Base 64 Quotes

10:30 — “I and the Father are one.” In this verse, Jesus proclaimed His unity of nature and equality in the Godhead (Deut. 6:4). Based on His assertion, we must make a decision: either we believe He really is God, or we must reject everything He says—there is no middle ground. As believers, we know that there is only one God and that He is three Persons—Father, Son, and Holy Spirit. We also know that everything Jesus said is absolutely true because He is the truth (John 14:6).

There is no way to neutralize causes because the source-forms necessitate them. They only appear in existence by the form on which they are based at the source since "there is no changing the words of Allah." (10:64) The words of Allah are not other than the sources of existent things. Timelessness is ascribed to Him in respect to their permanence, and in-time ness is ascribed to them in respect of their existence and appearance. Thus we say, a certain man or guest happened (26) to be with us today." That does not mean that he did not have any existence before this event. For that reason, Allah says about His Mighty Word which is timeless, "No reminder (dhikr) from their Lord comes to them lately renewed (27) without their listening to it as if it were a game," (21:2) and "but no fresh (28) reminder reaches them from the All- Merciful, without their turning away from it." (26:5) The Merciful only brings mercy, and whoever turns away from mercy advances the punishment which is the absence of mercy.

Here is an extract from the Pentagon’s Department of Food Procurement specifications for a regulation Type 2 sandwich cookie: “The cookie shall consist of two round cakes with a layer of filling between them. The weight of the cookie shall be not less than 21.5 grams and filling weight not less than 6.4 grams. The base cakes shall be uniformly baked with a color ranging from not lighter than chip 27885 or darker than chip 13711. . . . ​The color comparisons shall be made under north sky daylight with the objects held in such a way as to avoid specular refractance.” And

This “triplet code” hypothesis was also supported by elementary mathematics. If a two-letter code was used—i.e., two bases in a sequence (AC or TC) encoded an amino acid in a protein—you could only achieve 16 combinations, obviously insufficient to specify all twenty amino acids. A triplet-based code had 64 combinations—enough for all twenty amino acids, with extra ones still left over to specify other coding functions, such as “stopping” or “starting” a protein chain. A quadruplet code would have 256 permutations—far more than needed to encode twenty amino acids. Nature was degenerate, but not that degenerate.

This symbolism may well have been based, originally, on some visionary experience, such as happens not uncommonly today during psychological treatment. For the medical psychologist there is nothing very lurid about it. The context itself points the way to the right interpretation. The image expresses a psychologem that can hardly be formulated in rational terms and has, therefore, to make use of a concrete symbol, just as a dream must when a more or less “abstract” thought comes up during the abaissement du niveau mental that occurs in sleep. These “shocking” surprises, of which there is certainly no lack in dreams, should always be taken “as-if,” even though they clothe themselves in sensual imagery that stops at no scurrility and no obscenity. They are unconcerned with offensiveness, because they do not really mean it. It is as if they were stammering in their efforts to express the elusive meaning that grips the dreamer’s attention.62 [316]       The context of the vision (John 3 : 12) makes it clear that the image should be taken not concretistically but symbolically; for Christ speaks not of earthly things but of a heavenly or spiritual mystery—a “mystery” not because he is hiding something or making a secret of it (indeed, nothing could be more blatant than the naked obscenity of the vision!) but because its meaning is still hidden from consciousness. The modern method of dream-analysis and interpretation follows this heuristic rule.63 If we apply it to the vision, we arrive at the following result: [317]       1. The MOUNTAIN means ascent, particularly the mystical, spiritual ascent to the heights, to the place of revelation where the spirit is present. This motif is so well known that there is no need to document it.64 [318]       2. The central significance of the CHRIST-FIGURE for that epoch has been abundantly proved. In Christian Gnosticism it was a visualization of God as the Archanthropos (Original Man = Adam), and therefore the epitome of man as such: “Man and the Son of Man.” Christ is the inner man who is reached by the path of self-knowledge, “the kingdom of heaven within you.” As the Anthropos he corresponds to what is empirically the most important archetype and, as judge of the living and the dead and king of glory, to the real organizing principle of the unconscious, the quaternity, or squared circle of the self.65 In saying this I have not done violence to anything; my views are based on the experience that mandala structures have the meaning and function of a centre of the unconscious personality.66 The quaternity of Christ, which must be borne in mind in this vision, is exemplified by the cross symbol, the rex gloriae, and Christ as the year.

