B Ed Quotes

Do you know what Ed Gein said about women?" [...] "'When I see a pretty girl walking down the street I think two things. One part of me wants to take her out and talk to her and be real nice and sweet and treat her right.'" I stop finish my J&B in one swallow. "What does the other part of him think?" Hamlin asks tentatively. "What her head would look like on a stick

Tweet others the way you want to be tweeted.

No one doubts you constantly do your best. We all admire you so much for how hard you work. But some days, your best can be a B, and some days your best can even be a C, or some days, it could mean doing nothing at all but just breathing.

Lux’s frequent forged excuses from phys. ed. She always used the same method, faking the rigid t’s and b’s of her mother’s signature and then, to distinguish her own handwriting, penning her signature, Lux Lisbon, below, the two beseeching L’s reaching out for each other over the ditch of the u and barbed-wire x.

As recently as 1975, a basic American psychiatry textbook estimated that the frequency of all forms of incest as one case per million. [James Henderson, "Incest", in A. M. Freedman, H.I. Kaplan and B.J. Sadock, eds., Comprehensive Textbook of Psychiatry, 2nd ed. 1975 p. 1532.]

Here are the qualifications required: The people you choose must (a) make you think smarter and (b) put lots of solutions on the table in a short amount of time.

The people you choose must (a) make you think smarter and (b) put lots of solutions on the table in a short amount of time. I don’t care who it is, the janitor or the intern or one of your most trusted lieutenants: If they can help you do that, they should be at the table.” Believe me, you don’t want to be at a company where there is more candor in the hallways than in the rooms where fundamental ideas or matters of policy are being hashed out. The best inoculation against this fate? Seek out people who are willing to level with you, and when you find them, hold them close.

He was a mild man, and gentle and good, and did no justice. [Said of King Stephen, 1135-1154.]

...I'm not you...nw dt wud b disastrous..!!

The new system of sending down a small group of families was the easiest solution. If they were still alive when the other ships got there, it was assumed safe. If they weren’t, the planet was X-ed from the habitable planet list.

Ho visto qualcosa di diverso in te! Sei intrappolata in questa guerra che non ti appartiene, c'è un conflitto tra tua mente e il tuo cuore, una sfida tra bene e il male. La voce della tua natura ha un potere immenso sulla tua vita, e ti fa sentire completamente diversa dagli altri. Il tuo carattere ribelle,il tuo istinto,il tuo cuore, ti dicono di vivere per te stessa ed essere te stessa. Ti è stato insegnato a vivere una vita che non hai scelto!-Innocent Demons(Legami di Sangue#1) di B.Tiana Lorena

Starting from the source of vibrant Consciousness, the first two tattvas of Shaivism are (1) Shiva tattva and (2) Shakti tattva. It is important to understand at the beginning that these two tattvas are only linguistic conventions and are not actually part of creation. According to the deep yogic experience of the sages of this philosophy, there is no difference between Shiva tattva and Shakti tattva. They are both actually one with Paramasiva. They are considered to be two tattvas only for the convenience of philosophical thinking and as a way of clarifying the two aspects of the one absolute reality, Paramasiva. These two aspects are Shiva, the transcendental unity, and Shakti, the universal diversity. The changeless, absolute and pure consciousness is Shiva, while the natural tendency of Shiva towards the outward manifestation of the five divine activities is Shakti. So, even though Shiva is Shakti, and Shakti is Shiva, and even though both are merely aspects of the same reality called Paramasiva, still, these concepts of Shiva-hood and Shakti-hood are counted as the first two tattvas. These two tattvas are at the plane of absolute purity and perfect unity. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 73.

So you’ve never had sex, but you’ve done other stuff, right?

[B]ecause the power of one man resisteth and hindereth the effects of the power of another: power simply is no more, but the excess of the power of one above that of another.

The essential nature of samvit is the subtle stir of spanda. The introverted and extroverted movements of spanda cause samvit to manifest itself in both the noumenal and phenomenal aspects of creation. These two aspects of samvit are known in Shaivism as Shiva (transcendent) and Shakti (universal). Shiva and Shakti are the two names given to the monistic Absolute (Paramasiva) when it is being considered in its dual aspects of eternal and transcendent changelessness (Shiva), and the ever-changing and immanent manifestation of universal appearances (Shakti). — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 17–18.

It is important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into thirty six tattvas is not an absolute truth. It has been worked out by the authors of the philosophy as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation. Through further analysis, the number of tattvas can be increased to any level. Similarly, through synthesis, they can be decreased down to one tattva alone. In fact this has been done in the Tantraloka, where one can find doctrines of contemplation on fifteen, thirteen, eleven, nine, seven, five, and as few as three tattvas as well. The practitioners of the Trika system use only three tattvas in the process of a quick sadhana: Shiva representing the absolute unity, Shakti representing the link between duality and unity, and Nara representing the extreme duality. [Shakti is the path through which Shiva descends to the position of Nara and the latter ascends to the position of Shiva.] Finally, a highly advanced Shiva yogin sees only the Shiva tattva in the whole of creation. However, since the contemplative practice of tattvadhvadharana used in anava upaya includes meditation on all thirty sex tattvas, that is the number commonly accepted by the Shaivas of both northern and southern India. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 79.

This is an important list at the heart of phonics instruction. It alphabetically lists 99 single phonemes (speech sounds) and consonant blends (usually two phonemes), and it gives example words for each of these; often for their use in the beginning, middle, and end of words. These example words are also common English words, many taken from the list of Instant Words. This list solves the problem of coming up with a good common word to illustrate a phonics principle for lessons and worksheets.

shrink." (D&C 19:18.) It was about there that I wrote these words: "Teach the people repentance hurts." You must never believe the lie that there is no pain from sin. You can be forgiven; the Atonement is real. But President Kimball taught that "if a person hasn't suffered, he hasn't repented." (The Teachings of Spencer W. Kimball, ed. Edward L. Kimball [Salt Lake City: Bookcraft, 1982], p. 99.) So true faith in the atonement of Jesus Christ, rather than leading you to try a little sin, will lead you to stay as far away from it as you can. That brings

The Absolute is Consciousness. It is always Self-conscious, meaning it is always aware of itself and its divine nature. The Self-awareness of the Absolute is a subtle form of activity which has two essential qualities. First, Consciousness is Self-luminous; the light of Consciousness (prakasa) requires no other source of illumination. This is Its aspect of jnana or knowing. Second, the process of becoming aware of Itself (vimarsa) is the Absolute’s aspect of action (kriya). The action is a kind of subtle stir that gives rise to joy and the creative impulse. This subtle movement is not a physical motion or any form of mental restlessness. Rather, it can be described as a spiritual stirring that corresponds to the sensation everyone has at moments of direct self-awareness during peak experiences. This stirring of Self-awareness is spanda. It makes Absolute Consciousness vibrant and expansive, and it is this activity that is the basic source of all creative manifestation. Everything that exists, sentient and insentient, is a result of this stirring of spanda. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xx-xxi

Flying fighters is simply an assignment, but being a fighter pilot isn’t. Being a fighter pilot is a state-of-mind. It’s an attitude toward your job, toward the mission, toward the way you live your life. You don’t have to fly fighters to be a fighter pilot. You’ve simply got to have the attitude. There are fighter pilots driving B-52s and fighter pilots hauling trash. They may not have the flash and glamour, but they are the best they can possibly be at the job they’ve got to do. There are pilots who fly fighters and there are fighter pilots. You guys want to be fighter pilots, not pilots flying fighters. Look for the difference.” This is profound stuff for the Korat bar. It makes sense to me. I’ve thought a lot about

The bacteria don't physically reshape the gut themselves. Instead, they work via their hosts. They are more management than labour. Lora Hooper demonstrated this by infusing into germ-free mice a common gut bacterium called Bacteroides thetaiotaomicron-or B-theta to its friends. She found that the microbe actovated a wide range of mouse genes that are involved in absorbing nutrients, building an impermeable barrier, breaking down toxins, creating blood vessels, and creating mature cells. In other words, the microbe told the mice how to use their own genes to make a healthy gut. Scott Gilbert, a developmental biologist, calls this idea co-devolopment. It's as far as you can get from the still-lingering idea that microbes are just threats. Instead, they actually help us become who we are.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

All of the blissful and beautiful aspects of the Absolute are present in each and every person and living thing, but they remain dormant because they are hidden behind the mask of maya. In other words, we are all blinded to this inner bliss and beauty by our limited sense of who we are, and by the habit of directing so much of our attention out into the world. Everyone can have momentary glimpses of inner bliss when they experience something that is extremely pleasing to the senses and the mind. But usually these situations are fleeting and simply leave a person unfulfilled and longing for more. They then pursue the outer object in an attempt to rediscover the blissful state, not realizing that the source of bliss is within and need not be attached to an outer stimulus at all. This inner beauty can be discovered and contacted at will through simply turning our attention within, and through the various practices outlined in this yoga. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 123.

