surrendered to the Plan. We have mastered today's lesson, and are ready to move on. Today, I will accept. I will relinquish my need to be in resistance to myself and my environment. I will surrender. I will cultivate contentment and gratitude. I will move forward in joy by accepting where I am today.

Immigrants' resistance to formal and informal pressures to Americanize their food habits varied. Only the most frugal could resist taking advantage of the greater availability of high-status foods which had rarely graced their tables in Europe. They commonly ate more meat in America, particularly beef but also poultry, lamb, and pork. They also indulged more in sweets, particularly sweet cakes and rolls, something many regarded as a peculiarly American habit. Coffee drinking, which perplexed reformers, was in most cases an American-acquired habit. In much of central, eastern, and southern Europe coffee was a high status drink which the poor, especially the peasants, could hardly afford. Slavic immigrants seem to have manifested a particular weakness for coffee. In their homes it was customary to have a pot of coffee on the stove all day long, with members of the family helping themselves at will. Asked if she had changed her diet upon coming to America, a Polish woman replied, 'Naturally, at home everyone had soup for breakfast, and here everyone has coffee and bread.' A Czech immigrant who arrived in 1914 perhaps exemplified the most common attitude toward the presence of all of these old-country luxuries on the table when he recalled that his family thought that in America 'we ate like kings, compared to what we had over there. Oh, it was really heaven.

During his time working for the head of strategy at the bank in the early 1990s, Musk had been asked to take a look at the company’s third-world debt portfolio. This pool of money went by the depressing name of “less-developed country debt,” and Bank of Nova Scotia had billions of dollars of it. Countries throughout South America and elsewhere had defaulted in the years prior, forcing the bank to write down some of its debt value. Musk’s boss wanted him to dig into the bank’s holdings as a learning experiment and try to determine how much the debt was actually worth. While pursuing this project, Musk stumbled upon what seemed like an obvious business opportunity. The United States had tried to help reduce the debt burden of a number of developing countries through so-called Brady bonds, in which the U.S. government basically backstopped the debt of countries like Brazil and Argentina. Musk noticed an arbitrage play. “I calculated the backstop value, and it was something like fifty cents on the dollar, while the actual debt was trading at twenty-five cents,” Musk said. “This was like the biggest opportunity ever, and nobody seemed to realize it.” Musk tried to remain cool and calm as he rang Goldman Sachs, one of the main traders in this market, and probed around about what he had seen. He inquired as to how much Brazilian debt might be available at the 25-cents price. “The guy said, ‘How much do you want?’ and I came up with some ridiculous number like ten billion dollars,” Musk said. When the trader confirmed that was doable, Musk hung up the phone. “I was thinking that they had to be fucking crazy because you could double your money. Everything was backed by Uncle Sam. It was a no-brainer.” Musk had spent the summer earning about fourteen dollars an hour and getting chewed out for using the executive coffee machine, among other status infractions, and figured his moment to shine and make a big bonus had arrived. He sprinted up to his boss’s office and pitched the opportunity of a lifetime. “You can make billions of dollars for free,” he said. His boss told Musk to write up a report, which soon got passed up to the bank’s CEO, who promptly rejected the proposal, saying the bank had been burned on Brazilian and Argentinian debt before and didn’t want to mess with it again. “I tried to tell them that’s not the point,” Musk said. “The point is that it’s fucking backed by Uncle Sam. It doesn’t matter what the South Americans do. You cannot lose unless you think the U.S. Treasury is going to default. But they still didn’t do it, and I was stunned. Later in life, as I competed against the banks, I would think back to this moment, and it gave me confidence. All the bankers did was copy what everyone else did. If everyone else ran off a bloody cliff, they’d run right off a cliff with them. If there was a giant pile of gold sitting in the middle of the room and nobody was picking it up, they wouldn’t pick it up, either.” In

