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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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

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.

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.

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.

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.

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.

[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.

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?

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

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

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!

There are many types of teachers out there from many traditions. Some are very ordinary and some seem to radiate spirituality from every pore. Some are nice, some are indifferent, and some may seem like sergeants in boot camp. Some stress reliance on one’s own efforts, others stress reliance on the grace of the guru. Some are very available and accessible, and some may live far away, grant few interviews, or have so many students vying for their time that you may rarely get a chance to talk with them. Some seem to embody the highest ideals of the perfected spiritual life in their every waking moment, while others may have many noticeable quirks, faults and failings. Some live by rigid moral codes, while others may push the boundaries of social conventions and mores. Some may be very old, and some may be very young. Some may require strict commitments and obedience, while others may hardly seem to care what we do at all. Some may advocate very specific practices, stating that their way is the only way or the best way, while others may draw from many traditions or be open to your doing so. Some may point out our successes, while others may dwell on our failures. Some may stress renunciation or even ordination into a monastic order, while others seem relentlessly engaged with “the world.” Some charge a bundle for their teachings, while others give theirs freely. Some like scholarship and the lingo of meditation, while others may never use or even openly despise these formal terms and conceptual frameworks. Some teachers may be more like friends or equals that just want to help us learn something they happened to be good at, while others may be all into the hierarchy, status and role of being a teacher. Some teachers will speak openly about attainments, and some may not. Some teachers are remarkably predictable in their manner and teaching style, while others swing wide in strange and unpredictable ways. Some may seem very tranquil and mild mannered, while others may seem outrageous or rambunctious. Some may seem extremely humble and unimposing, while others may seem particularly arrogant and presumptuous. Some are charismatic, while others may be distinctly lacking in social skills. Some may readily give us extensive advice, and some just listen and nod. Some seem the living embodiment of love, and others may piss us off on a regular basis. Some teachers may instantly click with us, while others just leave us cold. Some teachers may be willing to teach us, and some may not. So far as I can tell, none of these are related in any way to their meditation ability or the depths of their understanding. That is, don’t judge a meditation teacher by their cover. What is important is that their style and personality inspire us to practice well, to live the life we want to live, to find what it is we wish to find, to understand what we wish to understand. Some of us may wander for a long time before we find a good fit. Some of us will turn to books for guidance, reading and practicing without the advantages or hassles of teachers. Some of us may seem to click with a practice or teacher, try to follow it for years and yet get nowhere. Others seem to fly regardless. One of the most interesting things about reality is that we get to test it out. One way or another, we will get to see what works for us and what doesn’t, what happens when we do certain practices or follow the advice of certain teachers, as well as what happens when we don’t.

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.

Quick loan for bad credit is a financial service that is specially meant to provide monetary assistance to those entire borrowers who are living their life in financial scarcity because of their poor credit status. With the help of the quick loan for bad credit borrowers can easily avail the desired amount of resources along with any sort of the credit history. The applicant can easily apply for this cash deal without any shame of tier poor credit profiles.

The study by Falk Hvidberg et al. [69] confirms the findings from the health status report by Komaroffet al. from 1996 [70]. It also means that nothing has changed in the health situation of ME/CFS patients in the last 20 years and that means that the current 2 available treatments, CBT and GET, which have been heavily promoted for more than 20 years as the treatments for ME/ CFS, which most ME patients have tried, because they desperately want to get better, are not effective at all, or even harmful, as patients have been saying for a long time [32] which was confirmed and objectified by Black et al. [31].

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.

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.

Working on a shoestring, which in my case is more often a matter of circumstance than of choice, never appeared to me as a cornerstone for aesthetics, and Dogme-type stuff just bores me. So it’s rather in order to bring some comfort to young filmmakers in need that I mention these few technical details: The material for La Jetee was created with a Pentax 24x36, and the only “cinema” part (the blinking of the eyes) with an Arriflex 35mm film camera, borrowed for one hour. Sans Soleil was entirely shot with a 16mm Beaulieu silent film camera (not one sync take within the whole film), with 100-foot reels – 2'44" autonomy! –and a small cassette recorder (not even a Walkman; they didn’t exist yet). The only “sophisticated” device – given the time – was the spectre image synthesizer, also borrowed for a few days. This is to say that the basic tools for these two films were literally available to anyone. No silly boasting here, just the conviction that today, with the advent of computer and small DV cameras (unintentional homage to Dziga Vertov), would-be directors need no longer submit their fate to the unpredictability of producers or the arthritis of televisions, and that by following their whims or passions, they perhaps see one day their tinkering elevated to DVD status by honorable men.