In his discussion of Trika Yoga Abhinavagupta begins with the most advanced approach, and then presents successively easier methods one by one in descending order. This is another example of his particular approach to yoga. His intention is to make the best and the quickest method of yoga immediately available to all aspirants. If they succeed at the highest level, they need not go through the long chain of lower stages. However, if certain aspirants feel that they cannot handle the most advanced path successfully, then they are free to move along a more structured path and to choose any of the methods that accommodate their psychophysical capacity. The important point is that spiritual students should not assume that they are not fit for the most advanced method. Why should people resort to riding on a bullock cart when an airplane is at their disposal? If, however, they are unable to handle the superior vehicle successfully, they can choose some other more appropriate form of transportation. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 94–95.

According to the Trika system, yoga is that theological practice which helps in attaining the realization of absolute unity between the practitioner and Absolute Reality, that is, between the yogin and God. As it says in the Malinitantra: The unity of one (a finite being) with another (Almighty God) is called yoga by Shiva yogins (Malinivijayatantra, IV.4). Practitioners of yoga are advised to realize their forgotten true nature and to recognize themselves as none other than the Absolute, Paramasiva. This realization is said to be readily attainable through Trika yoga, when aided by both an intense devotion for the Lord and by the correct theoretical knowledge of the pantheistic absolutism of Shaiva monism. Theoretical knowledge removes the yogins’ mental confusion and misconceptions about Reality, and devotion refines their hearts so that they become capable of actually feeling and experiencing the truth of Shaiva monism. The yoga of Abhinavagupta is thus an integral process of developing both the head and the heart. People with no mental clarity cannot understand the truth, while those without heart cannot digest. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 95–96.

I still felt a little bit sick for needing the help of a Librarian. It was frustrating. Terribly frustrating. In fact, I don’t think I can accurately—through text—show you just how frustrating it was. But because I love you, I’m going to try anyway. Let’s start by randomly capitalizing letters. “We cAn SenD fOr a draGOn to cArry us,” SinG saId As we burst oUt oF the stAirWeLL and ruSHED tHrough ThE roOm aBovE. “ThAT wILl taKe tOO Long,” BaStiLlE saiD. “We’Ll haVe To graB a VeHiCle oFf thE STrEet,” I sAid. (You know what, that’s not nearly frustrating enough. I’m going to have to start adding in random punctuation marks too.) We c! RoS-Sed thrOu? gH t% he Gra## ND e ` nt < Ry > WaY at “A” de-aD Ru) n. OnC $ e oUts/ iDE, I Co* Uld sEe T ^ haT the suN wa + S nEar to s = Ett = ING—it w.O.u.l.d Onl > y bE a co@ uPle of HoU[ rs unTi ^ L the tR} e} atY RATiF ~ iCATiON ha, pPenEd. We nEeDeD!! to bE QuicK?.? UnFOrTu() nAtelY, tHE! re weRe no C? arriA-ges on tHe rOa ^ D for U/ s to cOmMan > < dEer. Not a ON ~ e ~. THerE w + eRe pe/\ Ople wa | lK | Ing aBoUt, BU? t no caRr# iaGes. (Okay, you know what? That’s not frustrating enough either. Let’s start replacing some random vowels with the letter Q.) I lqOk-eD arO! qnD, dE# sPqrA# te, fRq? sTr/ Ated (like you, hopefully), anD aNn | qYeD. Jq! St eaR& lIer, tHqr ^ E hq.d BeeN DoZen! S of cq? RrIqgEs on The rQA! d! No-W tHqRe wA = Sn’t a SqnGl + e oN ^ q. “ThE_rQ!” I eXclai $ mqd, poIntIng. Mqv = Ing do ~ Wn th_e RqaD! a shoRt diStq + + nCe aWay < wAs > a sTrANgq gLaSs cqnTrAPtion. I waSN’t CqrTain What it wAs >, bUt It w! qs MoV? ing—aND s% qmewhat quIc: =) Kly. “LeT’s G_q gRA? b iT!

Theistic absolutism and realism are the basic ontological principles of Kashmir Shaivism. In this philosophy everything that exists is real, and yet is spiritual as well, because everything is the manifestation of an absolute reality, described as pure, eternal, and infinite Consciousness. According to the ancient authors of this philosophy, the essential features of Consciousness are Its infinite, divine, and joyful vitality, and the inclination to manifest Its powers of creation, preservation, dissolution, obscuration, and revelation. The vibrant, creative quality is the divine essence of God. Consciousness is also described as luminous. It illuminates Itself and is always aware of Itself and everything within It. The ancient masters refer in various ways to this One creative force out of which everything emerges. It is known most commonly as the Ultimate, Absolute Reality, Consciousness, Paramasiva, and God. Yet, according to Kashmir Shaivism, Paramasiva cannot be fully described or clearly thought over because, being infinite in nature, He cannot be confined to any thinking or speaking ability. No words can fully describe Him, no mind can correctly think about Him, and no understanding can perfectly understand Him. This is His absoluteness, and Kashmir Shaivism considers this absoluteness to be one of His key attributes. Because the Absolute cannot be fathomed with the intellect or through ordinary logical reasoning and philosophical speculation, the ancient masters relied on revelation (darsana) in deep yogic states to arrive at their understanding and truths of Reality. Working from the foundation of absolute non-dualism, they discovered Paramasiva within their own consciousness; looking within they found the Whole. They were able to transcend the ordinary limited vision of the individual self, and to discover the universal Self. Since this Self of each individual is claimed to be none other than the Absolute, and because God and the Self are understood as one, this philosophy is truly theistic. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 15–16.

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv

Chapman, M. (1988). Constructive evolution: Origins and development of Piaget's thought. Cambridge: Cambridge University Press. Chapman, M. (1992). Equilibration and the dialectics of organization. In H. Beilin & P. B. Pufall (Eds.), Piaget's theory: Prospects and possibilities (pp. 39–59). Hillsdale, NJ: Erlbaum.

Books can be sources of inspiration for anyone, anywhere. In 2011, I went to Madurai to inaugurate the Paediatric Oncology unit of the Meenakshi Mission Hospital. After the programme, a person who looked very familiar approached me. When he came closer, I realized that he has been my driver when I was working with DRDL in Hyderabad. His name is V. Kathiresan, and he worked with me day and night for nine years. During that time, I had noticed that he was always reading in his spare time, be it a book, magazine or a newspaper. That dedication attracted me. One day, I asked him what made him read so much during his leisure time. He replied that he had a son and daughter and both asked him lots of questions. In order to give them correct answers, he read and studied whenever he got the time. The spirit of learning in him impressed me and I told him to study formally through a distance education course. I also gave him some free time to attend the course and complete his +2 and then to apply for higher education. He took that as a challenge and kept on studying. He did B.A. (History), then M.A. (History) and then he did M.A. (Political Science). He also completed his B.Ed and then M.Ed. Then he registered for his Ph.D in Manonmaniam Sundaranar University and got his Ph.D in 2001. He joined the education department of Tamil Nadu government and served for a number of years. In 2011, when I met him, he was an assistant professor in the Government Arts College at Mellur near Madurai. What extraordinary commitment and dedication had helped him to acquire the right skills in his leisure time and changed the course of his life.

