Being Held Accountable Quotes

Because while the truncheon may be used in lieu of conversation, words will always retain their power. Words offer the means to meaning, and for those who will listen, the enunciation of truth. And the truth is, there is something terribly wrong with this country, isn't there? Cruelty and injustice, intolerance and oppression. And where once you had the freedom to object, to think and speak as you saw fit, you now have censors and systems of surveillance coercing your conformity and soliciting your submission. How did this happen? Who's to blame? Well certainly there are those more responsible than others, and they will be held accountable, but again truth be told, if you're looking for the guilty, you need only look into a mirror. I know why you did it. I know you were afraid. Who wouldn't be? War, terror, disease. There were a myriad of problems which conspired to corrupt your reason and rob you of your common sense.

Very few people can handle being held accountable without rationalizing, blaming, or shutting down;

It is depressing to have to point out, yet again, that there is a distinction between having the legal right to say something & having the moral right not to be held accountable for what you say. Being asked to apologise for saying something unconscionable is not the same as being stripped of the legal right to say it. It’s really not very f-cking complicated. Cry “free speech” in such contexts, you are demanding the right to speak any bilge you wish without apology or fear of comeback. You are demanding not legal rights but an end to debate about and criticism of what you say. When did bigotry get so needy?

Gaslighting their partners into believing the abuse isn't real by denying, minimizing or rationalizing the abuse. This includes deflecting any conversations about accountability using circular conversations and word salad in order to avoid being held accountable for their actions.

Believing that presidents have taxing and spending powers leaves Congress less politically accountable for our deepening economic quagmire. Of course, if you’re a congressman, not being held accountable is what you want.

She said, “Do you see how I’m wearing this apron? It means I’m working. For a living.” The unconcerned expression didn’t flag. He said, “I’ll take care of it.” She echoed, “Take care of it?” “Yeah. How much do you make in an hour? I’ll take care of it. And I’ll talk to your manager.” For a moment, Blue was actually lost for words. She had never believed people who claimed to be speechless, but she was. She opened her mouth, and at first, all that came out was air. Then something like the beginning of a laugh. Then finally, she managed to sputter, “I am not a prostitute.” The Aglionby boy appeared puzzled for a long moment, and then realization dawned. “Oh, that was not how I meant it. That is not what I said.” “That is what you said! You think you can just pay me to talk to your friend? Clearly you pay most of your female companions by the hour and don’t know how it works with the real world, but . . . but . . .” Blue remembered that she was working to a point, but now what that point was. Indignation had eliminated all higher functions and all that remained was the desire to slap him. The boy opened his mouth to protest, and her thought came back to her all in a rush. “Most girls, when they’re interested in a guy, will sit with them for free.” To his credit, the Aglionby boy didn’t speak right away. Instead, he thought for a moment and then he said, without heat, “You said you were working for living. I thought it’d be rude to not take that into account. I’m sorry you’re insulted. I see where you’re coming from, but I feel it’s a little unair that you’re not doing the same for me.” “I feel you’re being condescending,” Blue said. In the background, she caught a glimpse of Soldier Boy making a plane of his hand. It was crashing and weaving toward the table surface while Smudgy Boy gulped laughter down. The elegant boy held his palm over his face in exaggerated horror, fingers spread just enough that she could see him wince. “Dear God,” remarked Cell Phone boy. “I don’t know what else to say.” “Sorry,” she recommended. “I said that already.” Blue considered. “Then ‘bye.’” He made a little gesture at his chest that she thought was supposed to mean he was curtsying or bowing or something sarcastically gentleman-like.

And perhaps the only way to grant any justice—were that even possible—is by hearing and recording those stories over and over again so that they come back, always, to haunt and shame us. Because being aware of what is happening in our era and choosing to do nothing about it has become unacceptable. Because we cannot allow ourselves to go on normalizing horror and violence. Because we can all be held accountable if something happens under our noses and we don’t dare even look.

Whenever a person says to you that they are as innocent as lambs in all concerning money, look well after your own money, for they are dead certain to collar it, if they can. Whenever a person proclaims to you 'In worldly matters I'm a child,' you consider that that person is only a crying off from being held accountable, and that you have got that person's number, and it's Number One. Now, I am not a poetical man myself, except in a vocal way, when it goes round a company, but I'm a practical one, and that's my experience. So's this rule. Fast and loose in one thing, Fast and loose in everything. I never knew it fail. No more will you. Nor no one.

How old do we have to be to be held accountable for our actions, even when the consequences end up being so infinitely worse than we imagine?

But now I gotta pay,' he said. To pay?' For my sin. That's why I'm here, right? Justice?' The Blue Man smiled. 'No, Edward. You are here so I can teach you something. All the people you meet here have one thing to teach you...That there are no random acts. That we are all connected. That you can no more seperate a breeze from the wind.' ...'It was my stupidity, running out there like that. Why should you have to die on account of me? It ain't fair.' The Blue Man held out his hand. 'Fairness,' he said, 'does not govern life and death. If it did, no good person would ever die young...Why people gather when others die? Why people feel they should? It is because the human spirit knows, deep down, that all lives intersect. That death doesn't just take someone, it misses someone else, and in the small distance between being taken and being missed, lives are changed. You say you should have died instead of me. But during my time on earth, people died instead of me, too. It happens every day. When lightning strikes a minute after you are gone, or an airplane crashes that you might have been on. When your colleague falls ill and you do not. We think such things are random. But there is a balance to it all. One withers, another grows. Birth and death are part of a whole.' ... 'I still don't understand,' Eddie whispered. 'What good came from your death?' You lived,' the Blue Man answered. But we barely knew each other. I might as well have been a stranger.' The Blue Man put his arms on Eddie's shoulders. Eddie felt that warm, melting sensation. Strangers,' the Blue Man said, 'are just family have yet to come to know.

We are in an imagination battle. Trayvon Martin and Mike Brown and Renisha McBride and so many others are dead because, in some white imagination, they were dangerous. And that imagination is so respected that those who kill, based on an imagined, radicalized fear of Black people, are rarely held accountable. Imagination has people thinking they can go from being poor to a millionaire as part of a shared American dream. Imagination turns Brown bombers into terrorists and white bombers into mentally ill victims. Imagination gives us borders, gives us superiority, gives us race as an indicator of ability. I often feel I am trapped inside someone else's capability. I often feel I am trapped inside someone' else's imagination, and I must engage my own imagination in order to break free.

Because being aware of what is happening in our era and choosing to do nothing about it has become unacceptable. Because we cannot allow ourselves to go on normalizing horror and violence. Because we can all be held accountable if something happens under our noses and we don’t dare even look.

He thought I should take pride in what I had survived and what I had achieved, and go around like a sort of queen bee, but meanwhile I had come to view the world as far too dangerous a place in which to stop and congratulate myself. The truth was I had always assumed that pleasure was being held in store for me, like something I was amassing in a bank account, but by the time I came to ask for it I discovered the store was empty. It appeared that it was a perishable entity, and that I should have taken it a little earlier.

These definitions coincide with the terms which, since Greek antiquity, have been used to define the forms of government as the rule of man over man—of one or the few in monarchy and oligarchy, of the best or the many in aristocracy and democracy, to which today we ought to add the latest and perhaps most formidable form of such dominion, bureaucracy, or the rule by an intricate system of bureaux in which no men, neither one nor the best, neither the few nor the many, can be held responsible, and which could be properly called the rule by Nobody. Indeed, if we identify tyranny as the government that is not held to give account of itself, rule by Nobody is clearly the most tyrannical of all, since there is no one left who could even be asked to answer for what is being done. It is this state of affairs which is among the most potent causes for the current world-wide rebellious unrest.

Some believers treat their religion as if it’s some sort of lottery. It’s only a small contribution and, if they "win," they get an amazing reward. But with so many of these religious lotteries over time, no way to ever discern a winner, and nobody being held accountable for the process, it’s more like a long con where believers are wasting all their dollars – or, in this case, their days.

understood that people would do almost anything to not feel pain, including causing pain and abusing power, and I understood that there were very few people who could handle being held accountable for causing hurt without rationalizing, blaming, or shutting down.

It’s always the ones who made the mess who talk about how cleaning it up should be a group effort—or better yet, how cleaning it up should be somebody else’s problem. It’s almost like the kind of people who break things for fun don’t care for being held accountable.

Always know that you are being held accountable for your actions, by your friends, family, coworkers, and most importantly, by God. Lead by example and build a team of successful people around you. By being the dependable person, success is naturally attracted to you.

Our Manager works with us to make it clear what our responsibilities are and what we are being held accountable for.

All my failures as a human being I blame on my father. Life is about accepting responsibility, and it’s time my father started being held accountable for my deficiencies.

The atheist, agnostic, or secularist ... should not be cowed by exaggerated sensitivity to people's religious beliefs and fail to speak vigorously and pointedly when the devout put forth arguments manifestly contrary to all the acquired knowledge of the past two or three millennia. Those who advocate a piece of folly like the theory of an 'intelligent creator' should be held accountable for their folly; they have no right to be offended for being called fools until they establish that they are not in fact fools. Religiously inclined writers like Stephen L Carter may plead that 'respect' should be accorded to religious views in public discourse, but he neglects to demonstrate that those views are worthy of respect. All secularists -- scientists, literary figures, even politicians (if there are any such with the requisite courage) -- should speak out on the issue when the opportunity presents itself.

The pattern of unnecessarily creating crises in your life is actually an avoidance technique. It distracts you from actually having to be vulnerable or held accountable for whatever it is you’re afraid of. You’re never upset for the reason you think you are: At the core of your desire to create a problem is simply the fear of being who you are and living the life you want.

If you read many of my Middle Grade and YA book series, you would notice the common theme of how the main characters always choose to be good. That's because when you write for YA, as an author, you automatically become a person of authority. Be a good role model yourself as a YA author. Help teens grow up into responsible and good adults. YA Authors - Don't get accused of sexual harassment (like some authors) or of encouraging your teen readers to gang up on and bully /harass an author. I've been the receiving end of that kind of behavior, and it is cyberbullying and harassment. Authors and anyone in a position of authority who encourage teens and kids to cyberbully another human being is not a good role model. Parents and Teachers should help their kids choose books and role models. When a teen has committed cyberbullying as a minor, but grows it, they can still be held accountable for that. In many states, cyberbullying is a crime. - Strong by Kailin Gow

Pious references to the Labour Party being a ‘broad church’ which has always incorporated many different strands of thought fail to take account of a crucial fact, namely that the ‘broad church’ of Labour only functioned effectively in the past because one side – the Right and Centre – determined the nature of the services that were to be held, and excluded or threatened with exclusion any clergy too deviant in its dissent.