Until the mid-1950s, universities such as Harvard and Yale often admitted students on the basis of family connections. By the mid-1960s, largely due to the rise of educational testing, more merit-based standards had taken hold, and students from a wider range of social backgrounds found themselves on campuses that had been off-limits to their parents.64

To base64-encode the whole file, use this: perl -MMIME::Base64 -0777 -ne 'print encode_base64($_)' file Here, the -0777 argument together with -n causes Perl to slurp the whole file into the $_ variable. Next, the file is base64-encoded and printed. (If Perl didn’t slurp the entire file, it would be encoded line by line, and you’d end up with a mess.)

Most striking of all, however, was the construction of an enormous new city. It was to become the richest and most populous in the world, and remained so for centuries—even if some estimates made in the tenth century are over-exuberant. Basing his calculations on the number of bathhouses, the number of attendants required to maintain them and the likely distribution of baths to private houses, one author estimated the population of the city to be just under 100 million.64 It was known as Madīnat al-Salām, or the city of peace. We know it as Baghdad.

One of the misconceptions in minor hockey is a belief that players have to get on “big city” teams as young as possible to gain exposure when being identified by major junior clubs. For example, the Greater Toronto Hockey League (GTHL) has long been considered a strong breeding ground, with three or four elite AAA teams each year producing some of the top players for the OHL draft. However, on the list of players from Ontario since 1975 who have made the NHL, only 16.8 percent of those players came from GTHL programs while the league itself represents approximately 20 percent of the registered players in the province—that means the league has a per capita development rate of about –3 percent. What the research found was that players from other Ontario minor hockey leagues who elevated to the NHL actually had an edge in terms of career advancement on their GTHL counterparts by the age of nineteen. Each year several small-town Ontario parents, some with players as young as age eight, believe it’s necessary to get their kids on a GTHL superclub such as the Marlboros, Red Wings, or Jr. Canadiens. However, just twenty-one GTHL “import” players since 1997 have played a game in the NHL in the last fifteen years. This pretty much indicates that regardless of where he plays his minor hockey from the ages of eight through sixteen, a player eventually develops no matter how strong his team is as a peewee or bantam. An excellent example comes from the Ontario players born in 1990, which featured a powerhouse team in the Markham Waxers of the OMHA’s Eastern AAA League. The Waxers captured the prestigious OHL Cup and lost a grand total of two games in eight years. In 2005–06, when they were in minor midget (age fifteen), they compiled a record of 64-1-2. The Waxers had three future NHL draft picks on their roster in Steven Stamkos (Tampa Bay), Michael Del Zotto (New York Rangers), and Cameron Gaunce (Colorado). One Waxers nemesis in the 1990 age group was the Toronto Jr. Canadiens of the GTHL. The Jr. Canadiens were also a perennial powerhouse team and battled the Waxers on a regular basis in major tournaments and provincial championships over a seven-year period. Like the Waxers, the Jr. Canadiens team also had three future NHL draft picks in Alex Pietrangelo (St. Louis), Josh Brittain (Anaheim), and Stefan Della Rovere (Washington). In the same 1990 age group, a “middle of the pack” team was the Halton Hills Hurricanes (based west of Toronto in Milton). This club played in the OMHA’s South Central AAA League and periodically competed with some of the top teams. Over a seven-year span, they were marginally over the .500 mark from novice to minor midget. That Halton Hills team produced two future NHL draft picks in Mat Clark (Anaheim) and Jeremy Price (Vancouver). Finally, the worst AAA team in the 1990 group every year was the Chatham-Kent Cyclones—a club that averaged about five wins a season playing in the Pavilion League in Southwestern Ontario. Incredibly, the lowly Cyclones also had two future NHL draft picks in T.J. Brodie (Calgary) and Jason Missiaen (Montreal). It’s a testament that regardless of where they play their minor hockey, talented players will develop at their own pace and eventually rise to the top. You don’t need to be on an 85-5-1 big-city superclub to develop or get noticed.