Differences between the relatively promiscuous Ache and the relatively monogamous Hiwi also illuminate the cultural variability of human sexual strategies. The different ratios of males to females in these two cultures may be the critical factor in eliciting a different sexual strategy. Among the Ache, there are approximately one and a half women for every man. Among the Hiwi, there are more men than women, although precise numbers are not available. The prevalence of available Ache women creates sexual opportunities for Ache men not experienced by Hiwi men. Ache men seize these opportunities, as evidenced by the high frequency of mate switching and casual affairs. Ache men can pursue a temporary sexual strategy more successfully than Hiwi men can. Hiwi women are better able than Ache women to secure a high investment from men, who must provide resources to attract and retain a mate.19 The cultural shifts witnessed today, such as the hookup culture on college campuses and in large urban settings and the rise of casual sex and online dating apps such as Tinder, probably reflect shifts in mating strategies as a function of a perceived or real sex ratio imbalance. One key cultural variable centers on the presumptive mating system, especially monogamy and polygamy. Some Islamic cultures permit men to marry up to four wives, as specified in the Qur’an. In parts of Utah and Texas in the United States, some fundamentalist Mormon groups place no formal limits on the number of wives a man can marry, and a few marry more than a dozen. Even presumptively monogamous cultures are often effectively polygynous, with some men having multiple mates through serial marriage or affair partners. The more polygynous the culture, the more some men will be inclined to pursue high-risk tactics in an effort to gain status, resources, and mates, either in the current life or in aspirational notions of life after death. Just as mating is a key cause of violence among nonhuman animals from elk to elephant seals, mating and violence are inexorably linked in our own species. Evolved mating strategies are influenced by, and implemented within, these key cultural contexts

We invite reporters to ask, in every story they cover, whether the news is good for nature. Media outlets might include climate costs and benefits in all business reporting. Data are available to gauge the atmospheric consequences of construction, oil drilling, consumer spending, air travel, and shipping. Why not show it? Another positive step would be a quarterly forest report on losses and gains, fragmentation, carbon uptake and emissions, and changes in protected status. Global Forest Watch already has most of the information online.

We can now see, for example, that more than any other single influence a growing abundance of commodities has recently shattered what was for millions – still not long ago – a world of stable expectations. This is still happening, most strikingly in some of the poorest countries. Cheap consumer goods and the images of them increasingly available in advertisements, especially on television, bring major social changes in their train. Such goods confer status; they generate envy and ambition, provide incentives to work for wages with which to buy them, and often encourage movement towards towns and centres where those wages are to be had. This severs ties with former ways and with the disciplines of ordered, stable life, and forms one of many currents feeding the hastening onrush of what is new.

Attributes like “15-megapixel camera” or “all-metal construction” enable benefits for customers such as “sharper images” or “a stronger frame.” Articulating value takes the benefits one step further: putting benefits into the context of a goal the customer is trying to achieve. Value could be “photos that are sharp even when printed or zoomed in,” “a frame that saves you money on replacements,” “every level of the organization knows the status of key metrics” or “help is immediately available across every time zone.” Features enable benefits, which can be translated into value in unique customer terms.

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.

Microaggressions are not trivial and insignificant but have a continuing and oftentimes harmful macro impact. Those in the majority group, those with power and privilege, and those who do not experience microaggressions are privileged to enjoy the luxury of availing for proof. Meanwhile, people of color, LGBTQ brothers and sisters, and other socially devalued groups continue to be harmed and oppressed. To ask them to wait for individual, institutional, and societal change is to ask them to continue to suffer in silence and to maintain the status quo of power and privilege.

In a world infatuated with victimhood, has trauma emerged as a passport to status—our red badge of courage? The question itself might offend: perhaps it’s grotesque to argue about the symbolic value attributed to suffering when so little restitution or remedy is available.