It earns its keep. As it digests HMOs, B. infantis releases short-chain fatty acids (SCFAs) that feed an infant's gut cells - so while mothers nourish this microbe, the microbe in turn nourishes the baby. Through direct contact, B. Infantis also encourages gut cells to make adhesive proteins that seal the gaps between them, and anti-inflammatory molecules that calibrate the immune system. These changes only happen when B. infantis grows on HMOs; if it gets lactose instead, it survives but doesn't engage in any repartee with the baby's cells. It unlocks its full beneficial potential only when it feeds on breast milk. Likewise, for a child to reap the full benefits that milk can provide, B. infantis must be present. For that reason, David Mills, a microbiologist who works with German, actually sees B. infantis as part of milk, albeit a part that is not made in the breast.

How come you’re still a virgin?

Joseph's brother Hyrum taught that "every Star that we see is a world and is inhabited... the Sun and Moon are inhabited, and the Stars... are inhabited the same as this Earth."8 There were even commonly accepted fantasies among the early Mormons about taking trips to these other worlds out in space. Oliver B.Huntington claimed that Joseph Smith's father had prophesied over him at Kirtland in 1837 that he would preach the Mormon gospel "to the inhabitants of the moon...."' A record has been found of a December 15, 1836, blessing that Joseph Smith, Senior, gave to Lorenzo Snow (who later became President of the Church): Thou shalt have power to translate thyself from one planet to another; and power to go to the moon....

Some Church leaders have come up with ingenious explanations for the complete failure to find any evidence supporting the Book of Mormon. In a March 25, 1964, address, Fletcher B.Hammond said: `:.. The Gentiles have not yet received the Book of Mormon by faith... and until they do... it appears that empirical facts will not be allowed to come forth as evidence of the truthfulness of the Book of Mormon... ."'S

This is a terrible idea,” I whispered into Sophie’s ear as we made our way to the club. “Stop being a fucking pussy. It’s time you put your asshole on display so some cocksucker can put his prize into the depths of the dark beyond.

Teachers must not be too severe, and students must not be bashful. According to Luqmân, a dignifi ed quiet on the part of scholars makes people willing to learn. Loquaciousness repels them. On the value of asking questions in order to gain knowledge: “Put questions like a fool, and store up information like a genius.” Six verses ascribed to Ibn al- Arâbî. Another verse, elsewhere ascribed to Bashshâr b. Burd, which runs: The cure of blindness (ignorance) is prolonged questioning. Blindness materializes through prolonged silence in the state of ignorance.

The bacteria don’t physically reshape the gut themselves. Instead, they work via their hosts. They are more management than labour. Lora Hooper demonstrated this by infusing into germ-free mice a common gut bacterium called Bacteroides thetaiotaomicron – or B-theta to its friends.7 She found that the microbe activated a wide range of mouse genes that are involved in absorbing nutrients, building an impermeable barrier, breaking down toxins, creating blood vessels, and creating mature cells. In other words, the microbe told the mice how to use their own genes to make a healthy gut.8 Scott Gilbert, a developmental biologist, calls this idea co-development. It’s as far as you can get from the still-lingering idea that microbes are just threats. Instead, they actually help us become who we are.9

I reckon he'd summed the old man up pretty well. J. B. was a natural tyrant, and his sons treated him as the Children of Israel ser ed God, with terrified affection.

Q: Who are your influences? I was lucky as a kid to get to meet Paul Conrad who lived in my hometown. He is a giant in editorial cartooning, winner of three Pulitzers and even more impressively he won a place on Nixon‘s enemies list. He was a huge influence. Starting out I also spent a lot of time looking at Ron Cobb, an insane crosshatcher who drew for the alternative press in the ’60’s, as well as David Levine, Ed Sorel, and R. Crumb. I also love Steinberg‘s visual elegance and innately whimsical voice. Red Grooms is another guy who took cartooning wonderful places. There are also a number of 19th-century cartoonists whose mad drawing skills and ability to create rich visual worlds always impressed me. A.B. Frost, T.S. Sullivant, Joseph Keppler are often overshadowed by Nast, but in many ways they were more adventurous graphically. I also want to throw in here how great it is to work in D.C. There’s a great circle of cartoonists here and being in their orbit is a daily inspiration. Opening the Post to Toles and Richard Thompson (Richard’s Poor Almanac is the best and most original cartoon in the country and sadly known mostly only to those lucky enough to be in range of the Post;, Cul de Sac is pretty good too). And then there’s Ann Telnaes’ animations that appear in the Post online—-truly inspired and the wave of the future, as well as Beeler, Galifianakis, Bill Brown, and others. It raises one’s game to be around all these folks. (2010 interview with Washington City Paper)

In a creative company, separating your people into distinct silos—Project A over here, Project B over there—can be counterproductive.

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Amerika'nın Almanlar gibi büyük üniversiteleri, Fransızlar gibi akademileri, İngilizler gibi kraliyet cemiyetleri yoktu. Ancak asıl sorun, Amerikalıların bilimi en iyi ihtimalle kullanışsız, en kötü ihtimalle de saçmalık olarak görmeleriydi. Henry James'in dediği gibi, bilim bir “boş zaman ve fırsat” uğraşıydı. Joseph Henry'nin fizik alanındaki kendi çalışmalarını düşünün. Doğru, elektrik ve manyetizma üzerine son teknoloji ürünü bir araştırmaydı ve İngiliz Michael Faraday'in çalışmalarıyla baş başa ilerliyordu. Ancak mıknatıs oyuncaklarını laboratuvardan alıp para kazandıran telgrafa dönüştüren Samuel B. Morse'du. İşte bu, tam Amerikan işiydi.

Dopo che V. pronunciò le ultime parole, la percezione del mondo di B. ruotò su se stessa. Le loro ombre si tramutarono in due corpi di carne viva che si affrontavano in due dimensioni sulle piastrelle livide della terrazza. L'immagine di lei che aveva davanti si trasformò invece in un'ombra dai contorni netti, anzi piuttosto una falla, un buco a forma di donna nello spazio-tempo che lasciava trapelare il nulla assoluto che stava al di là. La mano di B. si alzò come se possedesse una volontà propria e indipendente, nera si confondeva con l'assenza di lei, così fece anche l'altra mano, si portò lentamente all'altezza dove prima stavano gli occhi e sentì, senza vederlo, che le punte delle dita si stavano sfiorando nel buio. La scintilla della coscienza di B. ardeva di una fiamma nera, incontrollabile, silenziosa, che bruciava lo sbocciare di un fiore ai limiti dell'alba, il palpitare di un cuore caldo sotto la mano, il bacio umido di una notte d'estasi, senza fumo e cenere, lasciando solo un vuoto privo di alcun ricordo. La morte scese, dolce come la primavera dell'infanzia, un lieve accenno di sorriso a un angolo della bocca, timida, pietosa come mai era stata una madre, lo strinse a sé calda come zucchero, gli sussurrò parole inudibili dietro l'orecchio che lo fecero rabbrividire come mai un'amante aveva mai fatto. Lo strinse così forte che diventò lui stesso, B. ricambiò la stretta così disperatamente che divenne lei stessa, il due diventò uno, l'amore impossibile diventò vero, ed amaro come il frutto delizioso della conoscenza. Le mani che non poteva vedere, le sue mani, si avvicinarono in una lenta danza, si strinsero una contro l'altra sempre più forte, per afferrare l'ineffabile, stringere l'amore prima che scappasse via, cogliere quell'attimo che non sarebbe mai più ritornato, la verità nella sua inconcepibile bellezza che palpitava viva tra le dita come carne viva, urlo, sudore, liscia pelle, calore bruciante, ruotare della terra nel nero assoluto del cosmo. Fu un attimo, e la percezione del mondo ruotò nuovamente su se stessa, ritornando là dove doveva stare. B. guardò le sue mani che tremavano sospese nell'aria e poi abbassò lo sguardo verso terra e lì, la vide, abbandonata sulla superficie fredda, un corpo gelido ed immobile che non respirava più, il torace che non si alzava né si abbassava, gli occhi fissi ed immobili che non lo vedevano più, una bambola di una bellezza indescrivibile abbandonata da lui stesso e dal mondo.