Dot sat forward and tugged another handful of bracelets from the snarl. “Here’s something I believe.” She held up a green bracelet so that the sun shone clear through the colors on the beads. “I believe that when women like us meet, that our children in heaven also find their way to each other, on account of us all being in the same place and them watching over. So they’re all together—Stella your pair, Melinda’s, and mine. Right now, they’re up there, singing maybe, or playing Red Rover, and probably laughing at us sitting around trying to fix a mess we ourselves made.

People will do almost anything to not feel pain, including causing pain and abusing power; Very few people can handle being held accountable without rationalizing, blaming, or shutting down; and Without understanding how our feelings, thoughts, and behaviors work together, it’s almost impossible to find our way back to ourselves and each other. When we don’t understand how our emotions shape our thoughts and decisions, we become disembodied from our own experiences and disconnected from each other.

Accountability ought to mean being held responsible for one’s actions. But by a sort of linguistic sleight of hand, accountability has come to mean demonstrating success through standardized measurement, as if only that which can be counted really counts.

So I looked with fascination at those people in their mobes, and tried to fathom what it would be like. Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who'd made the system thus were jealous, not of money and not of power but of story. If their employees came home at day's end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn't live without story had been driven into the concents or into jobs like Yul's. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn't always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account. Perhaps that was why he felt such a compulsion to tell them, not just about his own exploits in the wilderness, but those of his mentors.

I understood that people would do almost anything to not feel pain, including causing pain and abusing power, and I understood that there were very few people who could handle being held accountable for causing hurt without rationalizing, blaming, or shutting down.

People who are actually "cancelled" don't get their thoughts published and amplified in major outlets... . The term "cancel culture" comes from entitlement—as though the person complaining has the right to a large, captive audience, & one is a victim if people choose to tune them out. Odds are you're not actually cancelled, you're just being challenged, held accountable, or unliked. ― Alexandria Ocasio-Cortez

He removed his hat, something a wizard doesn't ordinarily do unless he's about to pull something out of it, and handed it to the Bursar. Then he tore a thin strip off the bottom of his robe, held it dramatically in both hands, and tied it around his forehead. "It's part of the ethos," he said, in answer to their penetratingly unspoken question. "That's what the warriors on the Counterweight Continent do before they go into battle. And you have to shout --" He tried to remember some far-off reading. "-er, bonsai. Yes. Bonsai!" "I thought that meant chopping bits off trees to make them small," said the Senior Wrangler. The Dean hesitated. He wasn't too sure himself, if it came to it. But a good wizard never let uncertainty stand in his way. "No, it's definitely got to be bonsai," he said. He considered it some more then brightened up. "On account of it all being part of bushido. Like...small trees. Bush-i-do. Yeah. Makes sense, when you think about it." "But you can't shout 'bonsai' here." said the Lecturer in Recent Runes. "We've got a totally different cultural background. It'd be useless. No one will know what you mean. "I'll work on it, " said the Dean.*

The truth was I had always assumed that pleasure was being held in store for me, like something I was amassing in a bank account, but by the time I came to ask for it I discovered the store was empty. It appeared that it was a perishable entity, and that I should have taken it a little earlier.

Why read at all? Why does anyone do it in the first place? Why do I? There is the element of escape, which is real enough—that’s a real-enough comfort. But also we read as a way to come to grips with the randomness of our being alive. To read a book by an observant, sympathetic mind is to see the human landscape in all its odd detail, and the reader says to him or herself, Yes, that’s how it is, only I didn’t know it to describe it. There’s a fraternity achieved, then: we are not alone. Sometimes an author’s voice is familiar to us from the first page, first paragraph, even if the author lived in another country, in another century.” Bob held up his stack of Russians. “How can you account for this familiarity? I do believe that, at our best, there is a link connecting us.

The dark side of our new information technology is not that it allows government repression of free speech but just the opposite: it permits anyone to spread, with little risk of being held accountable, any idea, conspiracy, lie, hatred, scam, or scheme, with the result that societies become less civil and governable.

Russell had taken me with him to Cuba just when Castro was starting to kick everybody out and confiscate their casinos and racetracks and houses and bank accounts and everything else they owned in Cuba. I never saw Russell madder than on that trip to Cuba, and I wasn’t even on the last trip he made where he was even madder because his friend Santo Trafficante from Florida had been arrested by the Communists and was being held in jail. I heard a rumor that Sam Giancana had to send Jack Ruby to Cuba to spread some money around to get Santo out. Around

Indeed, an astoundingly small proportion of arguments ‘for free speech’ and ‘against censorship’ or ‘banning’ are, in fact, about free speech, censorship or banning. It is depressing to have to point out, yet again, that there is a distinction between having the legal right to say something & having the moral right not to be held accountable for what you say. Being asked to apologise for saying something unconscionable is not the same as being stripped of the legal right to say it. It’s really not very f-cking complicated. Cry “free speech” in such contexts, you are demanding the right to speak any bilge you wish without apology or fear of comeback. You are demanding not legal rights but an end to debate about and criticism of what you say. When did bigotry get so needy? This assertive & idiotic failure to understand that juridical permissibility backed up by the state is not the horizon of politics or morality is absurdly resilient.

Whenever a person says to you that they are as innocent as can be in all concerning money, look well after your own money, for they are dead certain to collar it if they can. Whenever a person proclaims to you 'In worldly matters I'm a child,' you consider that that person is only a-crying off from being held accountable and that you have got that person's number, and it's Number One.

How often do we hear from the local diocesan people—the bishop, the communications director, the victim assistance coordinator, and others—that this abuse is not restricted to clergy, but, rather, it is a societal problem? It does occur outside in the public realm. When was the last time you heard of a sex offender not being held accountable for his actions once caught? The Church treated the abuse as a sin only and nothing more. Out in society, sex offenders are not moved to another community quietly. “But protest that priests are 'no worse' than other groups or than men in general is a dire indictment of the profession. It is surprising that this attitude is championed by the Church authorities. Although the extent of the problem will continue to be debated, sexual abuse by Catholic priests is a fact. The reason why priests, publicly dedicated to celibate service, abuse is a question that cries out for explanation. Sexual activity of any adult with a minor is a criminal offense. By virtue of the requirement of celibacy, sexual activity with anyone is proscribed for priests. These factors have been constant and well-known by all Church authorities” (Sipe 227−228).

Since God did not create out of necessity, God's relationship to creation is not held together through a master-slave relationship in which bondage and necessity are the central features. Instead... the creature's existence is a gift. It is the product of the sovereignty or freedom of God. It is just this freedom that the human being images as the mirror of the very Being, which is the very act, of freedom that brought it forth.

Stevens worried about his staff and himself. In early June, he sent an e-mail to a State Department official in Washington asking that two six-man Mobile Security Detachments, known as MSD teams, of specially trained DS agents be allowed to remain in Libya through the national elections being held in July and August. Stevens wrote that State Department personnel “would feel much safer if we could keep two MSD teams with us through this period [to support] our staff and [provide a personal detail] for me and the [Deputy Chief of Mission] and any VIP visitors.” The request was denied, Stevens was told, because of staffing limitations and other commitments.

The Greeks would have found nothing democratic about our parliament, which fights popular scrutiny tooth and nail and where failed ministers, at the end of their term of office, far from being held to public account, are waved off to the House of Lords.

But, to tell you my private mind, Signor Giovanni, he should receive little credit for such instances of success - they being probably the work of chance - but should be held strictly accountable for his failures, which may justly be considered his own work.

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

Common phrases narcissists use and what they actually mean: 1. I love you. Translation: I love owning you. I love controlling you. I love using you. It feels so good to love-bomb you, to sweet-talk you, to pull you in and to discard you whenever I please. When I flatter you, I can have anything I want. You trust me. You open up so easily, even after you’ve already been mistreated. Once you’re hooked and invested, I’ll pull the rug beneath your feet just to watch you fall. 2. I am sorry you feel that way. Translation: Sorry, not sorry. Let’s get this argument over with already so I can continue my abusive behavior in peace. I am not sorry that I did what I did, I am sorry I got caught. I am sorry you’re calling me out. I am sorry that I am being held accountable. I am sorry you have the emotions that you do. To me, they’re not valid because I am entitled to have everything I want – regardless of how you feel about it. 3. You’re oversensitive/overreacting. Translation: You’re having a perfectly normal reaction to an immense amount of bullshit, but all I see is that you’re catching on. Let me gaslight you some more so you second-guess yourself. Emotionally invalidating you is the key to keeping you compliant. So long as you don’t trust yourself, you’ll work that much harder to rationalize, minimize and deny my abuse. 4. You’re crazy. Translation: I am a master of creating chaos to provoke you. I love it when you react. That way, I can point the finger and say you’re the crazy one. After all, no one would listen to what you say about me if they thought you were just bitter or unstable. 5. No one would believe you. Translation: I’ve isolated you to the point where you feel you have no support. I’ve smeared your name to others ahead of time so people already suspect the lies I’ve told about you. There are still others who might believe you, though, and I can’t risk being caught. Making you feel alienated and alone is the best way for me to protect my image. It’s the best way to convince you to remain silent and never speak the truth about who I really am.

Transhumanism is terrorism, for it is the very antithesis of life. Wasting precious resources on a pompous, narcissistic and megalomaniacal dream of extending life through cold, mechanical means, instead of helping to improve genuine human condition, transhumanists act as modern day terrorists who desecrate the very spirit of life and liberty without ever being held accountable. Let me tell you as a brain scientist and a computer engineering dropout - transhumanism is to brain computer interface, what nuclear weapons are to nuclear physics.