Why You Need More Sleep Read: Psalm 4:8 Habit: Rest I lie down and sleep,” said David, “I wake again, because the LORD sustains me” (Ps 3:5). He also said, “In peace I will lie down and sleep, for you alone, LORD, make me dwell in safety” (Ps 4:8). As David showed, peaceful sleep is an act of trust and a sign of humility. It shows that we know God is in control and will watch over us when we are at our most vulnerable. Sleep is a spiritual activity and a matter of stewardship (see articles “Sleep as a Spiritual Activity” and “Stewardship for a Good Night’s Sleep”). But sleep is also a spiritual discipline. As D. A. Carson says, Sometimes the godliest thing you can do in the universe is get a good night’s sleep—not pray all night, but sleep. I’m certainly not denying that there might be a place for praying all night; I’m merely insisting that in the normal course of things, spiritual discipline obligates you get the sleep your body needs.4 A number of factors affect the quality of your rest, the most important being how long you sleep. The amount of sleep a person needs varies from individual to individual and changes over the course of their lifetime. But if you’re like most people, chances are you’re not getting the sleep you need for your body to be fully rested. Here is the average number of hours of sleep, based on age, a person needs every day: Six to 13 years of age: nine to 11 hours 14 to 17 years of age: eight to 10 hours 18 to 25 years of age: seven to nine hours 26 to 64 years of age: seven to nine hours 65 and older: seven to eight hours5 The amount of sleep you need is largely due to your genetic makeup—it’s out of your control. Look at your habits and schedule and try to make whatever changes are necessary so you can get the rest your body requires. As David showed, peaceful sleep is an act of trust and a sign of humility. PRACTICAL TAKEAWAY: Because our spiritual growth is tied to physical rest, we are obligated to get the sleep we need. For your next reading, go to The Meaning of Life—Explained. Return to Alphabetical List of Articles by Title.

„If action yoga suggests a change in attitude toward action, knowledge yoga requires a change in the way we think. Ordinarily, because the intellect is Self-ignorant and under ego‘s passionate influence, its concepts cause suffering. To right the inner disharmony, knowledge yoga aims to detach intellect from ego and train it to identify with and think from the Self. „Thinking from the Self“ means that impersonal truth, not personal prejudice, becomes the center of one‘s thought life, the point from which thoughts originate and to which they return. Self-ignorance manifests first as a confused and unrealistic thought life, then trickles down to disturb and delude the emotions, eventually contaminating in one‘s contact with the outer world. Because it eliminates incorrect, ignorance-born, ego-centered thoughts, reality-based knowledge produces a harmonious, clear and luminous subtle body, one suited to meditation. (p. 64)

If action yoga suggests a change in attitude toward action, knowledge yoga requires a change in the way we think. Ordinarily, because the intellect is Self-ignorant and under ego‘s passionate influence, its concepts cause suffering. To right the inner disharmony, knowledge yoga aims to detach intellect from ego and train it to identify with and think from the Self. „Thinking from the Self“ means that impersonal truth, not personal prejudice, becomes the center of one‘s thought life, the point from which thoughts originate and to which they return. Self-ignorance manifests first as a confused and unrealistic thought life, then trickles down to disturb and delude the emotions, eventually contaminating in one‘s contact with the outer world. Because it eliminates incorrect, ignorance-born, ego-centered thoughts, reality-based knowledge produces a harmonious, clear and luminous subtle body, one suited to meditation. (p. 64)

The Ballad of John Axon was the first of a series created by MacColl, Seeger and BBC producer Charles Parker that shone the microphone like a searchlight into obscure or overlooked sectors of British society: fishermen, teenagers, motorway builders, miners, polio sufferers, even the nomadic travelling community. Gathered on the spot, their oral histories were reworked as intelligent and dynamic folk anthropology, attuned to their era’s nuanced tug-of-war between conservatism and progress. The eight programmes, broadcast by the BBC between 1958–64, were experiments conducted on the wireless, splicing spoken word, field recordings, sound effects, traditional folk song and newly composed material into audio essays that verged on the hypnotic. They were given a name that elegantly fused tradition and modernity: radio ballads. Until the mid-1950s standard BBC practice in making radio documentaries involved researchers visiting members of the public – ‘actuality characters’ – and talking to them, perhaps even recording them, then returning to headquarters and working out a script based on their testimonies. The original subjects would then be revisited and presented with the scripted version of their own words. That’s the reason such programmes sound so stilted to modern ears: members of the public are almost always speaking a scriptwriter’s distillation of their spontaneous thoughts. When MacColl and Charles Parker drove up to Stockport in the autumn of 1957 with an EMI Midget tape recorder in their weekend bags, they planned to interview Axon’s widow and his colleagues for information, then turn their findings into a dramatic reconstruction featuring actors and musicians. In fact, they stayed in the area for around a fortnight and ended up with more than forty hours of voices and location recordings. The material, they agreed, was too good to tamper with.