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

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Your womb can’t never bear fruit.” Miss Ethel Fordham told her that. Without sorrow or alarm, she had passed along the news as though she’d examined a Burpee seedling overcome by marauding rabbits. Cee didn’t know then what to feel about that news, no more than what she felt about Dr. Beau. Anger wasn’t available to her—she had been so stupid, so eager to please. As usual she blamed being dumb on her lack of schooling, but that excuse fell apart the second she thought about the skilled women who had cared for her, healed her. Some of them had to have Bible verses read to them because they could not decipher print themselves, so they had sharpened the skills of the illiterate: perfect memory, photographic minds, keen senses of smell and hearing. And they knew how to repair what an educated bandit doctor had plundered. If not schooling, then what? Branded early as an unlovable, barely tolerated “gutter child” by Lenore, the only one whose opinion mattered to her parents, exactly like what Miss Ethel said, she had agreed with the label and believed herself worthless. Ida never said, “You my child. I dote on you. You wasn’t born in no gutter. You born into my arms. Come on over here and let me give you a hug.” If not her mother, somebody somewhere should have said those words and meant them. Frank alone valued her. While his devotion shielded her, it did not strengthen her. Should it have? Why was that his job and not her own? Cee didn’t know any soft, silly women. Not Thelma, or Sarah, or Ida, and certainly not the women who had healed her. Even Mrs. K., who let the boys play nasty with her, did hair and slapped anybody who messed with her, in or outside her hairdressing kitchen. So it was just herself. In this world with these people she wanted to be the person who would never again need rescue. Not from Lenore through the lies of the Rat, not from Dr. Beau through the courage of Sarah and her brother. Sun-smacked or not, she wanted to be the one who rescued her own self. Did she have a mind, or not? Wishing would not make it so, nor would blame, but thinking might. If she did not respect herself, why should anybody else? Okay. She would never have children to care about and give her the status of motherhood. Okay. She didn’t have and probably would never have a mate. Why should that matter? Love? Please. Protection? Yeah, sure. Golden eggs? Don’t make me laugh. Okay. She was penniless. But not for long. She would have to invent a way to earn a living. What else?

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Leonard H. Stringfield 1)Retrievals of the Third Kind: A Case Study of Alleged UFOs and Occupants in Military Custody. The first formal research paper presented publicly on the subject of UFO crash/retrievals at the MUFON Symposium, Dayton, Ohio, July, 1978. Original edition, dated April, 1978, was published in MUFON Proceedings (1978). Address: MUFON, 103 Oldtowne Road, Seguin, Texas 78155. If available, price___________. 2)Retrievals of the Third Kind: A Case Study of Alleged UFOs and Occupants in Military Custody,Status Report I. Revised edition, July, 1978, word processed copy, 34 pages. Available at author's address. See below. Price, USA___________. 3)UFO Crash/Retrieval Syndrome, Status Report II. Published by MUFON. Flexible cover, typeset, illustrations, 37 pages. Available only at MUFON address: 103 Oldtowne Road, Seguin, Texas 78155. Price, USA___________. 4)UFO Crash/Retrievals: Amassing the Evidence, Status Report III, June 1982; flexible cover, typeset, illustrations, 53 pages. Available from author's address. See below. Price, USA___________. 5)The Fatal Encounter at Ft. Dix -- McGuire: A Case Study, Status Report IV, June, 1985. Paper presented at MUFON Symposium, St. Louis, Missouri, 1985. Xeroxed copy, 26 pages. Available at author's address. See below. Price, USA___________. 6)UFO Crash/Retrievals: Is the Coverup Lid Lifting? Status Report V. Published in MUFON UFO Journal, January, 1989, with updated addendum. Xeroxed copy, 23 pages. Available at author's address. See below. Price, USA___________. 7)Inside Saucer Post, 3-0 Blue. Book privately published, 1957. Review of author's early research and cooperative association with the Air Defense Command Filter Center, using code name, FOX TROT KILO 3-0 BLUE. Flexible cover, typeset, illustrations, 94 pages. Available from author's address. See below. Price, USA___________. 8)Situation Red: The UFO Siege. Hardcover book published by Doubleday & Co., 1977. Paperback edition published by Fawcett Crest Books, 1977. Also foreign publishers. Out of print, not available. 9)Orbit Newsletter, published monthly, 1954-1957, by author for international sale and distribution. Set of 36 issues. Some issues out of stock, duplicated by xerox. Available at author's address -- see below. Price of set, USA___________. 10)UFO Crash/Retrievals: The Inner Sanctum, Status Report VI, July, 1991; flexible cover, book length, 81.000 words, 142 (8-1/2 X 11) pages, illustrated. Privately published. Available from author's address. See below. Price, USA___________. Prices include postage and handling. Mailings to Canada, add 500 for each item ordered. All foreign orders, payable U.S. funds, International money order or draft on U.S. Bank. Recommend Air Mail outside U.S. territories. Check on price. Leonard H. Stringfield 4412 Grove Avenue Cincinnati, Ohio 45227 USA Telephone: (513) 271-4248