What kind of visa can a person get in Australia during a partner visa process? The Partner Visa application process can be a lengthy journey that often takes months or even years to complete. During this time, you may be wondering what visa options are available to you while you await the outcome of your partner visa application. This blog will explore the different visa options that can give you legal status in Australia during the waiting period. Understanding partner visas Before delving into alternative visa options, it is essential to understand the basics of partner visas in Australia. A partner visa allows the partner of an Australian citizen, permanent resident or eligible New Zealand citizen to live in Australia. There are two subclasses: Temporary Partner Visa (Subclass 820): This visa is granted while your Permanent Partner Visa (Subclass 801) is being processed. Permanent Partner Visa (Subclass 801): This visa allows you to live in Australia permanently after a temporary visa has been held for a certain period of time. If you have applied for a partner visa but have not yet received a decision, you may be eligible for additional visa options to ensure you can stay in Australia legally. Visitor visa (subclass 600) One of the most common options while waiting for a partner visa is a visitor visa (subclass 600). This visa allows you to stay in Australia temporarily for tourism, family visits or other short-term purposes. Key Features: Length: Usually allows stays of up to 3, 6 or 12 months, depending on your specific situation. Work rights: This visa generally does not allow you to work in Australia. Eligibility: You must demonstrate that you are a genuine visitor and intend to return to your home country. Considerations: While a visitor visa may grant you temporary status, keep in mind that it is not intended for long-term stay. If you intend to work or study, this visa may not be suitable for your needs. Bridging visa (subclass BVA) If you are already in Australia on a valid visa and have applied for a partner visa, you may be automatically granted a bridging visa (subclass BVA) which allows you to remain in Australia legally while your partner visa application is in place. Key Features: Duration: A bridging visa remains valid until your application for a partner visa is decided. Work rights: Depending on the circumstances, you may be allowed to work. You may need to prove financial hardship to get work rights. Conditions: You must meet the conditions set out in your bridging visa, which may include reporting to immigration authorities. Considerations: Bridging visas are temporary and specific to your situation. If you are using a bridging visa, make sure you understand its terms and conditions to avoid any breach that could affect your application for a partner visa. Student visa (subclass 500) If you want to study while waiting for a partner visa, you can consider applying for a student visa (subclass 500). This visa allows you to enroll in full-time study in Australia. Key Features: Duration: Valid for the duration of your course plus a short period afterwards to prepare for departure. Work rights: Generally allows you to work up to 40 hours per fortnight during the school year and unlimited hours during breaks. Eligibility: You must be enrolled in a registered course and meet the financial and health requirements. Considerations: Studying in Australia can be a great way to improve your skills and make the most of your time while waiting for your partner visa. However, make sure that your study plans are in line with your long-term goals and financial capabilities. Temporary Work Visa (Subclass 482) If you have skills that are in demand in Australia, you may be eligible for a temporary work visa (subclass 482). This visa allows skilled workers to work for an approved employer in Australia.

tongue or Zikar (remembrance of Allah) of the heart. 9.Baz Gast, it means  during  Zikar ( remembrance of Allah), praying  for the grant of  Maqsad (goal ), willingness , knowledge and love of Allah. 10.Nighadast, it means   not to reveal the condition and mysteries . 11.Yaddast, it means to be away from carelessness without endeavour and without work and to be  busy in condition  and mysteries and  not to think  about self-consciousness  and selflessness and such status which will be   available

About half of middle- and upper-income blacks were raised in neighborhoods with at least 20 percent poverty, compared to 1 percent of whites. This finding is consistent with extensive research demonstrating that blacks and whites with similar economic status live in dramatically different residential environments, with blacks living in areas with higher crime rates, poor quality schools, higher poverty rates, lower property values, and severe racial segregation.5 Living amid such concentrated poverty does not mean simply that a child’s neighbors have little money. In the American context, neighborhood poverty is fundamentally interwoven with racial segregation, with the resources available for children and families in the community, with the quality of local institutions like schools, with the degree of political influence held by community leaders and residents, with the availability of economic opportunities, and with the prevalence of violence. Living in a high-poverty neighborhood typically means living in an economically depressed environment that is unhealthy and unsafe and that offers little opportunity for success.

We believe that the Bible makes room for both celibate singleness and faithful monogamy as equally legitimate expressions of human sexuality for those who would follow Jesus (Grenz, Sexual Ethics, chap. 9). In light of the whole of the biblical witness there is no reason for proclaiming one or the other the higher way. This is a matter within the range of Christian liberty and God’s calling in view of the gifts of each particular person in each particular context. The contemporary church is full of all kinds of people: never-married, married, divorced, remarried, widowed and so on. Neither marriage nor singleness should be viewed as a requirement for ministry leadership. Among the laity are those who are single for life or single for a time in life. Clear instruction is available in the Bible for those in this wide variety of life situations and callings, and singles should not be “singled out” for second-class Christian status.