Drift. Down through deltas of former girlfriends, degrees of confirmation of girlfriendhood, personal sightings of Rez or Lo together with whichever woman in whatever public place, each account illuminated with the importance the event had held for whoever had posted it. This being for Laney the most peculiar aspect of this data, the perspective in which these two loomed. Human in every detail but then not so. Everything scrupulously, fanatically accurate, probably, but always assembled around the hollow armature of celebrity. He could see celebrity here, not like Kathy’s idea of a primal substance, but as a paradoxical quality inherent in the substance of the world. He saw that the quantity of data accumulated here by the band’s fans was much greater than everything the band themselves had ever generated. And their actual art, the music and the videos, was the merest fragment of that.

You should have woken me. I would have taken a shift at the tiller.” “We actually considered it when you started to snore.” “I don’t snore!” “I beg to differ,” Hadrian chided while chewing. She looked around the skiff as each of them, even Etcher, nodded. Her face flushed. Hadrian chuckled. “Don’t worry about it. You can’t be held accountable for what you do in your sleep.” “Still,” she said, “it’s not very ladylike.” “Well, if that’s all you’re worried about, you can forget it,” Hadrian informed her with a wicked smirk. “We lost all illusions of you being prissy back in Sheridan.” How much better it was when they were silent. “That’s a compliment,” he added hastily. “You don’t have much luck with the ladies, do you, sir?” Wally asked, pausing briefly and letting the paddles hang out like wings, leaving a tiny trail of droplets on the smooth surface of the river. “I mean, with compliments like that, and all.” Hadrian frowned at him, then turned back to her with a concerned expression. “I really did mean it as a compliment. I’ve never met a lady who would—well, without complaining you’ve been—” He paused in frustration, then added, “That little trick you managed back there was really great.

•I lost money in every way possible: I misplaced checks and sometimes found them when they were too old to take to the bank. If I did find them in time, I missed out on the interest they could’ve made in my savings account. I paid late fees on bills, even though I had money in the bank — I’d just forgotten to pay them or lost the bill in my piles. I bought new items because they were on sale with a rebate, but forgot to mail the rebate form. •I dealt with chronic health worries because I never scheduled doctor’s appointments. •I lived in constant fear of being “found out” by people who held me in high regard. I always felt others’ trust in me was misplaced. •I suffered from nonstop anxiety, waiting for the other shoe to drop. •I struggled to create a social life in our new home. I either felt I didn’t have time because I needed to catch up and calm some of the chaos, or I wasn’t organized enough to make plans in the first place. •I felt insecure in all my relationships, both personal and professional. •I had nowhere to retreat. My life was such a mess, I had no space to gather my thoughts or be by myself. Chaos lurked everywhere. •I rarely communicated with long-distance friends or family. •I wanted to write a book and publish articles in magazines, yet dedicated almost no time to my creative pursuits.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Now Brutus had deliberately assumed a mask to hide his true character.  When he learned of the murder by Tarquin of the Roman aristocrats, one of the victims being his own brother, he had come to the conclusion that the only way of saving himself was to appear in the king's eyes as a person of no account. If there were nothing in his character for Tarquin to fear, and nothing in his fortune to covet, then the sheer contempt in which he was held would be a better protection than his own rights could ever be.  Accordingly he pretended to be a half-wit and made no protest at the seizure by Tarquin of everything he possessed. He even submitted to being known publicly as the 'Dullard' (which is what his name signifies), that under cover of that opprobrious title the great spirit which gave Rome her freedom might be able to bide its time. On this occasion he was taken by Arruns and Titus to Delphi less as a companion than as a butt for their amusement; and he is said to have carried with him, as his gift to Apollo, a rod of gold inserted into a hollow stick of cornel-wood - symbolic, it may be, of his own character. The three young men reached Delphi, and carried out the king's instructions.  That done, Titus and Arruns found themselves unable to resist putting a further question to the oracle.  Which of them, they asked, would be the next king of Rome? From the depths of the cavern came the mysterious answer: 'He who shall be the first to kiss his mother shall hold in Rome supreme authority.' Titus and Arruns were determined to keep the prophecy absolutely secret, to prevent their other brother, Tarquin, who had been left in Rome, from knowing anything about it. Thus he, at any rate, would be out of the running. For themselves, they drew lots to determine which of them, on their return, should kiss his mother first. Brutus, however, interpreted the words of Apollo's priestess in a different way. Pretending to trip, he fell flat on his face, and his lips touched the Earth - the mother of all living things.

And he began to comprehend, then, how murky it all was going to be; how many choices Parisians were going to have to make on a daily basis, questions they would have to ask themselves that had no correct answers. Yet if you blundered, if you made the wrong choice, you would likely be thrown in prison for a few days. Or worse. And if you made what appeared to be the right decision for now, how would you be held accountable for it in the future?

Somewhere in our early teen years it’s inevitable that our parents become sources of great embarrassment to us, held accountable for everything they are and aren’t, could’ve been or should never be. Before things can get to that stage, though, it sometimes goes the other direction. We realize, even if we can’t articulate it with the same sharpness with which we sense it, that once the bloom is off the earliest years of childhood, we stand revealed as something our parents are mortified to have created.

Even more tragically, change has always been in their (white men’s) best interest. The occupations they cling to so desperately-the factory jobs, the mining jobs, the manual labor jobs-were awful in the first place. Men who toil in these careers are underpaid and miserable. They suffer horrific injuries, die prematurely, and are exploited by companies that hardly ever reward their labor or loyalty. But men have long fallen for the great myth of American capitalism. They strive to make it and when they fail they find solace, no matter how dismal, in their pursuit and their work. They’ve been tricked, and to admit now that the lie isn’t real, after generations of buying into it and basing their identities on a fraudulent and faulty worldview, would be one of the greatest emasculations of all time. So they double down nearly every single time….No ground can be given to the forces of progress here because with each case of men being held accountable for their actions the whole house of cards could come tumbling down.

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who’d made the system thus were jealous, not of money and not of power but of story. If their employees came home at day’s end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn’t live without story had been driven into the concents or into jobs like Yul’s. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn’t always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account.

Said the Broadway star Billie Burke, “The Roaring Twenties were very pleasant if you did not stop to think.” Most people didn’t stop to think. And still don’t, as they look back. If they did, they would see not just the pervasiveness of hardship throughout the decade, but the horrible prelude it proved to be—for at its opposite end, there was a different kind of explosion on Wall Street. The stock market crashed, and much of the United States crashed along with it. The value of investments dropped like never before, never since; the term “Depression” described not just the ruination of financial accounts, but the attitude of an entire nation, so many people so painfully victimized by a lack of income and, with it, a lack of opportunity. The New Deal helped, but it took another Great War, after yet another decade, to jump-start economic growth again. Ten years, it might have been, from Prohibition to stock-market crash, but they held a century’s worth of turmoil and jubilation, irrationality and intrigue, optimism and injustice. It all began in 1920.

The wisest of nations, cities, and men in every age have held by certain general principles of thought and action : to this ancient tradition the Egyptians, Assyrians, Persians and Indians, Samothracians and Druids, alike adhere ; but the Jews and Moses have no part nor lot in it. I pass by those who explain away the Mosaic records by plausible allegorising. The Mosaic account in regard to the age of the world is false: the flood being in the time of Deucalion was comparatively recent. Neither the teaching nor the institutions of Moses have any claim to originality. He appropriated doctrines which he had heard from men and nations of repute for wisdom. He borrowed the rite of circumcision from the Egyptians. He deluded goatherds and shepherds into the belief that there was one God — whom they called the Highest, or Adonai, or the Heavenly, or Sabaoth, or whatever names they please to give to this world — and there their knowledge ceased. It is of no import whether the God over all be called by the name that is usual among the Greeks, or that which obtains among the Indians or Egyptians.

Today we ought to add the latest and perhaps most formidable form of such dominion: bureaucracy or the rule of an intricate system of bureaus in which no men, neither one nor the best, neither the few nor the many, can be held responsible, and which could be properly called rule by Nobody. (If, in accord with traditional political thought, we identify tyranny as government that is not held to give account of itself, rule by Nobody is clearly the most tyrannical of all, since there is no one left who could even be asked to answer for what is being done.

In an organizational culture where respect and the dignity of individuals are held as the highest values, shame and blame don’t work as management styles. There is no leading by fear. Empathy is a valued asset, accountability is an expectation rather than an exception, and the primal human need for belonging is not used as leverage and social control. We can’t control the behavior of individuals; however, we can cultivate organizational cultures where behaviors are not tolerated and people are held accountable for protecting what matters most: human beings. We

In March 2015, sixteen accused policemen were acquitted of their involvement in the Hashimpura massacre, making minorities even more cynical about the promises of justice from secular parties. The case dated back to 1987 when riots had erupted in Meerut. Men from UP’s Provincial Armed Constabulary (PAC) dragged out young Muslim men, most of them poor daily wagers and weavers, drove them to the Upper Ganga Canal in Ghaziabad instead of to the police station, and threw them in one by one. V. N. Rai, who was superintendent of police in Ghaziabad, wrote a chilling account of how the police—who described Meerut as a ‘mini Pakistan’ and held the Muslims solely responsible for the violence—had behaved. ‘Every survivor who hit the ground after being shot at tried hard to pretend he is dead and most hanged on the canal’s embankments with their heads in water and the body clutched by weeds to show to their killers that they were dead and no more gunshots fired at them. Even after the PAC personnel had left, they lay still between water, blood and slush. They were too scared and numbed even to help those who were still alive or half dead.

Wesley's theology was, then, largely a theology of reaction. Most of his theological output had polemical overtones, and some works were devoted exclusively to that end. The direction and the intensity of the challenge determined the character and strength of his reply. When this is taken into account, there is no contradiction between his teaching on Baptism and on the Lord's Supper. The Protestant and Catholic strands in Wesley's thought are held together in both cases, but the expression of their relative importance depends on the situation which is being addressed.

Whatever our ex-president claims he thought might happen that day, whatever reaction he says he meant to produce, by that afternoon, he was watching the same live television as the rest of the world. A mob was assaulting the Capitol in his name. These criminals were carrying his banners, hanging his flags, and screaming their loyalty to him. It was obvious that only President Trump could end this. Former aides publicly begged him to do so. Loyal allies frantically called the administration. But the president did not act swiftly. He did not do his job. He didn’t take steps so federal law could be faithfully executed, and order restored. Instead, according to public reports, he watched television happily as the chaos unfolded. He kept pressing his scheme to overturn the election. Even after it was clear to any reasonable observer that Vice President Pence was in serious danger, even as the mob carrying Trump banners was beating cops and breaching perimeters, the president sent a further tweet attacking his vice president.… We have a criminal justice system in this country. We have civil litigation. And former presidents are not immune from being held accountable by either one.