The experience of the common worship of God is such a moment. It is in this connection that American Christianity has betrayed the religion of Jesus almost beyond redemption. Churches have been established for the underprivileged, for the weak, for the poor, on the theory that they prefer to be among themselves. Churches have been established for the Chinese, the Japanese, the Korean, the Mexican, the Filipino, the Italian, and the Negro, with the same theory in mind. The result is that in the one place in which normal, free contacts might be most naturally established—in which the relations of the individual to his God should take priority over conditions of class, race, power, status, wealth, or the like—this place is one of the chief instruments for guaranteeing barriers. It is in order to quote these paragraphs from a recently published book, The Protestant Church and the Negro, by Frank S. Loescher: There are approximately 8,000,000 Protestant Negroes. About 7,500,000 are in separate Negro denominations. Therefore, from the local church through the regional organizations to the national assemblies over 93 per cent of the Negroes are without association in work and worship with Christians of other races except in interdenominational organizations which involves a few of their leaders. The remaining 500,000 Negro Protestants—about 6 per cent—are in predominantly white denominations, and of these 500,000 Negroes in “white” churches, at least 99 per cent, judging by the surveys of six denominations, are in segregated congregations. They are in association with their white denominational brothers only in national assemblies, and, in some denominations, in regional, state, or more local jurisdictional meetings. There remains a handful of Negro members in local “white” churches. How many? Call it one-tenth of one per cent of all the Negro Protestant Christians in the United States—8,000 souls—the figure is probably much too large. Whatever the figure actually is, the number of white and Negro persons who ever gather together for worship under the auspices of Protestant Christianity is almost microscopic. And where interracial worship does occur, it is, for the most part, in communities where there are only a few Negro families and where, therefore, only a few Negro individuals are available to “white” churches. That is the over-all picture, a picture which hardly reveals the Protestant church as a dynamic agency in the integration of American Negroes into American life. Negro membership appears to be confined to less than one per cent of the local “white” churches, usually churches in small communities where but a few Negroes live and have already experienced a high degree of integration by other community institutions—communities one might add where it is unsound to establish a Negro church since Negroes are in such small numbers. It is an even smaller percentage of white churches in which Negroes are reported to be participating freely, or are integrated

ROUND UP A lot more can be said, but finally, this is your last lesson in this epic 30 -day quest to become a successful conversationalist. For the past 29 days, you’ve been tutored about different techniques to make things happen, and today you’ll kick start a conversation with more confidence and organization, because you are now a professional in the communication world. There are takeaways that you should not forget as you go forth as a small talk professional. You have learnt and practiced many truths about the nature and composition of small talk, but there are certain ones that should be placed next to your heart: Small talk may be seen as a waste of time, but it is actually time well spent; take note of this important point, people might want to convince and confuse you. Small talk with personal meaning orientation will scratch business shop talk off any time. Small talk should now be seen as an effective tool that is available right next to you and can be a gateway to success. You still have the chance to go back to the previous chapters you struggled with, this way, you’ll review and assimilate the important points, no one is an island of knowledge, and so I don’t expect you to have everything registered in your brain already, constant practices will bring out the best in you. Identifying your weakness is just as important as acknowledging your strength. I want to assure you that you’ll definitely excel since you’ve been able to lay hands on this book, and this how you can help others who are still in the position that you were when you started in day one. You’ve been instructed about many secrets of success, as well as the things to exploit and avoid. It’s up to you to make this permanent, and this can only be achieved if you keep following these instructions. You have to make the decision now; whether you would make use of this manual or not, but I would advise that you want it again and again as this is the only way to dedicate your spirit, soul and body to constant improvement. You definitely would have noticed some changes in you, you’re not the same person any more. One important thing is that you shouldn’t give up; try to redouble your efforts and realize that you know everything you’re supposed to know. This shouldn’t end here, endeavour to spread the word to make sure that you impact at least three people per day, this means that you would have impacted about 90 people at the end of the next 30 days and close to about 120 people in just two months. Now, you see how you can make the world a better place? It’s up to you to decide what you want and how you want it to be. Don’t waste this golden opportunity of becoming a professional in communication, you’ll go a long way and definitely be surprised at the rate at which you’ve gone in such a small time. Take time to attend to things that need attention, don’t be too hard on yourself, and don’t go too soft on yourself, you’re one vessel that can’t be manipulated, so you have to be careful and sure about your status on communication skills. On the final note, I would like to congratulate you for reading this to the end, you’ve taken this course because you believe in the powers of small talks, so this shouldn’t be the last time I’m hearing from you. I would look forward to seeing your questions about any confusing aspect in the future. Till then, remain the professional that you are!