Right away, we realized that we’d made a terrible mistake. Everything about the project ran counter to what we believed in. We didn’t know how to aim low. We had nothing against the direct-to-video model, in theory; Disney was doing it and making heaps of money. We just couldn’t figure out how to go about it without sacrificing quality. What’s more, it soon became clear that scaling back our expectations to make a direct-to-video product was having a negative impact on our internal culture, in that it created an A-team (A Bug’s Life) and a B-team (Toy Story 2). The crew assigned to work on Toy Story 2 was not interested in producing B-level work, and more than a few came into my office to say so. It would have been foolish to ignore their passion.

To account for this complexity, I borrow from Kurt Lewin’s (1951) work in the early 1950s, his expression B  =  f(P, E) which says that behavior is a function of the person in interaction with his or her environment.

J.R. Dupuche, ‘Sufism and Hesychasm’, in B. Neil, G. D. Dunn and L. Cross (eds.), Prayer and Spirituality in the Early Church III: Liturgy and Life (Strathfield, NSW, 2003), 335–43.

and at as after an add act adjective answer ask am animal ant ax Africa Medial that can had back last has than man hand plant began stand black happen fast apple /a/ LONG A, OPEN SYLLABLE RULE Initial able acre agent apron Asia apex April Medial paper lady baby radio crazy labor lazy flavor tomato navy station basic label equator relation vapor enable volcano vibration basis hazy potato ladle vacation tablecloth table /a/ LONG A, FINAL E RULE Initial ate age ache ale ape ace Medial make made face same came state late tale place name wave space gave base plane game shape baseball spaceship racetrack shapeless cake /a/ LONG A, AI DIGRAPH Initial aim aid ailment ail Medial rain train wait tail chain jail mail pain sail strait afraid brain claim detail explain fail gain main obtain paid remain wait plain laid faint grain rail nail See also List 7, Suggested Phonics Teaching Order; List 8, Phonics Research Basis. // LONG A, AY DIGRAPH Medial always mayor layer maybe gayly haystack wayside payment rayon jaywalk player daylight Final day say away play may today pay gray bay stay birthday highway repay anyway way pray lay gay hay crayon

Chapman, M. (1992). Equilibration and the dialectics of organization. In H. Beilin & P. B. Pufall (Eds.), Piaget's theory: Prospects and possibilities (pp. 39–59). Hillsdale, NJ: Erlbaum.

I instantly regretted my comeback but that's the thing about unkind words. You can try to undo the damage, but (a) it's hard when you're all coffee-ed up, and (b) you can't take it back, ever.

Skinner’s teaching machine might look terribly out-of-date, but I’d argue that this is the history that still shapes so much of what we see today. Self-paced learning, gamification, an emphasis on real-time or near-real-time corrections. No doubt, ed-tech today draws quite heavily on Skinner’s ideas because Skinner (and his fellow education psychologist Edward Thorndike) has been so influential in how we view teaching and learning and how we view schooling. So much B. F. Skinner. So little Seymour Papert. So little Alan Kay. I'd argue too that this isn’t just about education technology. There’s so much Skinner and so little Kay in “mainstream” technology too. Think Zynga, for example.

Children listened well and were quiet during the reading of the book which is a good indication that the story is written for the right age group,3 to 5 year olds. I liked the idea of questions, this showed comprehension skills, as the children did well answering the questions."-Katrina Baillie(Kindergarten Teacher,B.Ed Early Childhood.)

The illustrations in the book are beautiful. The story is a great page-turner and is very clear and easy to read. The children really enjoy answering the questions."-Kay Harling (Director Emerald Preschool & Community Kindergarten, B.Ed Early Childhood.)

iv el y c al l i ng for t h e r e clamatio n of c o m m u n i s m a s t h e n ame for a rev o l u t i o n ary u n i ve r s a l egali t rui an i s m , B ad i o u i n s i s t s o n a c o m m u n i s m d i s c o n ne c te d from t h e " o u tmo d e d " forms of Party and St at e . Hardt a n d N egri l i kewi s e rej e c t Party and State: "Being commu­ nist means being aga i nst the State . "8 They emp h a s i z e i n s te a d t h e c o n s t i tu e n t p o w e r o f d e s i re a n d t h e affec ­ tiv e , c re ativ e p ro d u c ti v i ty o f t h e mu l t i tu d e a s the c o m m u n i s m u n de r p i n n i n g and e x c e ed i ng c ap itali s m . T h i s i s n o t m y v iew. I agree w i th Bo s t e e l s and Zi z e k t h a t a p o l i t ic s w i t h o u t t h e organi zatio n a l form o f t h e p arty i s a polit i c s wi t h o u t p o l i ti c

Imagin i n g i t s e lf i n t h e e y e s o f t h e S o v i e t s , t h e U S n e v e r s ee m ed e qual e n o u g h . S e gregatio n , J i m C row, and s e ve re p o v e rty a p p e ared all the more s hame fu l w h e n p u t i n r e l i e f again s t t h e So vi e t s y s tem's proj e c t o f c o l l ec t i v e own e rs h i p a n d avowal o f e q u ality. O u r b i g g e s t riv al s e e m e d t o b e d o i n g b etter b y i ts c i ti ze n s than w e we r e d o i ng by ours . A k e y i mp u l s e to pro ­ gres s i n c i v i l rig h t s and s o c i al w elfare, t h e n , s temme d from t h e U S gov e rn m e n t's d e s i re n o t to loo k bad w h e n c omp ar e d t o t h e U S S R .

In tribunale il valore del diario di Isabella rimase dubbio. Come ogni altro libro dello stesso genere, oltre che di ricordi era fatto anche di aspettative: era provvisorio e instabile, si situava al confine tra pensiero e azione, desiderio e realtà. Ma, come cruda testimonianza emotiva, era un’opera che lasciava attoniti, che poteva destare entusiasmo o allarme. Il diario diede ai suoi lettori vittoriani un’immagine del futuro, come offre a noi un’immagine del nostro mondo plasmato sul passato. Sicuramente non ci dice ciò che accadde nella vita di Isabella, ma ci dice ciò che lei desiderava. Il diario dipingeva un ritratto delle libertà a cui le donne avrebbero potuto aspirare, se avessero rinunciato a credere in Dio e nel matrimonio: il diritto ad avere delle proprietà e del denaro, a ottenere la custodia dei figli, a sperimentare dal punto di vista sessuale ed intellettuale. Accennava anche al dolore e alla confusione che queste libertà avrebbero generato. Nel decennio in cui la Chiesa rinunciò al proprio controllo sul matrimonio e Darwin gettò nel dubbio più profondo le origini spirituali dell’umanità, quel diario era un segno dei tumulti che si sarebbero verificati. In una pagina senza data Isabella si rivolgeva esplicitamente a un futuro lettore. «Una settimana del nuovo anno se n’è già andata, - esordiva. – Ah! Se avessi la speranza dell’altra vita di cui parla mia madre (oggi lei e mio fratello mi hanno scritto delle lettere affettuose), e che il signor B. ci ha sollecitato a conquistarci, sarei allegra e felice. Ma, ahimé!, non ce l’ho, e non potrò mai ottenerla; e per quanto riguarda questa vita, la mia anima è invasa e lacerata dalla rabbia, dalla sensualità, dall’impotenza e dalla disperazione, che mi riempiono di rimorso e di cattivi presentimenti». «Lettore, -scrisse – tu vedi la mia anima più nascosta. Devi disprezzarmi e odiarmi. Ti soffermi anche a provare pietà? No; perché quando leggerai queste pagine, la vita di colei che “era troppo flessibile per la virtù; troppo virtuosa per diventare una cattiva fiera e trionfante” sarà finita». Era una citazione imprecisa dall’opera teatrale The Fatal Falsehood (1779) di Hannah More, in cui un giovane conte italiano – un «miscuglio di aspetti strani e contraddittori» – si innamora perdutamente di una donna promessa al suo migliore amico. Quando Edward Lane lesse il diario, fu questo passaggio in particolare a suscitare la sua rabbia e il suo disprezzo: «Si rivolge al Lettore! – scrisse a Combe – Ma chi è il Lettore? Allora quel prezioso diario è stato scritto per essere pubblicato, o, almeno, era destinato a un erede della sua famiglia? In entrambi i casi, io affermo che è completa follia – e se anche non ci fossero ulteriori pagine, in questo guazzabuglio farraginoso, a confermare la mia ipotesi, a mio parere questa sarebbe già sufficiente». Eppure il richiamo di Isabella a un lettore immaginario può, al contrario, fornire la spiegazione più limpida del perché avesse tenuto il diario. Almeno una parte di lei voleva essere ascoltata. Coltivava la speranza che qualcuno, leggendo quelle parole dopo la sua morte, avrebbe esitato prima di condannarla; che un giorno la sua storia potesse essere accolta con compassione e perfino amore. In assenza di un aldilà spirituale, noi eravamo l’unico futuro che aveva. «Buona notte, - concludeva, con una triste benedizione: - Possa tu essere più felice!».