Publicly traded residential mREITs include: • Ellington Residential Mortgage REIT, trading as EARN and yielding 12.30 percent • Armour Residential REIT, trading as ARR and yielding 10.39 percent • Capstead Mortgage Corporation, trading as CMO and yielding 6.64 percent As with all investments, higher returns are associated with higher risk levels, so don’t judge REITs based solely on their current yields.

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Understanding the Relational Purpose of the Bible Jesus explained the true purpose of Scripture when he answered a question posed to him by an expert in religious law: “‘Which is the most important commandment in the law of Moses?’ Jesus replied, ‘You must love the LORD your God with all your heart, all your soul, and all your mind.’ This is the first and greatest commandment. A second is equally important: ‘Love your neighbor as yourself’” (Matthew 22:36–39). Jesus first quotes from Deuteronomy 6:5, which was part of the Shema, a liturgical prayer recited by the religious leaders at the beginning and close of every day: “The LORD is our God, the LORD is one!” (Deuteronomy 6:4 NASB). Then he combines the commandment to love God found in Deuteronomy 6 with a command from Leviticus 19:18 to love your neighbor as yourself. Jesus told this inquiring Pharisee that the greatest, most important commandments are to love God with everything we have and to love our neighbors as we love ourselves. But Jesus didn’t stop there. He followed up with a most profound statement: “The entire law and all the demands of the prophets are based on these two commandments” (Matthew 22:40). In other words, all right teaching and all right living hang on the commandments to love God and love one another. Jesus told this religious expert—and all of us—that Scripture was given to lead us into a deeper love relationship with the One who wrote the book, and then also with everyone around us. The Pharisees and other religious leaders seemingly grasped the doctrinal and behavioral purposes of Scripture. What they failed to understand was the connection between right beliefs, right behavior, and right relationships. From what I’ve observed, many people in our day fail to see that connection as well.

By highlighting what she learned from Jimmy on these cross-country trips, Grace was affirming the political wisdom that he derived from his background and experiences that differed from hers—namely, his rural upbringing, experiences riding freight trains, and many years as an autoworker. She was also asserting the significance of their divergent backgrounds for their relationship. 63 Decades later, after they had made many more such trips over many years, she reinforced this point with a telling description of their trips: “Traveling along the highway, I would have my head in a book, while he was pointing out the cows and sheep, counting the freight cars and trying to figure out what they were carrying based on his knowledge of industry and agriculture in the region.” And this, she said, reflected not just their divergent personal styles but also their differing political styles: “My approach to political questions came more from books, his from experience.” 64 This duality of books and experience may have been exaggerated—theoretical concepts informed Jimmy’s political practice more than the statement would suggest—but it captures the complementary and cumulative nature of their collaboration. Combining their respective approaches to the politics that they engaged together, Grace and Jimmy could learn from each other, influence each other’s thinking, and grow together. This mutual growth came to be a crucial dynamic of their intellectual and political partnership, and this is what Grace was coming to see, and reporting to C. L. R. in their 1957 correspondence, as she weighed the decision to join him in London for several months.

Salmon (2002), in her book E-tivities, provides examples of online icebreakers. Our favorite examples include a “Quiz of all the class members.” Figure 6.4 An online icebreaker (adapted from Salmon, 2002) In this icebreaker, the teacher asks all the students to post some information about themselves.