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Quoting page 65-66: Race-conscious affirmative action is a familiar term of journalistic convenience. It identifies unambiguously the controversial element of minority preferences in distributing benefits. But it also conflates racially targeted civil rights remedies with affirmative action preferences for groups, such as Hispanics and women, given protected class status irrespective of race. … It includes nonracial as well as racial preferences, and it distinguishes such remedies, available only to officially designated protected classes, from the soft affirmative action … which emphasized special outreach programs for recruiting minorities … within a traditional liberal framework of equal individual rights for all Americans. … The architects of race-conscious affirmative action, Skrentny observes, developed their remedy in the face of public opinion heavily arrayed against it. Unlike most public policy in America, hard affirmative action was originally adopted without the benefit of any organized lobbying by the major interest groups involved. Instead, government bureaucrats, not benefiting interest groups, provided the main impetus. The race-conscious model of hard affirmative action was developed in trial-and-error fashion by a coalition of mostly white, second-tier civil servants in the social service agencies of the presidency… To Skrenty’s core irony, we may add three further ironies, first, the key to political survival for hard affirmative action was persistent support from the Republican Party… Second, the theories of compensatory justice supporting minority preference policies were devised only after the adoption of the policies themselves. Finally, affirmative action preferences which supporters rationalized as necessary to compensate African-Americans for historic discrimination, and which for twenty years were successfully defended in federal courts primarily on those grounds, soon benefited millions of immigrants newly arrived from Latin America and Asia.

Managers handle parallel projects all the time. They juggle with people, work tasks, and goals to ensure the success of every project process. However, managing projects, by design, is not an easy task. Since there are plenty of moving parts, it can easily become disorganized and chaotic. It is vital to use an efficient project management system to stay organized at work while designing and executing projects. Project Management Online Master's Programs From XLRI offers unique insights into project management software tools and make teams more efficient in meeting deadlines. How can project management software help you? Project management tools are equipped with core features that streamline different processes including managing available resources, responding to problems, and keeping all the stakeholders involved. Having the best project management software can make a significant influence on the operational and strategic aspects of the company. Here is a list of 5 key benefits to project professionals and organizations in using project management software: 1. Enhanced planning and scheduling Project planning and scheduling is an important component of project management. With project management systems, the previous performance of the team relevant to the present project can be accessed easily. Project managers can enroll in an online project management course to develop a consistent management plan and prioritize tasks. Critical tasks like resource allocation, identification of dependencies, and project deliverables can be completed comfortably using project management software. 2. Better collaboration Project teams sometimes have to handle cross-functional projects along with their day to day responsibilities. Communication between different team members is critical to avoid expensive delays and precludes the waste of precious resources. A key upside of project management software is that it makes effectual collaboration extremely simple. All project communication is stored in a universally accessible place. The project management online master's program offers unique insights to project managers on timeline and status updates which leads to a synergy between the team’s functions and project outcomes. 3. Effective task delegation Assigning tasks to team members in a fair way is a challenging proposition for most project managers. With a project management program, the delegation of project tasks can be easily done. In most instances, these programs send out automatic reminders when deadlines are approaching to ensure a smooth and efficient project workflow. 4. Easier File access and sharing Important documents should be safely accessed and shared among team members. Project management tools provide cloud-based storage which enables users to make changes, leave feedback and annotate easily. PM software logs any user changes to ensure project transparency within the team. 5. Easier integration of new members Project managers are responsible to get new members up to speed on the important project parameters within a short time. Project management online master's programs from XLRI Jamshedpuroffer vital learning to management professionals in maintaining a project log and in simplistically visualizing the complete project. Takeaway Choosing the perfect PM software for your organization helps you to effectively collaborate to achieve project success. Simple and intuitive PM tools are useful to enhance productivity in remote-working employees.

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I’ve got an interesting story to tell you now. There was a man named Aaron Russo, a very patriotic American who has since passed away. Mr. Russo made one of the best documentaries of all time about the New World Order agenda entitled “America: Freedom to Fascism”, and I highly recommend you see it. It is available, for free, on youtube.com as of the printing of this book. Aaron Russo was an acclaimed Hollywood

expecting 1-3 mass shootings in close succession to shock the public into clamoring for gun control right before the vaccine becomes available so people can’t resist it by shooting whoever is trying to jab them.