There is no simple way to determine when and where to get help. Many factors come into play, including the child’s age, family’s financial status, insurance, knowledge of resources, religious affiliation, availability of services in community, and so on. Parents may seek outside assistance for their adopted child when other factors such as a divorce, job loss, or other stresses compound the family needs. Parents are generally in the best position to determine when to get help, but advice from relatives, family physicians, teachers, and others in a position to know the family should be carefully considered. Services for children with special needs are provided by a variety of professionals. A physician—pediatrician or the family practitioner—is usually the place to begin. Families may be referred to a neurologist for a thorough assessment and diagnosis of neurological functioning (related to cognitive or learning disabilities, seizure disorders or other central nervous system problems). For specific communication difficulties, families may consult with a speech and language therapist, while a physical therapist would develop a treatment plan to enhance motor development. A rehabilitation technologist or an occupational therapist prescribes adaptive aids or activities of daily living. Early childhood educators specializing in working with children with special needs may be called a variety of titles, including Head Start teachers, early childhood special education teacher, or early childhood specialist.

Saw-Scaled Viper     Alternative Names: Echis, Carpet viper, Little Indian viper Where in the world? Africa, Middle East, Central Asia and Indian subcontinent Habitat: Desert, fields, towns and cities Common prey: Lizards, frogs, scorpions, centipedes and large insects Size: 40 to 60 cm (15 to 23 inches) Lifespan: 25 to 30 years Conservation status: Not classified   Description: The saw-scaled viper or carpet viper may be a small snake, only able to grow as long as 60 centimeters or a little less than two feet, but it is considered one of the deadliest snakes in the world. In fact, some scientists say that wherever this snake is found, it is responsible for about 80% of human deaths from snake bites.   There are three main reasons why the saw-scaled viper is so deadly. Firstly it is the saw-scaled viper’s aggressive behavior. It has a nasty temper and is easily provoked.   Secondly, it has a very quick strike, which when combined with a very defensive attitude, can be lethal to humans living nearby. The saw-scaled viper strikes so quickly that even the distinctive sawing sound it makes with its scales when agitated is not warning enough.   Thirdly, the saw-scaled viper’s venom is highly toxic to humans, with the venom from the females being two times more toxic than the venom from the male snakes. Its venom destroys red blood cells and the walls of the arteries, so within 24 hours, the victim can die of heart failure. There is an anti-venom available, and as long as this is administered very shortly after the bite, the victim can be saved.   Like other snakes, the saw-scaled viper’s diet consists of small animals like mice and lizards, as well as large insects. It hunts at night, hiding behind rocks and when it sees its prey, it coils and launches itself quickly and with accuracy, often biting its prey at the first attempt. The bite kills the prey within seconds, making it easy for the viper to drag it away or eat it on the spot.   Visit IPFactly.com to see footage of the saw scaled viper in action (Be Aware: your method of reading this kindle book may not support video)

To grow up, a man must stand apart not only from his mother but from his fellows. Human achievement, according to this perspective, is always to be measured in difference, who is the fastest, the most handsome, the richest. The quarrel between Achilles and Agamemnon highlights this way of looking at human achievement. Not only do the two men compete for the most honor, symbolized by possessions, but they see their contest as a zero-sum game. That is, they—and all the other warriors—assume that there is a finite amount of honor available, so that if one man gets more, then someone else gets less. Achilles, with his semidivine nature and abundant physical gifts, would seem to be an example of a man fully equipped for success in this system. And yet, Achilles does not prosper in the world of the poem. As he pursues honor and status among his fellows, he becomes more and more isolated, the price of distinction in a competitive society.