To live in Geneva was to live in an alternative, even opposite, reality. As the rest of the world became more and more impoverished, Geneva flourished, and while the Swiss banks didn’t engage in many of the types of risky trades that caused the crash, they gladly hid the money of those who’d profited from the pain and were never held accountable. The 2008 crisis, which laid so much of the foundation for the crises of populism that a decade later would sweep across Europe and America, helped me realize that something that is devastating for the public can be, and often is, beneficial to the elites.

Statement on Hamas (October 10th, 2023) When Israel strikes, it's "national security" - when Palestine strikes back, it's "terrorism". Just like over two hundred years ago when native americans resisted their homeland being stolen, it was called "Indian Attack". Or like over a hundred years ago when Indian soldiers in the British Army revolted against the empire, in defense of their homeland, it was called "Sepoy Mutiny". The narrative never changes - when the colonizer terrorizes the world, it's given glorious sounding names like "exploration" and "conquest", but if the oppressed so much as utters a word in resistance, it is branded as attack, mutiny and terrorism - so that, the real terrorists can keep on colonizing as the self-appointed ruler of land, life and morality, without ever being held accountable for violating the rights of what they deem second rate lifeforms, such as the arabs, indians, latinos and so on. After all this, some apes will still only be interested in one stupid question. Do I support Hamas? To which I say this. Until you've spent a lifetime under an oppressive regime, you are not qualified to ask that question. An ape can ask anything its puny brain fancies, but it's up to the human to decide whether the ape is worthy of a response. What do you think, by the way - colonizers can just keep coming as they please, to wipe their filthy feet on us like doormat, and we should do nothing - just stay quiet! For creatures who call themselves civilized, you guys have a weird sense of morality. Yet all these might not get through your thick binary skull, so let me put it to you bluntly. I don't stand with Hamas, I am Hamas, just like, I don't stand with Ukraine, I am Ukraine. Russia stops fighting, war ends - Ukraine stops fighting, Ukraine ends. Israel ends invasion, war ends - Palestine ends resistance, Palestine ends. However, I do have one problem here. Why do civilians have to die, if that is indeed the case - which I have no way of confirming, because news reports are not like reputed scientific data, that a scientist can naively trust. During humankind's gravest conflicts news outlets have always peddled a narrative benefiting the occupier and demonizing the resistance, either consciously or subconsciously. So never go by news reports, particularly on exception circumstances like this. No matter the cause, no civilian must die, that is my one unimpeachable law. But the hard and horrific fact of the matter is, only the occupier can put an end to the death and destruction peacefully - the resistance does not have that luxury.

Virtual crime is the new trend. People are joining dark web, or terrorists groups. They are easily influenced to commit crime or to commit treason through social media, because for them as long it is happening online. They think they are untouchable , invincible and should not be responsible or held accountable. People are being reckless not thinking about ramifications or their words and action. This is the result of people using internet without being properly educated or taught and on what damages in can do. Soon we will be fighting world wars caused by internet and influencers, because they are willing to say and do anything for likes, retweets and comments.

Suddenly Americans feel self-conscious of their white identity and this self-consciousness misleads them into thinking their identity is under threat. In feeling wrong, they feel wronged. In being asked to be made aware of racial oppression, they feel oppressed. While we laugh at white tears, white tears can turn dangerous. White tears, as Damon Young explains in The Root, are why defeated Southerners refused to accept the freedom of black slaves and formed the Ku Klux Klan. And white tears are why 63 percent of white men and 53 percent of white women elected a malignant man-child as their leader. For to be aware of history, they would be forced to be held accountable,

All A players have six common denominators. They have a scoreboard that tells them if they are winning or losing and what needs to be done to change their performance. They will not play if they can’t see the scoreboard. They have a high internal, emotional need to succeed. They do not need to be externally motivated or begged to do their job. They want to succeed because it is who they are . . . winners. People often ask me how I motivate my employees. My response is, “I hire them.” Motivation is for amateurs. Pros never need motivating. (Inspiration is another story.) Instead of trying to design a pep talk to motivate your people, why not create a challenge for them? A players love being tested and challenged. They love to be measured and held accountable for their results. Like the straight-A classmate in your high school geometry class, an A player can hardly wait for report card day. C players dread report card day because they are reminded of how average or deficient they are. To an A player, a report card with a B or a C is devastating and a call for renewed commitment and remedial actions. They have the technical chops to do the job. This is not their first rodeo. They have been there, done that, and they are technically very good at what they do. They are humble enough to ask for coaching. The three most important questions an employee can ask are: What else can I do? Where can I get better? What do I need to do or learn so that I continue to grow? If you have someone on your team asking all three of these questions, you have an A player in the making. If you agree these three questions would fundamentally change the game for your team, why not enroll them in asking these questions? They see opportunities. C players see only problems. Every situation is asking a very simple question: Do you want me to be a problem or an opportunity? Your choice. You know the job has outgrown the person when all you hear are problems. The cost of a bad employee is never the salary. My rules for hiring and retaining A players are: Interview rigorously. (Who by Geoff Smart is a spectacular resource on this subject.) Compensate generously. Onboard effectively. Measure consistently. Coach continuously.

He passed the open library door, then stopped, returned. He pushed the door wider to see Kestrel more fully. A fire burned in the grate. The room was warm, and Kestrel was browsing the shelves as if this were her home, which Arin wanted it to be. Her back to him, she slid a book from its row, a finger on top of its spine. She seemed to sense his presence. She slid the book back and turned. The graze on her cheek had scabbed over. Her blackened eye had sealed shut. The other eye studied him, almond-shaped, amber, perfect. The sight of her rattled Arin even more than he had expected. “Don’t tell people why you killed Cheat,” she said. “It won’t win you any favors.” “I don’t care what they think of me. They need to know what happened.” “It’s not your story to tell.” A charred log shifted on the fire. Its crackle and sift was loud. “You’re right,” Arin said slowly, “but I can’t lie about this.” “Then say nothing.” “I’ll be questioned. I’ll be held accountable by our new leader, though I’m not sure who will take Cheat’s place--” “You. Obviously.” He shook his head. Kestrel lifted one shoulder in a shrug. She turned back to the books. “Kestrel, I didn’t come in here to talk politics.” Her hand trembled slightly, then swept along the titles to hide it. Arin didn’t know how much last night had changed things between them, or in what way. “I’m sorry,” he said. “Cheat should never have been a threat to you. You shouldn’t even be in this house. You’re in this position because I put you there. Here. Forgive me, please.” Her fingers paused: thin, strong, and still. Arin dared to reach for her hand, and Kestrel did not pull away.

It is fair to argue that conservative and liberal media in the West are two sides of the same coin. I personally see CNN and Fox News as complementing not contradicting each other. The former gives viewers the false impression of being liberal and critical of the system, while the latter vehemently promotes and defends the existing militaristic, racist, and supremacist system in place. The former gives the world the false impression of freedom and democracy where everything and everyone can be criticized and held accountable (which is far from the truth), while the latter constantly agitates the public to ensure that the predominantly militaristic, capitalist, and racist system remains intact. The outside world thinks that America is so free to have a newspaper like the NYTimes, but they don’t realize that the system operates precisely as Fox News wants it to.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

The truth is a powerful thing: it does not allow a person to remain undisturbed. Some embrace and follow the truth. Some reject it outright. Others prefer to ignore it. employing what might be termed 'intentional ignorance'. How a person reacts to the truth is a willful decision that produces unavoidable consequences in that person't life. If Materialism is embraced, then we invent our own standards of tight and wrong and are accountable to no one for our decisions. If, however, the Bible is right, then there is an absolute standard of right and wrong and we are to be held accountable for not only our decision, but our attitudes and actions as well. In Paul's letter to the Romans he states: For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:20)

When Israel strikes, it's "national security" - when Palestine strikes back, it's "terrorism". Just like over two hundred years ago when native americans resisted their homeland being stolen, it was called "Indian Attack". Or like over a hundred years ago when Indian soldiers in the British Army revolted against the empire, in defense of their homeland, it was called "Sepoy Mutiny". The narrative never changes - when the colonizer terrorizes the world, it's given glorious sounding names like "exploration" and "conquest", but if the oppressed so much as utters a word in resistance, it is branded as attack, mutiny and terrorism - so that, the real terrorists can keep on colonizing as the self-appointed ruler of land, life and morality, without ever being held accountable for violating the rights of what they deem second rate lifeforms, such as the arabs, indians, latinos and so on. After all this, some apes will still only be interested in one stupid question. Do I support Hamas? To which I say this. Until you've spent a lifetime under an oppressive regime, you are not qualified to ask that question. An ape can ask anything its puny brain fancies, but it's up to the human to decide whether the ape is worthy of a response. What do you think, by the way - colonizers can just keep coming as they please, to wipe their filthy feet on us like doormat, and we should do nothing - just stay quiet! For creatures who call themselves civilized, you guys have a weird sense of morality. Yet all these might not get through your thick binary skull, so let me put it to you bluntly. I don't stand with Hamas, I am Hamas, just like, I don't stand with Ukraine, I am Ukraine. Russia stops fighting, war ends - Ukraine stops fighting, Ukraine ends. Israel ends invasion, war ends - Palestine ends resistance, Palestine ends.