While aesthetic richness has prevailed in Indian spiritual life form ancient times, there has also been a parallel puritanical aspect among Indian people. This puritanism was prevalent in various traditions of monks, and evolved into the systems of Buddhism and Jainism. Monks of these two religious paths prohibited the use of objects that were pleasing to the senses, and prescribed forcible control of the mind and senses, suppression of the emotions and instincts, and renunciation of worldly enjoyments. Those monks who became experts in this austere type of penance often developed supernatural psychic powers like telepathy and hypnotism. Even though Patanjali denounced the attainment of such powers (siddhis) as being impediments to liberation (Yogasutra, IV.36-37) still they tended to have considerable influence on people from all walks of life. Brahmanic thinkers were inflienced as well, but wisely accommodated the ideals and practices of these monks by placing them into the renunciatory and seclusionary periods of a practitioner’s later lifetime (the third and fourth stages which follow the student and householder stages). Tantric theologians did not accept puritanism. Instead they propagated a spiritual path that focused on the simultaneous attainment of enjoyment (bhukti), and liberation (mukti). They accepted both of them as the goal of human life, and developed philosophies and methods that could be followed equally by both monks and householders. They did not approve of any form of forcible control or repression of the mind, emotions, and senses, but rather emphasized that such practices could create adverse reactions that might simply deepen a practitioner’s bondage. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 118.

Perfectly pure beings, having evolved the world through their own natural vilasa [exuberant divine play], and offering all things as oblations to the sacred fire of their own pure and perfect Consciousness, excel all while drinking deep the nectar of the blissfulness of their own vilasa, vibrating within their heart” (Amritavagbhava, Atmavilasa, IV.24). Such a yogin takes up the limitations of the world, absorbs them into himself, and offers them into the sacred fire of pure I-consciousness. The ability to thus transform the mundane and limited into the finest and purest is the highest goal of all life. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 132–133.

Andrew Stanton says, adding that on each of his own films, he has made a point of doing this on a smaller scale, separate from the official Braintrust. “Here are the qualifications required: The people you choose must (a) make you think smarter and (b) put lots of solutions on the table in a short amount of time. I don’t care who it is, the janitor or the intern or one of your most trusted lieutenants: If they can help you do that, they should be at the table.

His further comments in this particular article are significant: All this criticism may be too narrow. There is plenty of evidence that the Latter-day Saints are gullible on many subjects, not just this one. President Harold B.Lee expressed impatience with the rumor-mongering which is endemic among Mormons. The too-generous standing ovations at BYU are becoming legendary. Salt Lake City has earned a nationwide reputation as a center for stock fraud, and Douglas Stringfellow beguiled Utahans for years.27

More clumsily,he put his arm around her and tried to hug. They were definitely amateurs at showing affection.

m y i nterest i n de v e lopi n g a fem in i s t cr i t ique of t h e s t a t e w a s a n i mated less b y i n t r i n s i c fas c i n a t ion w i t h t h e state t h a n b y con c e r n over t h e pot e n t i a l di­ l u t i o n of e m ancipatory pol i t i c a l a i m s e n t a i l ed in femi n i sm' s turn to the state to adjudicate or redress pract ices o f m a l e d o m i nance

James R. Holmes and Toshi Yoshihara, Chinese Naval Strategy in the 21st Century: The Turn to Mahan (New York: Routledge, 2008); Toshi Yoshihara and James Holmes, “Command of the Sea with Chinese Characteristics,” Orbis, Fall 2005; Gabriel B. Collins et al., eds., China’s Energy Strategy: The Impact on Beijing’s Maritime Policies (Annapolis, MD: Naval Institute Press, 2008); and Andrew Erickson and Gabe Collins, “Beijing’s Energy Security Strategy: The Significance of a Chinese State-Owned Tanker Fleet,” Orbis, Fall 2007. * One should not forget the French, whose role, particularly in the islands of the southwestern Indian Ocean, is covered expertly by Richard Hall in Empires of the Monsoon: A History of the Indian Ocean and Its Invaders (London: HarperCollins, 1996).

Patterson died in 2014 but Mazmanian is now carrying on his friend's work. His long-term goal is to develop a bacterium that people can swallow to control some of the more difficult symptoms of autism. That might be B-frag: it certainly worked well in the mice, and happens to be the most heavily depleted microbe in the guts of people with autism. Parents with autistic children, who read about his work, regularly email him about where to get the bacterium. Many such parents are already giving probiotics to their kids to help with their gut problems, and some claim to have seen improvements in behaviour. Mazmannia now wants hard clinical evidence to accompany these anecdotes. He is optimisitic.

Judgements, criticisms, diagnoses, and interpretations of others are all alienated expressions of our needs. If someone says, 'You never understand me,' they are really telling us that their need to be understood is not being fulfilled

Kolb, B., & Whishaw, I. Q. (2015). Fundamentals of human neuropsychology (7th ed.). New York, NY: Worth Publishers.

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20 In 1932, Adolf A. Berle and Gardiner C. Means, lawyer and economics professor, respectively, published The Modern Corporation and Private Property, a highly influential study revealing that top executives of America’s giant companies were not even accountable to their own shareholders but operated the companies “in their own interest, and…divert[ed] a portion of the asset fund to their own uses.”21 The only solution, concluded Berle and Means, was to enlarge the power of all groups within the nation who were affected by the large corporation, including employees and consumers. They envisioned the corporate executive of the future as a professional administrator, dispassionately weighing the claims of investors, employees, consumers, and citizens, and allocating benefits accordingly. “[I]t seems almost essential if the corporate system is to survive—that the ‘control’ of the great corporations should develop into a purely neutral technocracy, balancing a variety of claims by various groups in the community and assigning each a portion of the income stream on the basis of public policy rather than private cupidity.

And sincerely we're seeing When 'sinternally' seeking In a manner of speaking There, in the eve of Eden Wreaked a sea that was leaking To where we were once but merely: Like bodies paralyzed - (B)Or(ed) minds buried alive - In a loud room soundproof Fallen short of the gory abroad before The Lord God let us go beyond our facade

Purkiss, Diane. The Witch in History: Early Modern and Twentieth-Century Representations. New York: Routledge, 1996. Ray, Benjamin. “The Geography of Witchcraft Accusations in 1692 Salem Village.” The William and Mary Quarterly 65, no. 3 (2008): 449–78. Roach, Marilynne K. The Salem Witch Trials: A Day-by-Day Chronicle of a Community Under Siege. New York: Cooper Square Press, 2002. Rosenthal, Bernard. Salem Story: Reading the Witch Trials of 1692. Cambridge, UK: Cambridge University Press, 1993. Rosenthal, Bernard, Gretchen A. Adams, et al., eds. Records of the Salem Witch-Hunt. Cambridge, UK: Cambridge University Press, 2009. Thomas, Keith. Religion and the Decline of Magic. New York: Scribner, 1971. Trask, Richard B. The Devil Hath Been Raised: A Documentary History of the Salem Village Witchcraft Outbreak of March 1692: Together with a Collection of Newly Located and Gathered Witchcraft Documents. Danvers, MA: Yeoman Press, 1997. Weisman, Richard. Witchcraft, Magic, and Religion in 17th-Century Massachusetts. Amherst: University of Massachusetts Press, 1984.