Whiting, Fred L., Roswell Revisited. 1990, Fund for UFO Research, POB 277, Mt. Rainier, MD 20712 Send SASE for free summary and list of publications. Stringfield, Leonard, Roswell and X-15: UFO Basics, MUFON Journal, #259, Nov. 1989, pp. 3-7. Friedman, S.T., 1991 Update on Crashed Saucers. MUFON Conference Proceedings, July 1991, Chicago, IL. Available from MUFON, 103 Oldtowne Road, Seguin, TX 78155. Send SASE for info. O'Brien, Mike, Springfield, MO, News Leader, Sunday, Dec. 9, 1990, pp. F 1-4. Randle, Kevin and Schmitt, Donald, UFO Crash at Roswell. Avon, NY, (pb), July 1991. Friedman, S.T., MJ 12 articles in International UFO Reporter, Sept./Oct. 1987, pp. 13-10; Jan./Feb. 1988, pp. 20-24; May/June 1988, pp. 12-17; March/April 1990, pp. 13-16; MUFON J. 9/89. p. 16, MUFON Conf. Proc. 1989. Friedman, S.T., Flying Saucers, Noisy Negativists and Truth, MUFON Conf. 1985, UFORI, see item #3. Keel, John, FATE, March 1990, January 1991. Weiner, Tim. Blank Check: The Pentagon's Black Budget, Warner Books, 1990, p. 273. Extremely well referenced, researched and indexed. Copyright, 1991. Stanton T. Friedman COMMENT Stanton Friedman, a true blue scientist, lets it be known that he seeks only bottom-line, verifiable information from his sources -- names of witnesses, place names, dates, old records -- anything evidential that would convince a hard-nosed skeptic. If

Despite the availability of testing, at least half of the population at risk for Huntington’s disease still has children without making use of the new technologies. Even some of the people who have prenatal testing for Huntington’s still have a profound reluctance to learn their own status. Couples who try preimplantation genetic diagnosis may even conceive a child and choose not to find out if the parent at risk has the mutation. Deciding

immediately, generally in less than 60 seconds. The download progress will display below the book’s cover or title on the Home screen indicating the download status. A New banner on the book indicates when the book is ready to be opened. Newspapers, magazines, and blogs are sent to your device as soon as they're published—often even before they're available in print. If your Kindle is in Airplane Mode when a new issue of a periodical becomes available, the issue will be delivered automatically the next time you have a wireless connection.

Learn about Public Service Loan Forgiveness The PSLF Program (Public Service Loan Forgiveness) encourages people to proceed and continue their participation in public service careers. In this program, eligible individuals are entitled for forgiveness of their remaining balance that is due on their federal student loans. However, they may only qualify if they were able to make 120 payments on these loans, which are under a particular repayment plan. These individuals also have a full-time employment status from public service companies, so they may qualify for the PSLF. Let’s discuss Public Service Loan Forgiveness with The Student Loan Help Center Team. How to Obtain Remaining Balances on Direct Loans If you want to have remaining balances on your direct loans forgiven through the PSLF, you must be able to make 120 monthly payments on direct loans. Furthermore, these payments should be full and made on time. Another important qualification is securing the payment after October 1, 2007. When you make these monthly payments, keep in mind that you should be a full-time employee at any accredited public service company. Important Details about Eligible Loans for Forgiveness As The Student Loan Help Center CEO Bruce Mesnekoff Said Loans that are eligible for the PSLF program are those you have received from a direct loan. On the other hand, Perkins Loans, Federal Family Education Loans (FFEL) and other types of student loans are not valid for PSLF. If you have an existing Perkins loan or FFEL, you have the option to consolidate these into direct consolidation loans, so you may avail of the outstanding benefits offered by the PSLF. Make sure, though, that the payments made on the new loan will be counted toward your payment requirement, which will last for 120 months. Facts about Qualifying Repayment Plans You will be able to maximize your benefits from the PSLF by repaying loans on the IBR (Income Based Repayments) or the ICR (Income Contingent Repayments. These plans enable you to qualify for the PSLF program. The 10-year repayment plan also qualifies you for the PSLF, as well as other plans where the monthly payment you make is equivalent or more than what you are required to pay under the standard 10-year repayment scheme. Before you decide on the best repayment scheme for paying off your direct loans, make sure you are aware of the costs and implications of such decision. When you extend the period in securing your payments for PSLF qualifying payments, you can reduce the remaining balance on your loan when you satisfy all the eligibility requirements for the PSLF program. Moreover, you will have zero balance on loans to be forgiven when you are able to make all 120 monthly payments through the 10 year standard repayment scheme. You can expect a great reduction on your monthly payments under the ICR or IBR plans, as compared to other qualifying repayment options for the PSLF program. Moreover, the repayment term is likely to extend. With a longer period in repaying your loans, you can expect additional interest to accumulate on your loan. Keep in mind, though, that your inability to meet the PSLF requirements will entitle you to pay off the entire loan balance, as well as the accrued interest.