Later on, however, I actually did read an unabridged Bible and researched more verses using online topical Bible resources, only to find out that Stanton might have been right. The Bible definitely left room for the relegation of women’s status in all respects. Women appeared to have been held accountable for every sinful act that’s committed because of a single woman who lived in the Garden of Eden, hence appearing to make them required to be silent in church. Women were supposed to be mothers and wives, which are noble pursuits, but it appeared as if men had a wider range of opportunities: they could be fathers and husbands… along with apostles, pastors, political leaders, polyglots, AND leaders of municipal congregations! The pursuits other than being a father and husband were considered to be noble pursuits for men, but if a woman pursued any of that, even if she had the capabilities and the good intentions, it would be considered blasphemous, at least from what I understood

So we borrow from other professions. We call ourselves software “engineers,” or “architects.” But we aren’t, are we? Architects and engineers have a rigor and discipline we could only dream of, and their importance in society is well understood. I remember talking to a friend of mine, the day before he became a qualified architect. “Tomorrow,” he said, “if I give you advice down at the pub about how to build some‐ thing and it’s wrong, I get held to account. I could get sued, as in the eyes of the law I am now a qualified architect and I should be held responsible if I get it wrong.” The importance of these jobs to society means that there are required qualifications people have to meet. In the UK, for example, a minimum of seven years study is required before you can be called an architect. But these jobs are also based on a body of knowledge going back thousands of years. And us? Not quite. Which is also why I view most forms of IT certification as worthless, as we know so little about what good looks like

Imagine you're sitting having dinner in a restaurant. At some point during the meal, your companion leans over and whispers that they've spotted Lady Gaga eating at the table opposite. Before having a look for yourself, you'll no doubt have some sense of how much you believe your friends theory. You'll take into account all of your prior knowledge: perhaps the quality of the establishment, the distance you are from Gaga's home in Malibu, your friend's eyesight. That sort of thing. If pushed, it's a belief that you could put a number on. A probability of sorts. As you turn to look at the woman, you'll automatically use each piece of evidence in front of you to update your belief in your friend's hypothesis Perhaps the platinum-blonde hair is consistent with what you would expect from Gaga, so your belief goes up. But the fact that she's sitting on her own with no bodyguards isn't, so your belief goes down. The point is, each new observations adds to your overall assessment. This is all Bayes' theorem does: offers a systematic way to update your belief in a hypothesis on the basis of the evidence. It accepts that you can't ever be completely certain about the theory you are considering, but allows you to make a best guess from the information available. So, once you realize the woman at the table opposite is wearing a dress made of meat -- a fashion choice that you're unlikely to chance up on in the non-Gaga population -- that might be enough to tip your belief over the threshold and lead you to conclude that it is indeed Lady Gaga in the restaurant. But Bayes' theorem isn't just an equation for the way humans already make decisions. It's much more important that that. To quote Sharon Bertsch McGrayne, author of The Theory That Would Not Die: 'Bayes runs counter to the deeply held conviction that modern science requires objectivity and precision. By providing a mechanism to measure your belief in something, Bayes allows you to draw sensible conclusions from sketchy observations, from messy, incomplete and approximate data -- even from ignorance.

Bored with Pisit today, I switch to our public radio channel, where the renowned and deeply reverend Phra Titapika is lecturing on Dependent Origination. Not everyone’s cup of chocolate, I agree (this is not the most popular show in Thailand), but the doctrine is at the heart of Buddhism. You see, dear reader (speaking frankly, without any intention to offend), you are a ramshackle collection of coincidences held together by a desperate and irrational clinging, there is no center at all, everything depends on everything else, your body depends on the environment, your thoughts depend on whatever junk floats in from the media, your emotions are largely from the reptilian end of your DNA, your intellect is a chemical computer that can’t add up a zillionth as fast as a pocket calculator, and even your best side is a superficial piece of social programming that will fall apart just as soon as your spouse leaves with the kids and the money in the joint account, or the economy starts to fail and you get the sack, or you get conscripted into some idiot’s war, or they give you the news about your brain tumor. To name this amorphous morass of self-pity, vanity, and despair self is not only the height of hubris, it is also proof (if any were needed) that we are above all a delusional species. (We are in a trance from birth to death.) Prick the balloon, and what do you get? Emptiness. It’s not only us-this radical doctrine applies to the whole of the sentient world. In a bumper sticker: The fear of letting go prevents you from letting go of the fear of letting go. Here’s the good Phra in fine fettle today: “Take a snail, for example. Consider what brooding overweening self-centered passion got it into that state. Can you see the rage of a snail? The frustration of a cockroach? The ego of an ant? If you can, then you are close to enlightenment.” Like I say, not everyone’s cup of miso. Come to think of it, I do believe I prefer Pisit, but the Phra does have a point: take two steps in the divine art of Buddhist meditation, and you will find yourself on a planet you no longer recognize. Those needs and fears you thought were the very bones of your being turn out to be no more than bugs in your software. (Even the certainty of death gets nuanced.) You’ll find no meaning there. So where?

My husband and I have been a part of the same small group for the past five years.... Like many small groups, we regularly share a meal together, love one another practically, and serve together to meet needs outside our small group. We worship, study God’s Word, and pray. It has been a rich time to grow in our understanding of God, what Jesus has accomplished for us, God’s purposes for us as a part of his kingdom, his power and desire to change us, and many other precious truths. We have grown in our love for God and others, and have been challenged to repent of our sin and trust God in every area of our lives. It was a new and refreshing experience for us to be in a group where people were willing to share their struggles with temptation and sin and ask for prayer....We have been welcomed by others, challenged to become more vulnerable, held up in prayer, encouraged in specific ongoing struggles, and have developed sweet friendships. I have seen one woman who had one foot in the world and one foot in the church openly share her struggles with us. We prayed that God would show her the way of escape from temptation many times and have seen God’s work in delivering her. Her openness has given us a front row seat to see the power of God intersect with her weakness. Her continued vulnerability and growth in godliness encourage us to be humble with one another, and to believe that God is able to change us too. Because years have now passed in close community, God’s work can be seen more clearly than on a week-by-week basis. One man who had some deep struggles and a lot of anger has grown through repenting of sin and being vulnerable one on one and in the group. He has been willing to hear the encouragement and challenges of others, and to stay in community throughout his struggle.... He has become an example in serving others, a better listener, and more gentle with his wife. As a group, we have confronted anxiety, interpersonal strife, the need to forgive, lust, family troubles, unbelief, the fear of man, hypocrisy, unemployment, sickness, lack of love, idolatry, and marital strife. We have been helped, held accountable, and lifted up by one another. We have also grieved together, celebrated together, laughed together, offended one another, reconciled with one another, put up with one another,...and sought to love God and one another. As a group we were saddened in the spring when a man who had recently joined us felt that we let him down by not being sensitive to his loneliness. He chose to leave. I say this because, with all the benefits of being in a small group, it is still just a group of sinners. It is Jesus who makes it worth getting together. Apart from our relationship with him...,we have nothing to offer. But because our focus is on Jesus, the group has the potential to make a significant and life-changing difference in all our lives. ...When 7 o’clock on Monday night comes around, I eagerly look forward to the sound of my brothers and sisters coming in our front door. I never know how the evening will go, what burdens people will be carrying, how I will be challenged, or what laughter or tears we will share. But I always know that the great Shepherd will meet us and that our lives will be richer and fuller because we have been together. ...I hope that by hearing my story you will be encouraged to make a commitment to become a part of a small group and experience the blessing of Christian community within the smaller, more intimate setting that it makes possible. 6

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

Being naturally of a serious turn, my attention was directed to the solid advantages derivable from a residence here, rather than to the effervescent pleasures which are the grand object with too many visitants. The Christian reader, if he have had no accounts of the city later than Bunyan's time, will be surprised to hear that almost every street has its church, and that the reverend clergy are nowhere held in higher respect than at Vanity Fair. And well do they deserve such honorable estimation; for the maxims of wisdom and virtue which fall from their lips come from as deep a spiritual source, and tend to as lofty a religious aim, as those of the sagest philosophers of old. In justification of this high praise I need only mention the names of the Rev. Mr. Shallow-deep, the Rev. Mr. Stumble-at-truth, that fine old clerical character the Rev. Mr. This-today, who expects shortly to resign his pulpit to the Rev. Mr. That-tomorrow; together with the Rev. Mr. Bewilderment, the Rev. Mr. Clog-the-spirit, and, last and greatest, the Rev. Dr. Wind-of-doctrine. The labors of these eminent divines are aided by those of innumerable lecturers, who diffuse such a various profundity, in all subjects of human or celestial science, that any man may acquire an omnigenous erudition without the trouble of even learning to read.

What do woman say to little boys? " Stop fighting. Stop being so rough. Stop rough housing." They're boys you know, that's kinda what they're sapossed to do. So, men are sapossed to overcome all these biological drives and I'm just really interested in helping women overcome theirs caus' I think the spotlight of " Outgrow your bestial nature." has been pointed just a little bit too long at men and I think it's time to swivel that motherfucker around and point it at woman and say stop making yourself look like fucking sex clowns to milk money out of men's dicks. Stop lying about who you are and what you're about. Stop being flirty, manipulative, and trying to be sexy. Just stop doing it. It's time for women to outgrow biology just as men have been instructed to for about the last 20,000 years to outgrow their biology. "Stop slamming doors. Stop yelling. Stop climbing trees. Stop being rude. Stop farting. Stop enjoying fart jokes. Just stop being men." Ok, Well; women stop being women. Be people. Be people who have sex, absolutely but, don't be caricatures. Don't aim to be like a woman who looks like the outline of some playboy mudflap on a trucker's rig. Just be people. Be sexual. Enjoy your sexuality and bodies but, stop trying to bury us in tits so that we pass out and you can rifle through our bank accounts. Just stop doing that shit. I won't enable it anymore. Why does your face have to look like some half rained on Picasso water color? I don't need rainbows on the face of a woman. I don't need these weird butterfly wing goth eyebrows and shit like that. Male sexuality is demonized and female sexuality is elevated. That's bullshit. Then women wonder why men prefer porn to them. It's caus' porn doesn't nag you for wanting stuff that's defined as "kinky" or "weird". Male sexuality is demonized and held in low esteem. Woman's sexuality is always beautiful. Woman's sexuality is unremitting shallow. I'm not saying men's isn't but, we know that about men, right? What turns women on? Women say confidence. Do you know what that means? Money. Do women say " He is really confident about his sidewalk art. He is really confident about his subway busking. That's such a turn on!" Why do men like looking at naked women and women get turned on looking at clothed men? Because if a man's clothes aren't on you don't know how expensive his wardrobe is. This is what Mohammad Ali said. I'm going to throw on some old jeans and a old t-shirt and I'm just gonna walk down into some little town and find some woman who doesn't know who the hell I am and then when she's fallen in love with me and we get married, I'm going to take her to my million dollar mansion and my yacht. This is the reality. Once you start having money, once you start having power, then the true nature of massive swaths of female sexuality becomes clear.