32. Ed Kaufmann’s tasting teacher, Rob Stephen. 33–35. The manufacturers of the tasting spoon used by Joe Coffee, including Stephen Wright, Beatrice “Beattie” France, and Ryan May of the W. Wright Cutlery & Silverware company. 36–37. Pioneers of the cupping procedure used for tasting coffee Clarence Bickford and B.D. Balart. 38–40. Developers of the Q Grade test used in tasting coffee Jean Lenoir, David Guermonprez, and Eric Verdier. 41–42. The makers of the Mudjug spittoon used by Ed Kaufmann in tasting the coffee, including Darcy Compton and Garrett Celano.

The Velocity of Collateral is like the economics term the Velocity of Money.[33] In economics circles, the Velocity of Money is how much, on average, a single dollar is re-used over a period of time. It’s how fast a currency passes from one holder to another. Think of the same principle, except in the Repo market. The VofC is how much, on average, a security turns over before it gets from end-seller to end-buyer. The Repo market has a high velocity because there are many players making markets, speculating on interest rates, and borrowing and lending securities. In the diagram below, $100 million of securities is loaned from a leveraged portfolio to Bank A, then to Bank B, then to Bank C before it reaches its final destination, the cash provider. Every time the security is re-used (rehypothecated), assets and liabilities are created by the velocity of the collateral.

If a mouse rustles, a dog barks, or a tree falls in a forest, it produces waves of pressure that radiate outward. As these waves travel, the air molecules in their path repeatedly bunch up and spread out. These movements, which occur in the same direction as the wave’s line of travel, are what we call sound. The number of times the molecules compress and disperse in a second determines the sound’s frequency—its pitch, which is measured in hertz (Hz). The extent to which they move determines the sound’s amplitude—its loudness, which is measured in decibels (dB). Hearing is the sense that detects those movements. Your ear consists of three parts—the outer, middle, and inner ears. Your outer ear greets incoming sound waves, collecting them with a fleshy flap and sending them down the ear canal. At the end of the canal, they vibrate a thin, taut membrane called the eardrum. Those vibrations are amplified by the three small bones of the middle ear, which we met in the last chapter, and transmitted to the inner ear—specifically, into a long fluid-filled tube called the cochlea. There, the vibrations are finally detected by a strip of movement-sensitive hair cells, which send signals to the brain. A sound is heard.[*1]

Chance’ simply means historical contingency - this happens rather than that. It is not automatically to be given the tendentious adjective “blind”, as if it were an unambiguous sign of meaninglessness. Rather, it may be seen as signifying the shuffling exploration and realization of fertile possibilities, by which creation makes itself. This due independence of process is a good gift, but it has a necessary cost attached to it. Raggednesses and blind alleys, as well as fruitful outcomes, are inescapable accompaniments of this evolving self-realization. Biology even helps theology a little with the deep question of theodicy, the problem of the evil and suffering of the world. Exactly the same biochemical processes that enable some cells to mutate and produce new forms of life - in other words, the very engine that has driven the stupendous four billion year history of life on Earth - these same processes will inevitably allow other cells to mutate and become malignant. In a non-magic world, it could not be different, and the world is not magic because its Creator is not a capricious Magician. I do not pretend for a moment that this insight removes all the perplexities posed by the sufferings of creation. Yet it affords some mild help, in that it suggests that the existence of cancer is not gratuitous, as if it were due to the Creator’s callousness or incompetence. We all tend to think that if we had been in charge of creation we would have made a better job of it. We would have kept the nice things (flowers and sunsets) and got rid of the nasty (disease and disaster). The more science helps us to understand the process of the universe, the more, it seems to me, to cohere into a single ‘package deal’. The light and the dark are two sides of the same coin. John Polkinghorne, “Understanding the Universe”, Cosmic Questions, James. B Miller, ed.

Prendiamo per esempio un particolare essere umano, il signor A. Il corpo del signor A., composto di decine di miliardi di cellule, subisce continue trasformazioni attraverso i processi metabolici. Il suo kū, cioè i suoi pensieri e i suoi sentimenti, cambiano con il mutare delle condizioni esterne e talvolta vengono risvegliati dal loro stato di latenza e innescano particolari manifestazioni fisiche. Dal momento che lo spirito del signor A. può modificarsi e arricchirsi, si può dire che anche il suo kū sia in costante mutamento. A causa di questi continui cambiamenti, a quarant’anni il signor A. è diverso, sia mentalmente che fisicamente, da quando aveva vent’anni. Ciononostante, è ancora il signor A.; una certa coerenza e una certa continuità mantengono il suo essere individuale. Inoltre, questa continuità è più profonda della somiglianza fisica ed emotiva del signor A. quarantenne col signor A. ventenne. Esiste una realtà immutata, ed è questa che fa del signor A. il signor A. e che gli impedisce di diventare il signor B. Nella terminologia occidentale questa realtà potrebbe essere chiamata l’Io o meglio ancora il Sé. Dal momento che si trova proprio nel nucleo della vita, si potrebbe persino usare l’espressione “Sé essenziale”. Mi pare che, tra i filosofi occidentali, siano stati gli esistenzialisti ad avvicinarsi maggiormente al concetto buddista di Via di mezzo nella loro ricerca delle origini – l’essenza fondamentale – dell’io che esiste nel mondo, anche se in ultima analisi la loro opinione è parziale e superficiale. “L’individuo” di Kierkegaard, “il superuomo” di Nietzsche e “il ritorno a noi stessi” di Jaspers e Heidegger per certi aspetti sono tutti concetti che rimandano a quella entità essenziale che il buddismo chiama Via di mezzo.

This simple neural arithmetic—R – G and B – (R + G)—is called opponency. It’s how the raw signals from just three cones are transformed into the glorious rainbows that we perceive.

LIBOR; as if bank LI-fe BOR-ed of manipulations.

Geddie, B., Bina, M., & Miller, M. (2013). Vision and visual impairments. In M. Batshaw, N. Roizen, & G. Lotrecchiano (Eds.), Children with disabilities (7th ed., pp. 169–188). Baltimore, MD: Paul H. Brookes.