It was a jungle out there, and it was brutal. On the rare occasion when I started a conversation with a possible suitor, I found myself having to roll off a ten-minute questionnaire just to figure out if said man was actually available. I couldn’t just ask if he was single; as history had taught me, each man has his own unique definition of that status. I had to ask a range of questions: “Are you married?” “Are you engaged?” “Are you living with a woman?” “Do you have a girlfriend?” “Are you seeing anyone?” “Are you emotionally available?” A missed question could result in a strategic omission of fact and a subsequent waste of my time. Many men were hedging their bets or playing the market. I needed to be savvy. And wedding rings: what is it with married men not wearing wedding rings? As a single woman, my first glance is always at a man’s ring finger. No ring means fair game. It is hard enough finding a decent man without wasting an hour chatting with a potential only to find he neglected to wear the one thing that declared his commitment. Not a level playing field!

To the extent that we place a positive value on social stratification and hierarchies, whether actively or passively, then we signal to our children that status systems are a good thing, and they are likely then to reproduce their own versions. Working to dismantle all status hierarchies, however, does not at all require that we stop making distinctions between better or worse quality work, whether in the arts, the sciences, or any other field of endeavor. We have to recognize that the only basis on which we can live with each other without violence is one of mutual respect, a respect that is so deep and unconditional that it is not dependent on achievement or behavior, but is respect for human dignity, for the inviolability of the human soul and personality, and a determination not to subject anyone to any shame that is not an unavoidable consequence of the fact that we are all imperfect and therefore will all inevitably and appropriately suffer from the narcissistic wound of acknowledging our own imperfections. Finally, it is important to remember Malcolm X's insight that no one can give someone else self-esteem or self-respect; people can only acquire that for themselves, through their own achievements and way of life. But we can choose whether we make available the tools people need to acquire their own self-esteem, by deciding whether to do everything possible to guarantee true equality of opportunity, including equal access to education. Thus it is not enough to provide schools like Columbine High School only for the children of the affluent white upper-middle class. It is just as essential to provide schools of equal quality for every child everywhere, for failure to do so sends a message to all our children, both those in the ghetto and those in the Columbines of the world. This message is that creating status hierarchies that expose those at the bottom to soul-destroying, violence-provoking intensities of humiliation is acceptable human behavior.

We can pretend that extending the status quo into the future, unchanged, is one of the options available to us. But that is a fantasy. Change is coming one way or another. Our choice is whether we try to shape that change to the maximum benefit of all or wait passively as the forces of climate disaster, scarcity, and fear of the "other" fundamentally reshape us.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it. A Stanford study of people who experienced “the deep now” found that it changed their behavior. They “felt they had more time available . . . and were less impatient . . . more willing to volunteer their time to help others . . . preferred experiences over material products . . . and experienced a greater boost in life satisfaction.” A quiet parietal lobe promotes empathy, compassion, relaxation, appreciation, connectedness, and self-esteem.

Women were sensitive to the basic issues MGR raised—the availability of food and water, as they are homemakers; and temperance, as excessive male drinking bled their family budgets and often led to violence against them.’ Rural women desired protection against a culture that was associated with alcohol, violence and the perception of women as whores. MGR gave them status and a sense of dignity by calling them ‘thaikulam’—community of mothers.

She doesn’t date. She understands how the dating arrangement works for other people, but finds the idea illogical for her own circumstances. Dates, as opposed to catching up with friends, assume that one is available and interested in some sort of a connection ranging from casual sex to marriage and including everything in between. Firstly, she doesn’t feel single. She doesn’t feel alone, and so the idea of searching for some person to fill a space doesn’t make sense to her. Secondly, she reads most people very quickly. The thought of dating a stranger in an awkward, draining, and undetermined situation to find out what sort of person they are, even though it is usually obvious, makes her cringe.

When reframed in this way, critics often accuse couples intent on pursuing ART of being selfish for expending so much time, energy, and resources to have a biological connection to their child when they could pursue adoption in-stead. But beyond the practical barrier of adoption not being accessible to all prospective parents in all contexts given variables of age, sexual orientation, marital status, and the pool of available children, what is missing in this anti-ART/pro-adoption position is an explanation for why the criticism of narcissism or selfishness is directed primarily at couples who use ART, not also at those intent on bearing children the old-fashioned way through intercourse. Why must those who cannot reproduce "naturally" be put in the position of having to justify their desire to have "their own" child — why isn't every prospective parent pressed to give an account?

How can we manage production if we don’t know what the demand, priorities, status of work in process, and resource availability are? Suddenly, I’m kicking myself that I didn’t ask these questions on my first day.