42The angels said to Mary: ‘Mary, God has chosen you and made you pure: He has truly chosen you above all women. 43Mary, be devout to your Lord, prostrate yourself in worship, bow down with those who pray.’ 44This is an account of things beyond your knowledge that We reveal to you [Muhammad]: you were not present among them when theyc cast lots to see which of them should take charge of Mary, you were not present with them when they argued [about her]. 45The angels said, ‘Mary, God gives you news of a Word from Him, whose name will be the Messiah, Jesus, son of Mary, who will be held in honour in this world and the next, who will be one of those brought near to God. 46He will speak to people in his infancya and in his adulthood. He will be one of the righteous.’ 47She said, ‘My Lord, how can I have a son when no man has touched me?’ [The angel] said, ‘This is how God creates what He will: when He has ordained something, He only says, "Be", and it is. 48He will teach him the Scripture and wisdom, the Torah and the Gospel, 49He will send him as a messenger to the Children of Israel: "I have come to you with a sign from your Lord: I will make the shape of a bird for you out of clay, then breathe into it and, with God’s permission, it will become a real bird; I will heal the blind and the leper, and bring the dead back to life with God’s permission; I will tell you what you may eat and what you may store up in your houses.

It is implausible that judges are unaware that the most dangerous environment for children is precisely the single-parent homes they themselves create when they remove fathers in custody proceedings. Yet they have no hesitation in removing them, secure in the knowledge that they will never be held accountable for any harm that comes to the children. On the contrary, if they do not they may be punished by feminist-dominated family law sections of the bar associations and social work bureaucracies whose earnings and funding depend on a constant supply of abused children. A Brooklyn judge, described as “gutsier than most” by the New York Law Journal, was denied reappointment when he challenged social service agencies’ efforts to remove children from their parents. A lawyer close to the Legal Aid Society said that “many of that group’s lawyers, who [claim to] represent the children’s interests in abuse cases, and lawyers with agencies where [allegedly?] abused children are placed, have been upset by Judge Segal’s attempts to spur fam ily reunifications.” Though no evidence indicated that his rulings resulted in any child being abused or neglected, “most of the opposition [to his reappointment] came from attorneys who represent children in neglect and abuse proceedings.” An Edmonton, Alberta, judge was forced by feminists to apologize for saying, “That parties who decide to have children together should split for any reason is abhorrent to me,”...

All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who’d made the system thus were jealous, not of money and not of power but of story. If their employees came home at day’s end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn’t live without story had been driven into the concents or into jobs like Yul’s. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn’t always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account. Perhaps that was why he felt such a compulsion to tell them, not just about his own exploits in the wilderness, but those of his mentors.

Now that the worst cold is over, now that the snow is beginning to thaw in the Crimea and in southern Russia, I am unable to leave my post, as preparations for the final confrontation are being made, to settle accounts with this conspiracy in which the banking houses in the plutocratic world and the vaults of the Kremlin pursue the same goal: the extermination of the Aryan people and races. This community of Jewish capitalism and Communism is nothing new to us old National Socialists, especially to you, my oldest comrades in arms. As before, during, and after the First World War in our country, so today the Jews and again only the Jews have to be held responsible for tearing apart the nations. There is a difference, however, if we compare the present world struggle with the end of the war from 1914–1918. In 1919, we National Socialists were a small group of believers who not only recognized the international enemy of mankind but also fought him. Today, the ideas of our National Socialist and Fascist revolution have conquered great and mighty states. My prophecy will be fulfilled that this war will not destroy the Aryan, but, instead, it will exterminate the Jew. Whatever the struggle may bring, however long it may last, this will be its final result. And only then, after the elimination of these parasites, a long era of international understanding, and therefore of true peace, will come over the suffering world. Adolf Hitler – proclamation for the 22-th anniversary of the N.S.D.A.P. (read by Gauleiter Adolf Wagner) Fuhrer Headquarters, February 24, 1942

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who'd made the system thus were jealous, not of money and not of power but of story. If their employees came home at day's end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn't live without story had been driven into the concents or into jobs like Yul's. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn't always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account.

Kant is sometimes considered to be an advocate of reason. Kant was in favor of science, it is argued. He emphasized the importance of rational consistency in ethics. He posited regulative principles of reason to guide our thinking, even our thinking about religion. And he resisted the ravings of Johann Hamann and the relativism of Johann Herder. Thus, the argument runs, Kant should be placed in the pantheon of Enlightenment greats. That is a mistake. The fundamental question of reason is its relationship to reality. Is reason capable of knowing reality - or is it not? Is our rational faculty a cognitive function, taking its material form reality, understanding the significance of that material, and using that understanding to guide our actions in reality - or is it not? This is the question that divides philosophers into pro- and anti-reason camps, this is the question that divides the rational gnostics and the skeptics, and this was Kant’s question in his Critique of Pure Reason. Kant was crystal clear about his answer. Reality - real, noumenal reality - is forever closed off to reason, and reason is limited to awareness and understanding of its own subjective products… Kant was the decisive break with the Enlightenment and the first major step toward postmodernism. Contrary to the Enlightenment account of reason, Kant held that the mind is not a response mechanism but a constitute mechanism. He held that the mind - and not reality - sets the terms for knowledge. And he held that reality conforms to reason, not vice versa. In the history of philosphy, Kant marks a fundamental shift from objectivity as the standard to subjectivity as the standard. What a minute, a defender of Kant may reply. Kant was hardly opposed to reason. After all, he favored rational consistency and he believed in universal principles. So what is anti-reason about it? The answer is that more fundamental to reason than consistency and universality is a connection to reality. Any thinker who concludes that in principle reason cannot know reality is not fundamentally an advocate of reason… Suppose a thinker argued the following: “I am an advocate of freedom for women. Options and the power to choose among them are crucial to our human dignity. And I am wholeheartedly an advocate of women’s human dignity. But we must understand that a scope of a women’s choice is confined to the kitchen. Beyond the kitchen’s door she must not attempt to exercise choice. Within the kitchen, however, she has a whole feast of choices[…]”. No one would mistake such a thinker for an advocate of women’s freedom. Anyone would point out that there is a whole world beyond the kitchen and that freedom is essentially about exercising choice about defining and creating one’s place in the world as a whole. The key point about Kant, to draw the analogy crudely, is that he prohibits knowledge of anything outside our skulls. The gives reasons lots to do withing the skull, and he does advocate a well-organized and tidy mind, but this hardly makes him a champion of reason… Kant did not take all of the steps down to postmodernism, but he did take the decisive one. Of the five major features of Enlightenment reason - objectivity, competence, autonomy, universality, and being an individual faculty - Kant rejected objectivity.

One of the issues that animated the Tea Party in South Carolina and nationally during my campaign for governor was bailouts. The debate started with the Troubled Asset Relief Program (TARP) passed by Congress in 2008 and signed by President Bush. The TARP bailout was a perfect example of government not understanding the value of a dollar. It was a quick fix to get everyone to calm down. But what did it actually do? The banks that received the money didn’t expand lending to businesses. They used the cash to help their own books, and the taxpayers were put on the hook as loan guarantors. No one—not the politicians who encouraged the recklessness, not the quasi-governmental entities like Fannie Mae that got rich off it, and certainly not the Wall Street firms that got bailed out—was ever held accountable. And the American people ended up worse off than they were before. As a small businessperson, I found the message government was sending incredibly offensive. In my version of capitalism, if a company succeeds, you don’t punish it by raising its taxes; and if a company fails, you don’t reward it by having the taxpayers bail it out. TARP opened the floodgates for a wave of unaccountable spending that flowed out of Washington. Soon afterward, President Obama bailed out the auto industry to rescue big labor. His allies in Congress passed the $787 billion stimulus bill, most of them without having read it. And he forced through a trillion-dollar health-care takeover. With each bailout, more and more of us felt we were getting further and further from what America was meant to be: a free and striving people with a limited and accountable government. Instead, Washington was revealing itself to be an inside game, with the rules fixed to benefit the establishment. The rules favor the well connected, while the rest of us in flyover country pay the bills.

The terrible thing happened when the Board of Regents were being shown through the campus. The Regents were the supreme rulers of the University; they were bankers and manufacturers and pastors of large churches; to them even the president was humble. Nothing gave them more interesting thrills than the dissecting-room of the medical school. The preachers spoke morally of the effect of alcohol on paupers, and the bankers of the disrespect for savings-accounts which is always to be seen in the kind of men who insist on becoming cadavers. In the midst of the tour, led by Dr. Stout and the umbrella-carrying secretary of the University, the plumpest and most educational of all the bankers stopped near Clif Clawson's dissecting-table, with his derby hat reverently held behind him, and into that hat Clif dropped a pancreas. Now a pancreas is a damp and disgusting thing to find in your new hat, and when the banker did so find one, he threw down the hat and said that the students of Winnemac had gone to the devil. Dr. Stout and the secretary comforted him; they cleaned the derby and assured him that vengeance should be done on the man who could put a pancreas in a banker's hat. Dr. Stout summoned Clif, as president of the Freshmen. Clif was pained. He assembled the class, he lamented that any Winnemac Man could place a pancreas in a banker's hat, and he demanded that the criminal be manly enough to stand up and confess. Unfortunately the Reverend Ira Hinkley, who sat between Martin and Angus Duer, had seen Clif drop the pancreas. He growled, "This is outrageous! I'm going to expose Clawson, even if he is a frat-brother of mine." Martin protested, "Cut it out. You don't want to get him fired?" "He ought to be!" Angus Duer turned in his seat, looked at Ira, and suggested, "Will you kindly shut up?" and, as Ira subsided, Angus became to Martin more admirable and more hateful than ever.