Di fobia sociale, invece, non ho mai sofferto, nonostante la timidezza. Oggi mi intrattengo sempre piú spesso con chi non conosco, la vita mi ha obbligato a vincere questa debolezza, mi ha spinto con forza, quasi costretto, in tal senso. Costretto a fare piú che a riflettere, a muovermi di pancia e non con la ragione. L’esperienza quindi dovrebbe insegnarmi che se ti forzi ad affrontare ciò che temi, alla fine la vinci, che è un po’ il concetto del dottor Cavalli: guarda in faccia le tue paure finché non ti faranno piú paura. Dovrei perciò prendere un aereo al giorno, andare a vivere in una casa piena di blatte e ragni, semmai iscrivermi alla Napoli-Capri, cosí da nuotare in mare aperto, e forse nel giro di qualche anno potrei ambire a diventare finalmente un uomo perfetto, una persona senza punti deboli. Possibile? Non credo. Non esistono persone senza punti deboli. Forse riuscirei a vincere la paura di volare, potrei anche arrivare a dormire in una stanza piena di ragnatele (in realtà una volta ho dormito da solo in una stanza di un B&b nella quale c’era un grosso ragno, nascosto però dietro a un armadio), potrei tentare di combattere la mia ipocondria ogni giorno e un domani forse non provare piú questo fottuto terrore, ma quale sarebbe il dazio da pagare? Quanto sforzo, quanto dolore, quanta paura comporterebbe sfidare in campo aperto le mie fobie? E questo sforzo, questa paura, non provocherebbero altra paura? Non posso affrontare tutto, semplicemente perché non ci riesco, sono umano, con tutto ciò che questo vuol dire. A proposito di accettazione. Mi piacerebbe essere piú equilibrato, ma so di trovarmi sotto quella coperta sempre troppo corta: se tiro da un lato, resto scoperto dall’altro. Qualcuno parla di ipersensibilità dell’amigdala, la sede del cervello a forma di mandorla che gestisce le emozioni e in particolare la paura. Se hai la sfiga di avere questa zona ipersensibile, sei costretto a fotterti dalla paura costantemente: l’amigdala in questi casi, al pari del neurone inibitore ubriaco(ricordate?), sta sempre sul chi va là, inviandoti di continuo scariche di adrenalina con lo scopo di farti reagire prontamente a una situazione di pericolo. L’unica cosa che ottiene, però, è mandarti fuori di zucca, perché in verità ti trovi sul divano e stai guardando la tv, e il solo pericolo incombente è che ti possa venire un crampo alla pancia per via della cioccolata di cui ti sei abbuffato nel tentativo di vincere l’angoscia persistente che ti fa sentire l’irrefrenabile voglia di scappare a gambe levate, come se ai tuoi piedi stesse strisciando un boa constrictor. E pensare che un tempo avevamo solo questa parte di cervello, eravamo guidati solo da istinto ed emozioni, il sistema limbico (adibito alle funzioni psichiche, all’emotività) dominava il cervello già nei rettili di un tempo. Solo milioni di anni dopo il cervello pensante si è evoluto da questi centri emozionali. Per quel che mi riguarda, cerco di fregare l’amigdala con «l’evitamento», mi costruisco degli appigli per tirare avanti alla buona e sentire meno la paura, tento di distrarmi, ecco, in attesa che, chissà, un domani qualcuno mi aiuti a imboccare la strada giusta, mi apra gli occhi e mi infonda il coraggio per guardare in faccia ciò che non ho avuto il coraggio di guardare fino a oggi. Aspetto che sia la vita ancora una volta a darmi lo scossone e a spingermi verso nuove strade nelle quali la paura non mi farà piú da compagna quotidiana. Nel frattempo, mi impegnerò in ciò che mi fa stare bene e continuerò ad aspettare un refolo di sole per andare sul lungomare con la mia famiglia. La felicità dalle mie parti: un venticello fresco che sa di primavera, una pizza fumante, il mare là dietro, una birra ghiacciata, mia moglie e mio figlio.

Groove is a feeling that you give the music, whether it's swing or funk or whatever. As far as cultivating the groove, I guess it's just something I've always had. I started out playing funk and R&B-the music, the situations, and the people I played with were all about grooving. When I went into jazz, I took that with me. After Jaco came out, a lot of bassists forgot about the groove part of playing and became virtuoso lead players. I like the virtuoso thing when it's time for that, but when I'm playing with the band I always have to be locked in with the drummer and grooving.

Increasingly, Christians in the West have become biblically illiterate. Most do not know the books of the Bible, the Ten Commandments, or even the events of Jesus’s life. We cannot articulate the great “drama” of redemption—from both Old and New Testaments—or what basic biblical words mean, like justification, adoption, or sanctification. Much of this biblical illiteracy stems from a simple lack of reading Scripture Cosby, B. H. (2017). Reading the Bible for Transformation. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. xlviii). Nashville, TN: Holman Bible Publishers.

When you effectively consult with a staff member about how to work with a child in need, you educate him or her on working with similar children down the road, and all the kids in the teacher’s class benefit from the new knowledge.

The people you choose must (a) make you think smarter and (b) put lots of solutions on the table in a short amount of time.

He stared at the card and thought, “Give more in value, huh? Well, here goes nothing.” “Jim? Here, try this guy. Ed Barnes, B-A-R-N-E-S. I heard he’s pretty strong overseas. . . . Yes, he’s a competitor. I just thought he might be in a better position to help.” Joe didn’t know if he felt more like laughing or crying at the words coming out of his mouth. “No, you don’t owe me, Jim. I just hope it works out. Sorry we couldn’t help this time.” He clicked off the phone, set it on his desk and stared at it, lost in disbelief at what he’d just done. “This guy just blows me off—and I give him a referral?” he muttered. “And throw some good business at a competitor?!” He glanced up and saw Gus at his office door, gazing at him. Gus smiled and nodded.

The dog is a real .” Ed. Note: can’t use actual word (b/c filthy)

Kuhn argued that revolutions in human thought progress through five stages. It’s no accident that the word Kuhn used for the inconclusive-muddle stage—a stage that can last for decades, even centuries—was “crisis.”* To change how we talk is to change who we are. More and more every day, how we talk is a function of how we talk on the internet. The bigoted propagandists of the alt-right are wrong about almost everything, but they are correct about this much: the United States of America was founded by white men, for white men. The problem with the bigots is not that they acknowledge this aspect of the country’s history; the problem is that they cling to it, doing their utmost to revive the horrors of the past, instead of taking up the more difficult task of piecing together the future. The bigots are not destined to win. Nor are they destined to lose. The ending is not yet written. The blithely optimistic view—the view that still infuses far too many op-eds and Silicon Valley pitch meetings and political stump speeches—is that the basic good sense of the American people will prevail, that the good stuff will spread, that if we just hold fast we will surely end up in the right place. But the vehicle doesn’t drive itself. Getting to the right place takes work. Copernicus was not the first astronomer to suggest that the Earth revolved around the sun. Aristarchus of Samos proposed the same idea in the third century B.C., but Aristotle convinced everyone that the idea was wrong. Overcoming Aristotle’s mistake took almost two thousand years, and even then it required a struggle.

Revenge is always the weak pleasure of a little and narrow mind- (the reasoning is that revenge comes from pain and pain is weakness).

A Good Start in Financial History You really can’t learn enough financial history. The following, listed in descending order of importance, are landmarks in the field. Edward Chancellor. Devil Take the Hindmost. New York: Farrar, Straus, and Giroux, 1999. What manias look like; how to recognize—and hopefully avoid—irrational exuberance. Benjamin Roth. The Great Depression: A Diary. New York: PublicAffairs, 2009. What the bottoms look like; how to keep your courage and your cash up. Roger G. Ibbotson and Gary P. Brinson. Global Investing. New York: McGraw-Hill, 1993. Five hundred years of hard and fiat money, inflation, and security returns in a small, easy-to-read package. Adam Fergusson. When Money Dies. New York: PublicAffairs, 2010; Frederick Taylor. The Downfall of Money. New York: Bloomsbury Press, 2013. What real inflation looks like. Be afraid, very afraid. Benjamin Graham. Security Analysis. New York: McGraw-Hill, 1996. You’re not a pro until you’ve read Graham “in the original”—the first edition, published in 1934. An authentic copy in decent condition will run you at least a grand. Fortunately, McGraw-Hill brought out a facsimile reprint in 1996. Charles Mackay. Extraordinary Popular Delusions and the Madness of Crowds. Petersfield, U.K.: Harriman House Ltd., 2003. If you were smitten with Devil Take the Hindmost, you’ll love this nineteenth-century look at earlier manias. Sydney Homer and Richard Sylla. A History of Interest Rates, 4th ed. Hoboken, NJ: John Wiley & Sons, 2005. Loan markets from 35th-century B.C. Sumer to the present.

Since all people, regardless of categories, are Shiva Himself appearing in that form, all gods, supergods, masters of higher worlds (bhuvanas), purer beings in the plane of vidya, and the superior authorities ruling there are able to exercise their grace on beings who are spiritually below them. In fact, any persons who are spiritually advanced can bestow their grace on a person who is below them in spiritual progress. The shaktipata exercised by supergods like Brahma or Vishnu, who wield their authority inside the plane of maya, cannot lead to moksha but only to a superior type of bhoga. The form of shaktipata exercised by Isvara or Sadasiva, or by various incarnations of them like Anantanatha, Gahanesa, Srikanthanatha, or Umapatinatha can lead to the attainment of moksha. However, this shaktipata results in a gradual liberation known as kramamukti. Only an intense (tirva) type of shaktipata, exercised by God Himself, can result in quick liberation. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 90.