This is the Rocketship Growth Rate—the precise pace at which a startup must grow to break out. How do you calculate this rate of growth? First, by setting a goal of exceeding a billion dollars of valuation—thus being in a position to achieve an IPO—and working backward. Hitting a $1 billion valuation generally requires at least $100 million in top-line recurring revenue annually, based on the rough market multiple of 10x revenue. You’d want to hit that in 7–10 years, to sustain the engagement of the key employees and also reward investors who often work in decade-long time cycles. These two goals—revenue and time—work together to create an overall constraint. Neeraj Agarwal, a venture capitalist and investor in B2B companies, first calculated this growth rate by arguing that SaaS companies in particular need to follow a precise path to reach these numbers:64 Establish great product-market fit Get to $2 million in ARR (annual recurring revenue) Triple to $6 million in ARR Triple to $18 million Double to $36 million Double to $72 million Double to $144 million SaaS companies like Marketo, Netsuite, Workday, Salesforce, Zendesk, and others have all roughly followed this curve. And the rough timing makes sense. The first phase, in which the team initially gets to product/market fit, takes 1–3 years. Add on the time to reach the rest of the growth milestones, and the entire process might take 6–9 years. Of course, after year 10, the company might still be growing quickly, though it’s more common for it to be growing 50 percent annualized rather than doubling. The argument is that products with network effects both can see higher growth rates as they tap into the various network forces I’ve discussed, and can compound these growth rates for a longer period of time—and looking at the data, I think that’s generally true.

Most computers have one or more conventions for representing numbers. One of the most common is the base 2 representation of numbers, in which the bit sequence 0000000 represents zero, the sequence 0000001 represents the number 1, the sequence 0000010 represents 2, and so on. The description of computers as “64-bit” or “32-bit” indicates the number of bit positions in the representation used by the computer’s circuits: a 32-bit computer uses a combination of thirty-two bits to represent a base-2 number.

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Much like GM and GE, Kodak had a fair employment policy in place by the 1960s and had laid out is own Plan for Progress, which included a commitment to “hold discussions with the employment interviewers in the various division to remind them: that “such things as race, creed, color, or national origin” are neither to “help nor hinder in getting a job at Kodak.” Yet for blacks trying to work and move up at the company, these assurances didn’t mesh with their own experiences. Some of this was a consequence of blacks being poorly educated, especially those who had relocated to Rochester from the rural South. In the company’s eyes, the simply weren’t qualified. “We don’t grow many peanuts in Eastman Kodak,” Monroe Dill, Kodak’s industrial relations director said in 1963, adding that the company would start to recruit more from all-black colleges so as to not keep “discriminating by omission.” But there was also plenty of discrimination by commission, as individual Kodak managers used their discretion to hire whomever they liked and cast off whomever they didn’t. “They would say it blatant, like, 'We don't have any colored jobs,"" recalled Clarence Ingram, who served as general manager of the Rochester Business Opportunities Corporation, an entity formed after the '64 riots to support minority businesses. "They would tell you that." Apparently, they told a lot of blacks that. In 1964, only about 600 African Americans worked for Kodak in Rochester. less than 2 percent of the 33,000 employees based there. Determined to remedy this was FIGHT, which was led by Franklin Delano Roosevelt Florence, the thirty-one-year-old pastor of the Reynolds Street Church of Christ, a stocky, hard-charging, charismatic man, who called Malcolm X a friend. On September 2, 1966, a delegation of sixteen from FIGHT walked into Kodak's executive suite. Florence, sporting a Black Power button in his lapel, said he wanted to see "the top man." Before he knew it, the minister and his retinue were sitting in front of three top men: Kodak chairman Albert Chapman, president William Vaughn, and executive vice president Louis Eilers. Florence told them about the harshness of life in Rochester's black ghetto and said he wanted Kodak to start a training program for people who normally wouldn't be recruited into the company. Florence braced himself, expecting Kodak to resist. But Vaughn listened carefully and then asked Florence to submit a more specific proposal. Two weeks later, he did. Calling FIGHT " the only mass based organization of poor people and near poor people in the Rochester area," Florence requested that Kodak train 500 to 600 men and women over eighteen months. FIGHT also wanted direct involvement in the process; the group would "recruit and counsel trainees and offer advice, consultation, and assistance.