Politicians are the only people in the world who create problems and then campaign against them. Have you ever wondered why, if both the Democrats and Republicans are against deficits, we have deficits? Have you ever wondered why if all politicians are against inflation and high taxes, we have inflation and high taxes? You and I don’t propose a federal budget. The president does. You and I don’t have Constitutional authority to vote on appropriations. The House of Representatives does. You and I don’t write the tax code. Congress does. You and I don’t set fiscal policy. Congress does. You and I don’t control monetary policy. The Federal Reserve Bank does. One hundred senators, 435 congressmen, one president and nine Supreme Court justices — 545 human beings out of 235 million — are directly, legally, morally and individually responsible for the domestic problems that plague this country. I excused the members of the Federal Reserve Board because that problem was created by the Congress. In 1913, Congress delegated its Constitutional duty to provide a sound currency to a federally chartered by private central bank. I exclude all of the special interests and lobbyists for a sound reason. They have no legal authority. They have no ability to coerce a senator, a congressman or a president to do one cotton-picking thing. I don’t care if they offer a politician $1 million in cash. The politician has the power to accept or reject it. No matter what the lobbyist promises, it is the legislators’ responsibility to determine how he votes. Don’t you see the con game that is played on the people by the politicians? Those 545 human beings spend much of their energy convincing you that what they did is not their fault. They cooperate in this common con regardless of party. What separates a politician from a normal human being is an excessive amount of gall. No normal human being would have the gall of Tip O’Neill, who stood up and criticized Ronald Reagan for creating deficits. The president can only propose a budget. He cannot force the Congress to accept it. The Constitution, which is the supreme law of the land, gives sole responsibility to the House of Representatives for originating appropriations and taxes. Those 545 people and they alone are responsible. They and they alone should be held accountable by the people who are their bosses — provided they have the gumption to manage their own employees.

Pokémon with a blue glow surrounding it in your menu simply indicates that you have caught this Pokémon in the last 24 hours. If you tap on a Pokémon, you can check its name, HP below the Pokémon, CP above the Pokémon, various traits, different attacks and the location and date you caught this particular Pokémon. You can rename your Pokémon by tapping the pencil next to its name.   You may also want to give your Pokémon a power up to boost its maximum health and CP, and thus making your Pokémon more powerful. This will cost you Stardust and Pokémon candy. If you wish to get rid of a Pokémon, you will want to tap the “Transfer” button in order to transfer your Pokémon to the Professor. Note that once you transfer a Pokémon to the Professor, this Pokémon will be lost forever and cannot be retrieved.   The last category features your items. In your items you will find all the items with their quantities you currently own. Pressing the trash allows you to toss an item if you wish to do so. Your maximum capacity is 350 items, but you can buy an upgrade in the Shop if you wish to expand your capacity.   An additional feature of the main menu is the Settings panel, which you will find in the upper right of your screen. If you open up the Settings, you can toggle the Music, Sound Effects, Vibration and Battery Saver. You may also revisit Professor Willow if you missed any of his speeches using the Quick Start option. Another feature is being able to sign out. This could be useful in case you wish to log in via another account. You can check the version of the application in the Settings too.   Toggling the Battery Save option will allow you to enter the Battery Save state. To enter this state simply tick the box and hold your device upside down. Your device will enter a battery saving state, indicated by a dark screen featuring the Pokémon Go logo, until held in its authentic state again. This feature is especially useful when your device is below 5% of its battery life. To utilize the remaining battery life to the fullest extent, simply hold your device upside down and put your device where it’s most comfortable for you. Mind that you may want to have your device in a position where you can still notice vibration, because whenever a Pokémon approaches you, your device will notify you through vibration, if you’ve enabled vibration in the Settings. Whenever your device vibrates, you can turn around your device with ease to continue playing without having to unlock your device. Note that you will not be notified when passing a gym or PokéStop.   The

When I visited my father yesterday, I went upstairs to my old room. For a time after my marriage the maid had occupied it. It was unused now, and I found in it many of the objects I had kept around me ten years ago, before I left for school. There was a Persian print over the bed, of a woman dropping a flower on her interred lover - visible in his burial gown under the stones; a bookcase my mother had bought me; a crude water color of a pitcher and glass done by Bertha, some nearly forgotten girl. I sat in the rocking chair, feeling that my life was already long enough to contain nearly forgotten periods, a loose group of undifferentiated years. Recently, I had begun to feel old, and it occurred to me that I might be concerned with age merely because I might never attain any great age, and that there might be a mechanism in us that tried to give us all of life when there was danger of being cut off. And while I knew it was absurd for me to think of my “age,” I had apparently come to a point where the perspectives of time appeared far more contracted than they had a short while ago. I was beginning to grasp the meaning of “irretrievable.” This rather ordinary and, in some ways mean, room, had for twelve years been a standard site, the bearded Persian under the round stones and the water color, fixtures of my youth. Ten years ago I was at school; and before that… It was suddenly given me to experience one of those consummating glimpses that come to all of us periodically. The room, delusively, dwindled and became a tiny square, swiftly drawn back, myself and all objects in it growing smaller. This was not a mere visual trick. I understood it to be a revelation of the ephemeral agreements by which we live and pace ourselves. I looked around at the restored walls. This place which I avoided ordinarily, had great personal significance for me. But it was not here thirty years go. Birds flew through this space. It may be gone fifty years hence. Such reality, I thought, is actually very dangerous, very treacherous. It should not be trusted. And I rose rather unsteadily from the rocker, feeling that there was an element of treason to common sense in the very objects of common sense. Or that there was no trusting them, save through wide agreement, and that my separation from such agreement had brought me perilously far from the necessary trust, auxiliary to all sanity. I had not done well alone. I doubted whether anyone could. To be pushed upon oneself entirely put the very facts of simple existence in doubt. Perhaps the war could teach me, by violence, what I had been unable to learn during those months in the room. Perhaps I could sound creation through other means. Perhaps. But things were now out of my hands. The next move was the world’s. I could not bring myself to regret it... This is my last civilian day... I am no longer to be held accountable for myself; I am grateful for that. I am in other hands, relieved of self-determination, freedom canceled. Hurray for regular hours! And for the supervision of the spirit! Long live regimentation!

When I visited my father yesterday, I went upstairs to my old room. For a time after my marriage the maid had occupied it. It was unused now, and I found in it many of the objects I had kept around me ten years ago, before I left for school. There was a Persian print over the bed, of a woman dropping a flower on her interred lover - visible in his burial gown under the stones; a bookcase my mother had bought me; a crude water color of a pitcher and glass done by Bertha, some nearly forgotten girl. I sat in the rocking chair, feeling that my life was already long enough to contain nearly forgotten periods, a loose group of undifferentiated years. Recently, I had begun to feel old, and it occurred to me that I might be concerned with age merely because I might never attain any great age, and that there might be a mechanism in us that tried to give us all of life when there was danger of being cut off. And while I knew it was absurd for me to think of my "age," I had apparently come to a point where the perspectives of time appeared far more contracted than they had a short while ago. I was beginning to grasp the meaning of “irretrievable.” This rather ordinary and, in some ways mean, room, had for twelve years been a standard site, the bearded Persian under the round stones and the water color, fixtures of my youth. Ten years ago I was at school; and before that… It was suddenly given me to experience one of those one of those consummating glimpses that come to all of us periodically. The room, delusively, dwindled and became a tiny square, swiftly drawn back, myself and all objects in it growing smaller. This was not a mere visual trick. I understood it to be a revelation of the ephemeral agreements by which we live and pace ourselves. I looked around at the restored walls. This place which I avoided ordinarily, had great personal significance for me. But it was not here thirty years go. Birds flew through this space. It may be gone fifty years hence. Such reality, I thought, is actually very dangerous, very treacherous. It should not be trusted. And I rose rather unsteadily from the rocker, feeling that there was an element of treason to common sense in the very objects of common sense. Or that there was no trusting them, save through wide agreement, and that my separation from such agreement had brought me perilously far from the necessary trust, auxiliary to all sanity. I had not done well alone. I doubted whether anyone could/. To be pished upon oneself entirely put the very facts of simple existence in doubt. Perhaps the war could teach me, by violence, what I had been unable to learn during those months in the room. Perhaps I could sound creation through other means. Perhaps. But things were now out of my hands. The next move was the world's. I could not bring myself to regret it... This is my last civilian day... I am no longer to be held accountable for myself; I am grateful for that. I am in other hands, relieved of self-determination, freedom canceled. Hurray for regular hours! And for the supervision of the spirit! Long live regimentation!

When I visited my father yesterday, I went upstairs to my old room. For a time after my marriage the maid had occupied it. It was unused now, and I found in it many of the objects I had kept around me ten years ago, before I left for school. There was a Persian print over the bed, of a woman dropping a flower on her interred lover - visible in his burial gown under the stones; a bookcase my mother had bought me; a crude water color of a pitcher and glass done by Bertha, some nearly forgotten girl. I sat in the rocking chair, feeling that my life was already long enough to contain nearly forgotten periods, a loose group of undifferentiated years. Recently, I had begun to feel old, and it occurred to me that I might be concerned with age merely because I might never attain any great age, and that there might be a mechanism in us that tried to give us all of life when there was danger of being cut off. And while I knew it was absurd for me to think of my "age," I had apparently come to a point where the perspectives of time appeared far more contracted than they had a short while ago. I was beginning to grasp the meaning of “irretrievable.” This rather ordinary and, in some ways mean, room, had for twelve years been a standard site, the bearded Persian under the round stones and the water color, fixtures of my youth. Ten years ago I was at school; and before that… It was suddenly given me to experience one of those one of those consummating glimpses that come to all of us periodically. The room, delusively, dwindled and became a tiny square, swiftly drawn back, myself and all objects in it growing smaller. This was not a mere visual trick. I understood it to be a revelation of the ephemeral agreements by which we live and pace ourselves. I looked around at the restored walls. This place which I avoided ordinarily, had great personal significance for me. But nit was not here thirty years go. Birds flew through this space. It may be gone fifty years hence. Such reality, I thought, is actually very dangerous, very treacherous. It should not be trusted. And I rose rather unsteadily from the rocker, feeling that there was an element of treason to common sense in the very objects of common sense. Or that there was no trusting them, save through wide agreement, and that my separation from such agreement had brought me perilously far from the necessary trust, auxiliary to all sanity. I had not done well alone. I doubted whether anyone could/. To be pished upon oneself entirely put the very facts of simple existence in doubt. Perhaps the war could teach me, by violence, what I had been unable to learn during those months in the room. Perhaps I could sound creation through other means. Perhaps. But things were now out of my hands. The next move was the world's. I could not bring myself to regret it... This is my last civilian day... I am no longer to be held accountable for myself; I am grateful for that. I am in other hands, relieved of self-determination, freedom canceled. Hurray for regular hours! And for the supervision of the spirit! Long live regimentation!