The Christians conjured hell, which generated salvation anxiety, then presented their game as the only way to escape it. Similarly, New Left activists threaten hell by radically rewriting the terms by which accusations of bigotry can be made, lowering the bar such that mere whiteness or masculinity are signs of guilt. Having generated salvation anxiety, they present their movement as the sole available remedy. Hell’s threat can only be escaped with conspicuous, zealous and highly correct play.

Aleksandr Solzhenitsyn wrote, definitively and profoundly, about the horrors of the twentieth century, the tens of millions who were stripped of employment, family, identity and life. In his Gulag Archipelago, in the second part of the second volume, he discussed the Nuremberg trials, which he considered the most significant event of the twentieth century. The conclusion of those trials? There are some actions that are so intrinsically terrible that they run counter to the proper nature of human Being. This is true essentially, cross-culturally—across time and place. These are evil actions. No excuses are available for engaging in them. To dehumanize a fellow being, to reduce him or her to the status of a parasite, to torture and to slaughter with no consideration of individual innocence or guilt, to make an art form of pain—that is wrong.

The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability.

It’s not just workplace collaboration tools that have higher conversion rates, it’s also networked products like marketplaces and app stores—though for different reasons. When more sellers are part of a marketplace, there’s more selection, availability, and comprehensive reviews/ratings—meaning people are more likely to find what they want, and each session is more likely to convert into a purchase. Social platforms often monetize users by providing social status, but status has value when there’s more people in a network. For example, on Tinder, users can send a “Super Like,” which lets a potential match know that you really like them. A feature like this is most useful once there’s a rich network of potential suitors and matches, giving users more of a reason to try to stand out. Same with virtual goods in multiplayer games like Fortnite, which has generated hundreds of millions in revenue on “emotes”—the virtual dances that differentiate a player. This only holds value if many of your friends play and appreciate the premium emotes you’ve purchased. As a result, a more developed network creates an incentive for people to invest in their standing within the game—this is the Economic Effect at work.

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Being a giant in any field is not supposed to be easy, but the status is available if you want it. You can choose to be permanently successful by maintaining the relentless solution focus.

English at this time was very much the ‘poor relation’ of the three in terms of prestige, and this lowly status of English post-Norman conquest finds echoes in the modern English lexicon. When people say: ‘He uttered an Anglo-Saxon expression’ as a euphemism for ‘he swore’, they do so with good reason: much of our modern earthy or taboo vocabulary carries the stigma of low-status English in medieval England, while its socially acceptable equivalents have generally been borrowed from Norman French. The social divide between the new ruling class and the subjugated English is also evident elsewhere in the lexicon. Pork, mutton and beef, delicacies available only to the Norman-speaking élites in the Middle Ages, are terms of Anglo-Norman origin, but the names of the animals which provide them, pig, sheep and cow, all come from Anglo-Saxon, the language of the farmers who produced the meat for the rulers’ table.

I think that Franco-American writers interact with this narrative by signifying their ethnic identity in class terms. Alan Bérubé in his autobiographical essay, “Intellectual Desire” finds his father’s ethnic agency in the active identification with a working class status: “my father was offered a low-level management position at work, which he turned down… But there was more to his refusal than class panic over becoming ‘one of them.’’ The distance he had traveled – away from his French working-class family, their farm, their land – was now so far from where he’d started that he began to lose the ground beneath his feet. He wanted to go home”). In many Franco-American texts, ethnic identity is signified through the intentional identification with a working class status; the refusal of upward mobility signifies an active embrace of an ethnic past and creation of an ethnic present. As a literary scholar, I focus on the way these issues are explored in literature, and I believe that literature offers insight into the interplay between the social and the personal not available through other means.

The display of opulence characteristic of elite attire in the Middle Ages and Renaissance gave way to a new ideal of understatement: the courtly display that advertised the divine right of kings and queens yielded to a new aristocratic wardrobe. In this new political context, high social status began to be associated with industriousness, competence, and enlightened reason as opposed to noble birth and honor, and it was marked by a new understated elite style. Men still distinguished themselves through their attire, but the mark of elite status was in subtle refinements rather than conspicuous adornment. In many respects, this shift was a way of preserving elitism under the guise of attacking it: advances in manufacturing and trade along with a growing market in secondhand clothing had made many formerly rare adornments and luxuries more widely available, diluting their value as signs of exclusive privilege. The new status symbols of elegance, by contrast, required education and acculturation, which were much harder to fake.