Based upon my detailed betting records and additional records provided by the sources, here is a snapshot of Phil’s gambling habit between 2010 and 2014: He bet $110,000 to win $100,000 a total of 1,115 times. On 858 occasions, he bet $220,000 to win $200,000. (The sum of those 1,973 gross wagers came to more than $311 million.) In 2011 alone, he made 3,154 bets—an average of nearly nine per day. On one day in 2011 (June 22), he made forty-three bets on major-league baseball games, resulting in $143,500 in losses. He made a staggering 7,065 wagers on football, basketball, and baseball. Phil didn’t let his playing in PGA tournaments get in the way of betting. Indeed, according to the 2010–2014 betting records, he made 1,734 wagers on games during twenty-nine events. This included seventy separate bets on baseball and preseason pro football during The Barclays tournament in August 2011 where he shot 8-under and tied for 43rd (he won $415,000 in bets that weekend). On February 11, 2012, a busy college basketball Saturday, Phil blew himself up by running his betting losses to nearly $4 million, according to the gambling sources familiar with Phil’s other bets. Even so, he displayed an incredible ability to compartmentalize. He shot 64 the following day to win the AT&T Pro-Am at Pebble Beach while playing with, and demolishing, Tiger Woods, by eleven strokes.

Page 61-2 ... Rome expanded rapidly ... and became master over the entire Mediterranean Basin. It then had unlimited resources in terms of land, money, and slaves. It collected taxes or tribute throughout its empire and was able to transfer to the central capital massive quantities of foodstuffs and manufactured items. The peasants and the artisans of Italy saw their economic base disappear as this Mediterranean economy was "globalized" by the political domination of Rome. The society was polarized between, on the one hand, a mass of economically useless plebeians and, on the other, a predatory plutocracy. A minority gorged with wealth oversaw the remaining proletarianized population. The middle-classes collapsed, a process that brought about the end of the republic and the beginning of the political form known as "empire" in conformity with the observations made by Aristotle about the importance of intermediate social classes for the stability of political systems. Since one could not eliminate the plebeians, intractable but geographically central as they were, they came to be nourished and distracted at the empire's expense with "bread and circuses." Page 64-5: The positive American trade balance, when only "advanced technology" is counted, dropped from 35 billion dollars in 1990 to 5 billion in 2001 and had disappeared entirely to become one more element in the overall trade deficit in January 2002. This fall in economic strength is not compensated for by the activities of American-based multinationals. Since 1998 the profits that they bring back into the country amount to less than what foreign companies that have set up shop in the United States are taking back to their own countries. Page 68: In conformity with classical economic theory, the general opening up of commercial exchange has brought about an increase in inequality throughout the world. This general exchange tends to introduce into each country the same disparities in revenue that exist at the level of the whole planet. ... The compression of worker revenues caused by free trade revives the traditional dilemma of capitalism that has now spread across the globe: low salaries do not allow for the absorption of increases in production. Page 17: In developed countries a new class is emerging that comprises roughly 20 percent of the population in terms of sheer numbers but controls about half of each nation's wealth. This new class has more and more trouble putting up with the constraint of universal suffrage.

It’s about gratitude. I was so grateful to that little spark. I was so grateful to the elements for giving me that gift. Bounteousness comes from that vast sense of gratitude. It’s the gratitude for the spark of life. When we nurture that spark of gratitude inside ourselves, then it becomes a steady flame. When we continue to nurture it, it becomes a fire. When we nurture the fire, it becomes a Sun inside us, and the Sun is bounteousness. The Sun gives of itself endlessly, tirelessly. Its gratitude is infinite. It’s continually refuelled through the power of its own giving. This is bounteousness. It’s to give and give and give. There is no whiff of take. Take has all gone when we get to this Siddhi. We’ve reached unity, and unity is based on love and giving. Of course, with giving comes receiving, but receiving is different from taking. Receiving fuels our gratitude. The more we give, the more we’re given, and the more we’re given, the more grateful we feel.

the Palestinian claim to the right of return is not based on the UNRWA definition, nor on that of the UNHCR.64 Rather, it is based on several sources in international law. First of these is Article 13(2) of the Universal Declaration of Human Rights, which states, “Everyone has the right to leave any country, including his own, and to return to his country.” This principle was strengthened for Palestinians specifically by UN General Assembly Resolution 194, which stated that “the refugees wishing to return to their homes and live at peace with their neighbors should be permitted to do so at the earliest practicable date, and that compensation should be paid for the property of those choosing not to return and for loss of or damage to property which, under principles of international law or in equity, should be made good by the Governments or authorities responsible.” 65