Here we introduce the nation's first great communications monopolist, whose reign provides history's first lesson in the power and peril of concentrated control over the flow of information. Western Union's man was one Rutherford B. Hates, an obscure Ohio politician described by a contemporary journalist as "a third rate nonentity." But the firm and its partner newswire, the Associated Press, wanted Hayes in office, for several reasons. Hayes was a close friend of William Henry Smith, a former politician who was now the key political operator at the Associated Press. More generally, since the Civil War, the Republican Party and the telegraph industry had enjoyed a special relationship, in part because much of what were eventually Western Union's lines were built by the Union Army. So making Hayes president was the goal, but how was the telegram in Reid's hand key to achieving it? The media and communications industries are regularly accused of trying to influence politics, but what went on in the 1870s was of a wholly different order from anything we could imagine today. At the time, Western Union was the exclusive owner of the nationwide telegraph network, and the sizable Associated Press was the unique source for "instant" national or European news. (It's later competitor, the United Press, which would be founded on the U.S. Post Office's new telegraph lines, did not yet exist.) The Associated Press took advantage of its economies of scale to produce millions of lines of copy a year and, apart from local news, its product was the mainstay of many American newspapers. With the common law notion of "common carriage" deemed inapplicable, and the latter day concept of "net neutrality" not yet imagined, Western Union carried Associated Press reports exclusively. Working closely with the Republican Party and avowedly Republican papers like The New York Times (the ideal of an unbiased press would not be established for some time, and the minting of the Time's liberal bona fides would take longer still), they did what they could to throw the election to Hayes. It was easy: the AP ran story after story about what an honest man Hayes was, what a good governor he had been, or just whatever he happened to be doing that day. It omitted any scandals related to Hayes, and it declined to run positive stories about his rivals (James Blaine in the primary, Samuel Tilden in the general). But beyond routine favoritism, late that Election Day Western Union offered the Hayes campaign a secret weapon that would come to light only much later. Hayes, far from being the front-runner, had gained the Republican nomination only on the seventh ballot. But as the polls closed his persistence appeared a waste of time, for Tilden, the Democrat, held a clear advantage in the popular vote (by a margin of over 250,000) and seemed headed for victory according to most early returns; by some accounts Hayes privately conceded defeat. But late that night, Reid, the New York Times editor, alerted the Republican Party that the Democrats, despite extensive intimidation of Republican supporters, remained unsure of their victory in the South. The GOP sent some telegrams of its own to the Republican governors in the South with special instructions for manipulating state electoral commissions. As a result the Hayes campaign abruptly claimed victory, resulting in an electoral dispute that would make Bush v. Gore seem a garden party. After a few brutal months, the Democrats relented, allowing Hayes the presidency — in exchange, most historians believe, for the removal of federal troops from the South, effectively ending Reconstruction. The full history of the 1876 election is complex, and the power of th

President Obama concluded his speech with this thought: It may seem sometimes that America is being held to a different standard. And I’ll admit the readiness of some to assume the worst motives by our government can be frustrating. No one expects China to have an open debate about their surveillance programs or Russia to take privacy concerns of citizens in other places into account. But let’s remember, we are held to a different standard precisely because we have been at the forefront of defending personal privacy and human dignity. As the nation that developed the internet, the world expects us to ensure that the digital revolution works as a tool for individual empowerment, not government control. Having faced down the dangers of totalitarianism and fascism and communism, the world expects us to stand up for the principle that every person has the right to think and write and form relationships freely, because individual freedom is the wellspring of human progress.

Structurally, then, errors of love are similar to errors in general. Emotionally, however, they are in a league of their own: astounding, enduring, miserable, incomprehensible. True, certain other large-scale errors can rival or even dwarf them; we’ve gotten a taste of that in recent chapters. But relatively few of us will undergo, for example, the traumatic and total abandonment of a deeply held religious belief, or the wrongful identification of an assailant. By contrast, the vast majority of us will get our hearts seriously broken, quite possibly more than once. And when we do, we will experience not one but two kinds of wrongness about love. The first is a specific error about a specific person—the loss of faith in a relationship, whether it ended because our partner left us or because we grew disillusioned. But, as I’ve suggested, we will also find that we were wrong about love in a more general way: that we embraced an account of it that is manifestly implausible. The specific error might be the one that breaks our heart, but the general one noticeably compounds the heartache. A lover who is part of our very soul can’t be wrong for us, nor can we be wrong about her. A love that is eternal cannot end. And yet it does, and there we are—mired in a misery made all the more extreme by virtue of being unthinkable. We can’t do much about the specific error—the one in which we turn out to be wrong about (or wronged by) someone we once deeply loved. (In fact, this is a good example of a kind of error we can’t eliminate and shouldn’t want to.) But what about the general error? Why do we embrace a narrative of love that makes the demise of our relationships that much more shocking, humiliating, and painful? There are, after all, less romantic and more realistic narratives of love available to us: the cool biochemical one, say, where the only heroes are hormones; the implacable evolutionary one, where the communion of souls is supplanted by the transmission of genes; or just a slightly more world-weary one, where love is rewarding and worth it, but nonetheless unpredictable and possibly impermanent—Shakespeare’s wandering bark rather than his fixèd mark. Any of these would, at the very least, help brace us for the blow of love’s end. But at what price? Let go of the romantic notion of love, and we also relinquish the protection it purports to offer us against loneliness and despair. Love can’t bridge the gap between us and the world if it is, itself, evidence of that gap—just another fallible human theory, about ourselves, about the people we love, about the intimate “us” of a relationship. Whatever the cost, then, we must think of love as wholly removed from the earthly, imperfect realm of theory-making. Like the love of Aristophanes’ conjoined couples before they angered the gods, like the love of Adam and Eve before they were exiled from the Garden of Eden, we want our own love to predate and transcend the gap between us and the world.

(KJV) King James Translation Important Facts An advantage of owning or reading a (KJV) King James Translation or Authorized Version, whether they are the older 1611 version or newer non-1611 version is that they are usually more accurate compared to many other bibles. They rank highly when translated from the original Hebrew, Aramaic and Greek manuscripts. However all bible translations have many faults with the translation as does the King James Version which is not perfect by any means It’s a difficult task to master translation of hundreds of scrolls and manuscripts and compile them into a single book. With that being said, when choosing a bible you will usually have to choose between the lesser of the two evils, and it is always advised to have at least three translations if not more when you want to get a more accurate idea of what the writer is saying. One major disadvantage that the King James Bible (KJV) has is that the translators have replaced the holy names of The Almighty Creator and His Son, as many other translators have also done with other bible translations. This is never a good thing to do. To replace a proper noun or name, especially when it happens to be the name of our Heavenly Father or His Son our Messiah is a serious thing to consider changing. The bible clearly states in many verses to make His name “known” and proclaim it. It does not say to “change it” or to proclaim a different name. Our Opinion about Name Changes The reasons of why the translators chose to make these name changes is “not” something that we at Heavenly Publishers want to focus on. Instead, we prefer to educate readers of this fact, especially those that were not already aware of it and make suggestions as to how to fix this. Many translations around these days have this same issue and even other serious changes on top of this one. We would also like to encourage all readers to consider restoring the holy names of our Savior and Heavenly Father back into the bible and back into our reading and vocabulary. The example of how our Savior taught us to pray by starting out in prayer by acknowledging and revering the holy name of “Our Father” is something we should remember. The prayer starts out with the words, Our Father who art in Heaven, “Hallowed be Thy Name” and is a great example of how important and holy His name is. This word “hallow” means to render sacred and consider holy. So my question to you is can you imagine doing something like changing our Father’s holy name to something else? Never should this be done, but the translators of many bible versions have done this. The KJV is only one example of this spiritually criminal act. The people that have done this for whatever agendas they had will be held accountable and judged accordingly one day by their maker as He sees fit. It’s not our job to judge but to make others aware of this and hopefully reverse this wrongdoing.

I was being held against my will in a secure room guarded by men with guns.

If your current securities are in a taxable account, and if they’re profitable, you need to consider any resulting taxes and fees before selling existing securities. This is a common problem and is the reason it is so important for investors to use tax-efficient funds when investing in taxable accounts. Here are five steps to minimize taxes: Stop making contributions into unwanted and tax-inefficient securities. Stop reinvesting distributions. Determine the amount of gain or loss in each taxable security. If any security has a loss, consider selling and taking the tax-loss benefit. If any security has a profit, consider selling up to the amount of your losses (after being held for one year to benefit from the lower capital gains tax rate). Numbers 4 and 5 will be a wash and will result in zero tax. Put the proceeds from your sales into the appropriate tax-efficient total market index fund(s).

Another potential reason for BGLO's better treatment of women is that at predominately whites colleges, black fraternity members feel more accountable. "Black fraternity men, and many black students, cannot overcome the reputational constraints of the small black student population..... White fraternity men can be anonymous, while black fraternity men perceive themselves as being constantly visible and therefore continuously held accountable by their treatment of women," Ray wrote in the Journal of African American Studies.

Whatever may be the opinion of utilitarian moralists as to the original conditions by which virtue is made virtue; however they may believe (as they do) that actions and dispositions are only virtuous because they promote another end than virtue; yet this being granted, and it having been decided, from considerations of this description, what is virtuous, they not only place virtue at the very head of the things which are good as means to the ultimate end, but they also recognise as a psychological fact the possibility of its being, to the individual, a good in itself, without looking to any end beyond it; and hold that the mind is not in a right state, not in a state conformable to Utility, not in the state most conducive to the general happiness, unless it does love virtue in this manner—as a thing desirable in itself, even although, in the individual instance, it should not produce those other desirable consequences which it tends to produce, and on account of which it is held to be virtue. This opinion is not, in the smallest degree, a departure from the Happiness principle. The ingredients of happiness are very various, and each of them is desirable in itself, and not merely when considered as swelling an aggregate. The principle of utility does not mean that any given pleasure, as music, for instance, or any given exemption from pain, as for example health, is to be looked upon as means to a collective something termed happiness, and to be desired on that account. They are desired and desirable in and for themselves; besides being means, they are a part of the end. Virtue, according to the utilitarian doctrine, is not naturally and originally part of the end, but it is capable of becoming so; and in those who love it disinterestedly it has become so, and is desired and cherished, not as a means to happiness, but as a part of their happiness.