The media have indeed informed the public about threats to our air, water and food. Ever since 1962, when Rachel Carson published Silent Spring, more and more information has been made available. And the public has responded. About fifteen years ago, public interest in the environment reached its height. In 1988, George Bush Senior promised that, if elected, he would be an environmental president. In the same year, Canadian Prime Minister Brian Mulroney was re-elected, and to indicate his ecological concern he moved the minister of the environment into the inner Cabinet. Newly created environment departments around the world were poised to cut back on fossil-fuel use, monitor the effects of acid rain and other pollutants, clean up toxic wastes, and protect plant and animal species. Information about our troubled environment had reached a large number of people, and that information, as expected, led to civic and political action. In 1992, it all reached its apex as the largest-ever gathering of heads of state in human history met at the Earth Summit in Rio de Janeiro. “Sustainable development” was the rallying cry, and politicians and business leaders promised to take a new path. Henceforth, they said, the environment would be weighed in every political, social and economic decision. Yet only two weeks after all the fine statements of purpose and government commitments were signed in Rio, the Group of Seven industrialized nations met in Munich and not a word was mentioned about the environment. The main topic was the global economy. The environment, it was said, had fallen off the list of public concerns, and environmentalism had been relegated to the status of a transitory fad.

People who know nothing about India like to raise the subject of the holy cow as an example of the mysterious and inexplicable ways of the Mystic East. Because in America and Europe cows are seen as little more than milk factories and soon-to-be-steak-dinners; How typically superstitious for a country suffering from ,malnutrition and famine to prohibit the consumption of such an obvious food source.   The belief in reincarnation perhaps goes some way to explain the general vegetarianism of the Hindu (after all one could be eating one's own grandparents born again further down the food chain) but the real answer is far more practical: The cow is the only available animal to pull the plough in the countryside. To eat it would be suicide. Without the cow the field cannot be ploughed, nothing will then be able to be planted and the family loses its only source of income. Unless there be a passing purveyor of spare kidneys.   Most anthropologists now accept that most myth has its birth in a cradle of practicality. As such the vital role of the cow was elevated to the status of sacred. Drape a few garlands of marigolds around her neck and write her into a few adventures of the gods and Abracadabra - You've got a holy cow.   But

Santiago de Cuba has the Antonio Maceo Airport (MUCU/SCU), which was home to the Cuban Revolutionary Armed Forces. Shown in the photo is a Cuban Mig 21 inside the VT-45 hanger. Santiago de Cuba had 12 of these Russian built fighters situated at the San Antonio de los Baños Airfield in Cuba. Now the airport is essentially a turboprop hub, however it can also accommodate mid-sized jet aircraft. There are about twenty international flights each week, but most arrivals are by domestic airlines. The eastern location and the international status of MUCU/SCU has spurred the interest of foreign airlines as a promising future destination. All in all, Cuba now has ten international airports, capable of serving long-range commercial flights. Follow the daily blogs by Captain Hank Bracker posted exclusively on Facebook, Goodreads & Captain Hank Bracker’s Webpage. He also has frequent Tweets and weekend commentaries headed “From the Bridge.” His dual award winning book “The Exciting Story of Cuba” is available from Amazon.com and other leading book vendors. Soon to come are his books “Seawater One” & “Surpressed I Rise (Revised Edition).

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Take John Kerry’s much-ridiculed assertion that he was for the Iraq War before he was against it. Now, there is a case to be made that this was a perfectly legitimate political trajectory to traverse. Almost all of us know people who underwent a comparable change of heart. And many of us are such people: of the 76 percent of Americans who supported the war at its outset in 2003, fully half had withdrawn that support by 2007. In the intervening years, after all, new information had become available to the public, the on-the-ground situation in Iraq had changed, and the credibility of the Bush Administration had waned. The hope that we were bringing a better life to the Iraqi people had grown increasingly difficult to sustain. And the cost of the war—in literal dollars, human lives, and America’s diminished moral status in the international community—had far exceeded anything anyone could have imagined on the day in 2003 that Bush declared “Mission Accomplished.” Surely, then, this was a situation that merited the high-minded if somewhat sneering riposte of John Maynard Keynes: “When the facts change, I change my mind. What do you do, sir?” Keynes’s policy is a good one. But, like Kerry’s U-turns, it is at odds with an enduring and troubling feature of our political culture. In politics, staying the course is admired (and changing direction is denigrated) intrinsically—that is, without regard to where the course itself might lead.