If there is a man on third and one out, the team should score, on average, .897 runs. What does that mean? That 89.7 percent of the time, the man on third should score? No, not exactly: It means that the run-scoring potential is .897 as a function of there being a man on third and at least two additional batters in the half inning, barring a double play, pickoff, or failed steal attempt. Totaling the run potential of the man on third plus that of the two additional batters, who may get on base themselves, provides the .897. In the case of the first batter, let’s say that no one was on base—then the run potential for the team would be .249 (see the table for the intersection of one out and no one on base). Thus we see that in the situation this batter confronts, .249 of the team’s run value is attributable to the batter’s possibility of reaching base, bringing up not only the next batter but perhaps several more, depending upon the outcomes. This means that of the run value inherent in the situation “man on third, one out” (namely, .897), .249 resides with the batter(s) and .648 with the baserunner. In other words, a runner on third with one out will score, on average, 64.8 percent of the time.

It is the persistent doubling of computer processing power stipulated in Moore’s law that makes it so deeply significant. It means that all computer-based technologies are exponential in their growth curves—not linear. In other words, these technologies benefit not from the power of mere addition but from multiplication. It is the difference between 1, 2, 3, 4, 5, 6, 7 and 2, 4, 8, 16, 32, 64, 128. The more the linear versus exponential trend line continues, the more stark and shocking the results. To put the concept into perspective, taking thirty steps linearly, one might walk across the living room. But taking thirty steps exponentially—doubling the distance with each successive step—would be the equivalent of traveling the distance from earth to the moon.

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Matthew 26:59–68; Mark 14:55–64; Luke 22:66–71; John 18:12–24 Jesus’ Trial Ancient sources show that the inner workings of official councils, both the Sanhedrin and the Roman Senate, often became known; large bodies of people could not keep secrets from being leaked for very long. Some have challenged the accuracy of the Gospels’ trial narratives based on later rabbinic reports about the Sanhedrin. The rabbinic reports, however, are well over a century later than the Gospel reports, and the Gospel reports fit our other first-century evidence (especially Josephus) concerning how such matters were handled. Moreover, later rabbinic reports offer a Pharisaic perspective on the ideal that should have been followed; the Sanhedrin, however, was dominated by Sadducees who cared little for Pharisaic perspectives. Because this was a special night meeting of the Sanhedrin during the time of a festival, it is likely that many members were unable to attend (if they were even invited).

The close relationship between Arizona and Israel long proceeded Donald Trump’s presidency. One journalist called the area the “Palestine-Mexico border” due to both nations sharing the same surveillance companies and co-operation.64 Tucson Mayor Jonathan Rothschild, who left office in 2019 after spending years welcoming Israel’s high-tech companies to build a home in Arizona, once said, “If you go to Israel and you come to Southern Arizona and close your eyes and spin yourself a few times you might not be able to tell the difference.”65 The reasons behind the collaboration are tied to two geographic spaces defined by some as vast and unoccupied and therefore deserving of colonization and control. It’s the settler-colonial mentality. Israel is helped by the fact that it’s a bipartisan American political belief that backing the Jewish state is akin to necessary religious doctrine. Arizona, like Palestine, is thus a testing ground. “Arizona is meant to be a showcase for technology before it expands across the country,” Tucson-based journalist and author Todd Miller told me. “Before 9/11, there was Border Patrol presence on Native American territory, but now it’s hugely expanded with surveillance technology. Native Americans are being racially profiled at border patrol checkpoints.” For the border profiteers, Palestinians and Native Americans are both equally deserving of monitoring. It was therefore not surprising that autonomous surveillance robots started appearing on both the Israel/Gaza border and US–Mexico border in 2021 and 2022.

In all the questions in which he intervened, Derrida was what I call a brave man of peace. He was brave because it takes a lot of courage not to enter into the division as it is constituted. And he was a man of peace because identifying what excepts itself from that opposition is, as a general rule, the road to peace. For any true peace is based upon an agreement not about that which exists, but about that which non-exists … This diagonal obstinacy, this rejection of abrupt metaphysically derived divisions, is obviously not suited to stormy times when everything comes under the law of decisiveness, here and now. That is what kept Derrida apart from the truth of the red years between 1968 and 1976. Because the truth of those years spoke its name with the words: ‘One divides into two.’ What we desired, in poetic terms, was the metaphysics of radical conflict, and not the patient deconstruction of oppositions. And Derrida could not agree about that.64