God, bearing the whole psycho-physical existence as reflections, is also not involved in any transformation of His essence. He remains pure Consciousness alone while appearing as infinite phenomena. The whole universe exists in the transcendental aspect of God, shining there as infinite, pure, and blissful I-Consciousness. It shines within Him as Him alone, and not as anything other than Him . . . . The Universe exists in Him as pure Consciousness alone, just as all milk products are present in milk in the form of milk alone. All that is, shines within Him as “I” alone. In Him there is no trace of “this-ness” or “that-ness”. Rather, it is the outward reflections of His divine powers that appear as “this-ness”. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 19.

[T]his philosophy [of Kashmir Shaivism] posits a transcendental Absolute that is theistic in nature. This Absolute is not some separate divine source, but is identical with the Self of every being. Nor is It just some inert, Self-absorbed form of Consciousness. It is vibrant, luminous, Self-aware, and above all, creative. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 19.

God, being total consciousness, is at all times both aware of Himself, and of the reflections shining within Him. Being absolutely independent and free, He is able to create infinite reflections on His own, and does not require any external agent to help manifest the reflections. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 20.

The ancient sages of Kashmir Shaivism did not look for the truth only in logic and intellectual speculation. They relied much more on their experiences during deep yogic states to guide them in understanding and clarifying age-old philosophical dilemmas. They discovered the Absolute within themselves and found that they were one with it. They studied the Self that lay beyond the mind and the ego, and found that It was divine, creative energy. God was not some distant ruler or some inert entity. These sages realized and recognized that He was within everything, was the vitality of life itself, and was always the one transcendent Reality as well. In this way Kashmir Shaivites taught the principle of theistic absolutism. For centuries Indian philosophers have been debating whether this world is real or an illusion. In the process of watching the unfolding of their own creative energy during meditation, the sages of Kashmir found the source of all creation, and witnessed how everything in this universe evolves from this one absolute Reality into manifestation which is also real. Because all creation exists within the Absolute, they established the principle of spiritual realism. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. x

The Shaivism of Kashmir teaches a system of yoga that leads to the highest level of Self-realization and yields a revelation of the innermost secrets of the nature of the Self. In the practice of this yoga, the student is able to pass beyond the various levels of susupti and turya that we have been describing and finally to become immersed in the blissful experience of the Self as one with Absolute Consciousness. The student of Kashmir Shaivism discovers that what others experience as the void is actually pulsating with divine creative energy and that this creative energy is their very essence. Further, these practitioners experience everyone (pramatr) and everything (prameya) as the Absolute Lord, endowed with infinite divine potency and joyfully manifesting the whole universe. They see everything as His divine play, and recognize that everything is actually He. This totally monistic view of the world was termed “immediate non-dualism” (pratyaksadvaita) by Narasimhagupta, father of the famous eleventh-century philosopher, Abhinavagupta. Immediate non-dualism sees total unity even in mundane perceptions. Those who live in this state of unity do actually see monism with their eyes and feel it through all their senses. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xvii-xviii

Kashmir Shaivism asserts that all phenomena that ever appear in the universe enjoy an eternal existence within Absolute Consciousness. Because time and space do not exist for the Absolute, these phenomena do not exist within Consciousness in the same way that things exist in a room. Rather, they exist and shine within the Absolute as pure Consciousness. For example, a plant exists in a seed in the form of the potential of the seed to appear as a plant. The whole universe exists within Absolute Consciousness in the form of its divine potency. Consciousness is capable of appearing as anything and everything in the universe by Its own free will. Therefore, the philosophy asserts that all things have an eternal and absolutely real existence within pure and absolute Consciousness. This approach is known as spiritual realism and is another example of a theory that is particular to Kashmir Shaivism. Spiritual realism is considerably different from the realism of other philosophical systems, for instance material realism of the Nyaya-Vaisesika and Samkhya schools. Also, this realism should be differentiated from certain forms of idealism in both India and Europe. These idealists generally consider phenomenal existence to be the outward manifestation of past mental impressions appearing like things in a dream. According to Kashmir Shaivism, the things of this world are not a dream because they enjoy a concrete existence in time, present a common target for the activities of many people, and serve a particular function. The things of this world are real for all practical purposes. In other words, the authors of Kashmir Shaivism have worked out a pragmatic realism. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxi-xxii

Bondage and liberation is another important issue that Kashmir Shaivism has clarified in a unique manner. Most of the other schools of Indian philosophy assert that all beings are responsible for their own misery and can only attain liberation through their own efforts. But Kashmir Shaivism, while advocating personal effort for the attainment of freedom from limitation, finds the basic source of both bondage and liberation in the divine creative expression of God. In this philosophy, the world and our lives are often described as a divine drama or play in which Paramasiva is the sole producer, director, and cast of characters. He is everything wrapped up in one. It is He who, in the initial parts of His divine play, obscures His divinity and purity, appears as an ordinary person with limitations, and becomes progressively denser and more ignorant as a result. But in the final part of this play, He bestows His divine grace on the person He appears to be. This person then turns away from misery, becomes interested in spiritual philosophy, comes into contact with a teacher, receives initiation into spiritual practices (sadhana), attains correct knowledge of the theoretical principles of absolute non-dualism, practices yoga, and develops an intense devotion for the Lord. Finally this person recognizes that he is none other than the Lord Himself. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxii

In 1997, executives at Disney came to us with a request: Could we make Toy Story 2 as a direct-to-video release—that is, not release it in theaters? At the time, Disney’s suggestion made a lot of sense. In its history, the studio had only released one animated sequel in theaters, 1990’s The Rescuers Down Under, and it had been a flop. In the years since, the direct-to-video market had become extremely lucrative, so when Disney proposed Toy Story 2 for video release only—a niche product with a lower artistic bar—we said yes. While we questioned the quality of most sequels made for the video market, we thought that we could do better. Right away, we realized that we’d made a terrible mistake. Everything about the project ran counter to what we believed in. We didn’t know how to aim low. We had nothing against the direct-to-video model, in theory; Disney was doing it and making heaps of money. We just couldn’t figure out how to go about it without sacrificing quality. What’s more, it soon became clear that scaling back our expectations to make a direct-to-video product was having a negative impact on our internal culture, in that it created an A-team (A Bug’s Life) and a B-team (Toy Story 2). The crew assigned to work on Toy Story 2 was not interested in producing B-level work, and more than a few came into my office to say so.

When a person converts to Christianity, he or she not only enters a relationship with Christ and inherits eternal life, but also adopts a worldview—a set of lenses through which to view the world. Other critical worldview questions include What is real? (metaphysics); How do we know that which we know? (epistemology); What happens to a person after death? Where is history going? and What kind of a thing is a person? (anthropology). For more discussion on the subject of one’s worldview, see James W. Sire, The Universe Next Door, 4th ed. (Downers Grove, Ill.: InterVarsity, 2004); J. P. Moreland, Love Your God with All Your Mind (Colorado Springs: Nav-Press, 1998); and Nancy Pearcey and Phillip E. Johnson, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton: Crossway, 2001).

B-level work is bad for your soul.

Human tetrachromats are usually women, because the genes for the long and medium opsins both sit on the X chromosome. Since most women have two X chromosomes, they can inherit two slightly different versions of either gene. They would then end up with four different kinds of opsins that are tuned to different wavelengths—short, medium, long-a, and long-b, for example. Around one in eight women has this pattern…but most of them are not tetrachromatic. To possess that ability, a lot of other pieces need to fall in place. Normally, the red and green cones respond best to wavelengths that are just 30 nanometers apart. To produce a new and distinct dimension of color, the fourth cone has to sit almost exactly in the middle of that range, 12 nanometers away from the green. (That’s what cDa29 has.) To build an opsin with that exact specification, “you almost have to split an atom genetically,” Jordan says. Even if women can make the right kind of fourth cone, they need to have it in the right part of the retina—the central fovea, where our color vision is sharpest. And most important, they need the right neural wiring to perform opponency with the signals from these cones. This combination of traits is rare enough that only a very small proportion of women with four cones are truly tetrachromatic.