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Remarkably, Grace never considered pursuing a career and very rarely sought consistent employment. At no time in her long life was Grace driven by the question of how to make a living. Accordingly, political considerations frequently guided her choices about employment, including where to work, for how long, and even whether to take a job. This set of choices, of course, was available to her because of the relative material security she enjoyed at most stages of her life: her comfortable middle-class upbringing and the family support she continued to enjoy when she returned to New York during the 1940s; her marital union with Jimmy; and the support of her political community, as she sometimes worked as a member of the organization’s (minimally) paid staff and later received financial support from Freddy and Lyman. But that alone does not explain her employment decisions. Grace’s indifference to career and upward mobility reflected her decidedly nonacquisitive personality and a complete disinterest in status or the trappings of any sort of professional life. This was evident in 1940 when Grace earned her Ph.D. Securing an academic job “was never on my mind,” she said decades later, thinking back to her mind-set and priorities while completing the degree. With no aspiration of becoming a professor—“ I had not studied philosophy in order to teach it”—Grace had allowed herself to sink into her studies without regard for where they would lead, intellectually or materially. The need to eventually find employment beyond what she had already been doing “was never in my consciousness. It just never bothered me,” she recalled. “What I knew was that by and large I had been able to make a living because I was a very good typist and I figured, if I needed money I can type.” 84 And that is what she did over the next two decades, taking various secretarial and clerical jobs, most of them short term or temporary and some of them part time.

As psychologists, we have learned that if we study hidden bias by the traditional method of looking for expressions of negativity or hostility directed against out-groups, if we measure it by counting the number of out-group churches or mosques that are burned down, we may fail to see the far more pervasive ways in which hidden biases maintain the status quo, depriving those on the bottom rungs of society of the resources available to the more privileged by birth and status.

I have a sinking feeling in the pit of my stomach. How can we manage production if we don’t know what the demand, priorities, status of work in process, and resource availability are? Suddenly, I’m kicking myself that I didn’t ask these questions on my first day.

Securing publication of Saints, Slaves, and Blacks proved most challenging. Five different presses rejected the manuscript. Ultimately, Greenwood Press—a small academic press based in Westport Connecticut—accepted it. Once in print, the volume garnered minimal exposure due in part to limited promotion. Outrageously overpriced, the book’s primary market was university and public libraries. When its limited print run sold out, the volume went out of print—this occurring a mere five years following publication. Reissue of Saints, Slaves, and Blacks in a relatively inexpensive paperback edition is intended to make it available to a wider audience. Such a reprint is also timely in that 2018 marks the fortieth anniversary of the lifting of the priesthood and temple ban. The volume deserves republication for an even more important reason. When first published, Saints, Slaves, and Blacks provided a unique, albeit controversial, perspective relative to the origins of black priesthood denial. Its central thesis that the ban emerged largely as the byproduct of Mormon ethnic whiteness initially articulated in the Book of Mormon and Pearl of Great Price was provocative. Building on these scriptural proof-texts, nineteenth century Latter-day Saints viewed themselves as a divinely “chosen” lineage—the literal descendants of the House of Israel. They considered their “whiteness” emblematic, indeed proof, of their status as the Lord’s “favored people.” Conversely, Mormons utilized these same scriptures, along with the Old Testament, to prove that black people were members of a divinely cursed race, given their alleged descent from two accursed Biblical counter-figures—Ham, the misbehaving son of Noah, and Cain, humankind’s alleged first murderer. Physical proof of African-American accursed status was

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Kiip’s move comes at a time when more and more data on people’s actions is becoming available as wearable devices, Internet-connected home automation equipment, and cars with integrated data connections head to market. Those new data streams could form the basis for many new services and products, but they also bring new privacy concerns. Ads tailored to driving behavior will be possible thanks to a partnership between Kiip and fellow startup Mojio. It expects to launch a $149 device this summer that plugs into a car’s diagnostic port and streams vehicle data to a smartphone app to help users track their driving, their fuel economy, and their vehicle’s maintenance status. Kiip will use data from that device to target promotions inside the Mojio app.

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The truth is, we thirst for what was lost at the Fall of man. We’re intent on living our lives apart from God. We use strategies that are foolish, ineffective, and immoral, in the hopes of somehow quenching our thirst. Yet, nothing satisfies. We’re faced with desires that we can’t discard and pain that doesn’t pass. The truth is: we’re selfish. We want life a certain way. We want people to treat us well. We want a good job and favorable financial status. We strive for pleasure and security. We want to love and be loved. We don’t want flat tires and we don’t want to have to wait in grocery store lines. And we’re motivated by desires that we’d rather not discuss. It wouldn’t be “Christian.” It would reveal too much to really take a look inside ourselves. So, we attempt to pray it away. We beg God for the ability to overcome our desires, to no avail.