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

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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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In families in which parents are overbearing, rigid, and strict, children grow up with fear and anxiety. The threat of guilt, punishment, the withdrawal of love and approval, and, in some cases, abandonment, force children to suppress their own needs to try things out and to make their own mistakes. Instead, they are left with constant doubts about themselves, insecurities, and unwillingness to trust their own feelings. They feel they have no choice and as we have shown, for many, they incorporate the standards and values of their parents and become little parental copies. They follow the prescribed behavior suppressing their individuality and their own creative potentials. After all, criticism is the enemy of creativity. It is a long, hard road away from such repressive and repetitive behavior. The problem is that many of us obtain more gains out of main- taining the status quo than out of changing. We know, we feel, we want to change. We don’t like the way things are, but the prospect of upsetting the stable and the familiar is too frightening. We ob- tain “secondary gains” to our pain and we cannot risk giving them up. I am reminded of a conference I attended on hypnosis. An el- derly couple was presented. The woman walked with a walker and her husband of many years held her arm as she walked. There was nothing physically wrong with her legs or her body to explain her in- ability to walk. The teacher, an experienced expert in psychiatry and hypnosis, attempted to hypnotize her. She entered a trance state and he offered his suggestions that she would be able to walk. But to no avail. When she emerged from the trance, she still could not, would not, walk. The explanation was that there were too many gains to be had by having her husband cater to her, take care of her, do her bidding. Many people use infirmities to perpetuate relationships even at the expense of freedom and autonomy. Satisfactions are derived by being limited and crippled physically or psychologically. This is often one of the greatest deterrents to progress in psychotherapy. It is unconscious, but more gratification is derived by perpetuating this state of affairs than by giving them up. Beatrice, for all of her unhappiness, was fearful of relinquishing her place in the family. She felt needed, and she felt threatened by the thought of achieving anything 30 The Self-Sabotage Cycle that would have contributed to a greater sense of independence and self. The risks were too great, the loss of the known and familiar was too frightening. Residing in all of us is a child who wants to experiment with the new and the different, a child who has a healthy curiosity about the world around him, who wants to learn and to create. In all of us are needs for security, certainty, and stability. Ideally, there develops a balance between the two types of needs. The base of security is present and serves as a foundation which allows the exploration of new ideas and new learning and experimenting. But all too often, the security and dependency needs outweigh the freedom to explore and we stifle, even snuff out, the creative urges, the fantasy, the child in us. We seek the sources that fill our dependency and security needs at the expense of the curious, imaginative child. There are those who take too many risks, who take too many chances and lose, to the detriment of all concerned. But there are others who are risk-averse and do little with their talents and abilities for fear of having to change their view of themselves as being the child, the dependent one, the protected one. Autonomy, independence, success are scary because they mean we can no longer justify our needs to be protected. Success to these people does not breed success. Suc- cess breeds more work, more dependence, more reason to give up the rationales for moving on, away from, and exploring the new and the different.

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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.

Network connectivity Books, magazines, and other materials are delivered directly to your Kindle via its built-in network connectivity. If your Kindle offers both Wi-Fi and 3G connectivity, use Wi-Fi whenever possible for faster downloads. You can connect to a Wi-Fi network at home or at hotspots around the world. To view available Wi-Fi networks, tap the Menu button and select Settings. On the Settings page, select Wi-Fi Networks and the name of the network you want to use. If you see a lock symbol next to the network name, it requires a password. Tap the Rescan button to recheck for available Wi-Fi networks. Please note that your Kindle does not support connecting to ad hoc (or peer-to-peer) Wi-Fi networks. Your Kindle will recognize Wi-Fi networks with a WPS compatible router. To connect via WPS, from your Kindle select the wireless network you want to use. Next, press the WPS button on your router, then select the WPS button on your Kindle during the Wi-Fi setup process. Once you have successfully connected to a network, the Wi-Fi status indicator will display the network's signal strength. Kindle Paperwhite 3G models use the same technology as cell phones, so they are dependent on cellular coverage areas. By default, a 3G device will automatically connect to a 3G network. If there isn't sufficient 3G signal strength, it will connect to a slower GPRS or EDGE network. Your Kindle automatically turns off 3G when you connect using Wi-Fi. If you disconnect from a Wi-Fi network or move out of Wi-Fi range, your Kindle will automatically switch back to 3G. To turn wireless off, tap the Menu button and select Settings, then toggle Airplane Mode on. Any periodical downloads or other pending updates that require a wireless connection will occur the next time you turn it back on. Turning on Airplane Mode disables both 3G and Wi-Fi connections. Special Offers and Sponsored Screensavers For Kindle with Special Offers devices, you will receive Special Offers and Sponsored Screensavers that display only on the Home screen or screensaver—not within a book. Note that Special Offers and Sponsored Screensavers are not available in all countries. Screensaver When your device is sleeping, a Special Offer will be displayed on your screensaver. To

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.

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. And it’s no longer just radicals who see the need for radical change. In 2012, twenty-one past winners of the prestigious Blue Planet Prize—a group that includes James Hansen, former director of NASA’s Goddard Institute for Space Studies, and Gro Harlem Brundtland, former prime minister of Norway—authored a landmark report. It stated that, “In the face of an absolutely unprecedented emergency, society has no choice but to take dramatic action to avert a collapse of civilization. Either we will change our ways and build an entirely new kind of global society, or they will be changed for us.”28

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.

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Legal Status of Self-Defense in a Criminal Context Self-defense is justified when the degree of violence used to protect yourself is objectively reasonable and proportionate to the threat faced. As an example, the use of deadly force for defensive purposes is permissible in situations of “extreme” danger when you’re the victim of a forcible and atrocious crime, or face serious bodily injury or a potentially fatal attack. On the other hand, defense against criminal charges is unjustified, for example, if you claimed the right of self-defense when using deadly force and killed the perpetrator of a minor crime when the criminal did not appear to be a physical threat to anyone. The right of self-defense is not available to a person who seeks a quarrel with the intent to create a real or apparent necessity of exercising self-defense. Self-Defense against Assault It’s lawful for a person who is being assaulted to defend against a physical attack, as long as a reasonable person has grounds for believing, and actually does believe, that bodily injury is about to be inflicted. If that’s the case, that person may use all the physical force that she believes to be reasonably necessary and which would appear to a reasonable person, in the same or similar circumstances, to be necessary to prevent the injury that appears to be imminent. You’ll be judged by all the information that’s known and apparent to you at the time you defend yourself. You won’t be judged with 20/20 hindsight. Ultimately, the question will be whether your actions are “objectively reasonable” in light of all of the facts and circumstances confronting you at the time. Justification for self-defense typically cannot be applied to actions committed after a criminal act has taken place. For example, a victim of a sexual assault, after the rape is committed and the rapist leaves the scene of the crime, is not entitled to later seek revenge against the attacker. The Assailed Person Need Not Retreat A person who is threatened with a violent attack may exercise the right of self-defense and need not retreat. If you exercise your right to self-defense, you may hold your original position and stand your ground and defend yourself by the use of all force and means that would appear to be essential to a reasonable person in a similar situation and with similar knowledge. Actual Danger Is Not Necessary “Actual danger” is not necessary as a good reason for acting in self-defense. If you’re confronted by the appearance of danger and, as a reasonable person, you possess an actual belief and fear that you’re about to suffer bodily injury, and if a reasonable person in a similar situation, seeing and knowing the same facts, would be justified in believing that they were in similar danger, you may use reasonable force to act in self-defense whether the danger itself is authentic or merely apparent.

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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.

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Displays of love, commitment, and devotion signal a man is willing to channel his time, energy, and effort to her in the long run. Men attempt to deceive women by feigning an interest in commitment to achieve a quick sexual score. They also feign confidence, status, kindness, and resources that they lack. Men try to abscond with the sexual benefit without paying the cost of commitment. In the human mating dance, the costs of being deceived about a potential mate's resources and commitment are carried more heavily by women. Historically, a woman who made a poor choice of a casual mate, allowing herself to be deceived about the man's long-term intentions, risked enduring pregnancy, childbirth, and child care unaided and being less able to attract an alternative mate, since existing children are seen as costs by potential mates on the mating market. Women guard against deception by requiring extended courtship. Commitment is difficult and costly to fake, because commitment is gauged from repeated signals over time. Men who seek to deceive women about their ultimate intentions because they are interested only in sex are typically unlikely to invest in extended courtship. They go elsewhere for sex partners who are more readily available.

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