Cause And Effect Famous Quotes

Deferral of gratification may be an effect, not a cause. Just because some children were more effective than others at distracting themselves from [the marshmallow in the famous Marshmallow Test] doesn't mean this capacity was responsible for the impressive results found ten years later. Instead, both of these things may have been due to something about their home environment. If that's true, there's no reason to believe that enhancing children's ability to defer gratification would be beneficial: It was just a marker, not a cause. By way of analogy, teenagers who visit ski resorts over winter break probably have a superior record of being admitted to the Ivy League. Should we therefore hire consultants to teach low-income children how to ski in order to improve the odds that colleges will accept them?

Defending affirmative action gave me the chance to reaffirm my deep commitment to the second of the three questions famously articulated by Rabbi Hillel. My work for LGBT equality represented my answer to his first question: “If I am not for myself, who will be for me?” Combating racial prejudice and its lasting effects was my fervent response to his second question: “If I am only for myself, what am I?” But even justly revered sages do not get everything right. Hillel’s third question—“If not now, when?”—can be misleading. The proper reply is “It depends.” That is, it depends on how likely you are to succeed; on whether it will be more helpful to your cause to try and fail, or to hold off for more propitious circumstances; on the impact of settling temporarily for partial success; and on what you can do to improve your chances of ultimate success.

There is now a great emphasis on cause and effect, with earlier forms of thought focusing on resemblances, such as famously through the Greek and then Medieval notion of the Humours, in which Earth, Air, Fire and Water were linked to the constitution and condition of the human body. Those who embrace a scientific attitude stand apart from the universe, attempting to understand it in an abstract manner in order to then manipulate it.

In Paley's famous illustration, the adaptation of all the parts of the watch to the function, or purpose, of showing the time, is held to be evidence that the watch was specially contrived to that end; on the ground, that the only cause we know of, competent to produce such an effect as a watch which shall keep time, is a contriving intelligence adapting the means directly to that end. Suppose, however, that any one had been able to show that the watch had not been made directly by any person, but that it was the result of the modification of another watch which kept time but poorly; and that this again had proceeded from a structure which could hardly be called a watch at all—seeing that it had no figures on the dial and the hands were rudimentary; and that going back and back in time we came at last to a revolving barrel as the earliest traceable rudiment of the whole fabric. And imagine that it had been possible to show that all these changes had resulted, first, from a tendency of the structure to vary indefinitely; and secondly, from something in the surrounding world which helped all variations in the direction of an accurate time-keeper, and checked all those in other directions; then it is obvious that the force of Paley's argument would be gone. For it would be demonstrated that an apparatus thoroughly well adapted to a particular purpose might be the result of a method of trial and error worked by unintelligent agents, as well as of the direct application of the means appropriate to that end, by an intelligent agent. Now it appears to us that what we have here, for illustration's sake, supposed to be done with the watch, is exactly what the establishment of Darwin's Theory will do for the organic world. For the notion that every organism has been created as it is and launched straight at a purpose, Mr. Darwin substitutes the conception of something which may fairly be termed a method of trial and error. Organisms vary incessantly; of these variations the few meet with surrounding conditions which suit them and thrive; the many are unsuited and become extinguished.

Lewis famously advocated a metaphysical methodology based on subjecting rival hypotheses to a cost-benefit analysis. Usually there are two kinds of cost associated with accepting a metaphysical thesis. The first is accepting some kind of entity into one's ontology, for example, abstracta, possibilia, or a relation of primitive resemblance. The second is relinquishing some intuitions, for example, the intuition that causes antedate their effects, that dispositions reduce to categorical bases, or that facts about identity over time supervene on facts about instants of time. It is taken for granted that abandoning intuitions should be regarded as a cost rather than a benefit.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9).

[Tolstoy] denounced [many historians'] lamentable tendency to simplify. The experts stumble onto a battlefield, into a parliament or public square, and demand, "Where is he? Where is he?" "Where is who?" "The hero, of course! The leader, the creator, the great man!" And having found him, they promptly ignore all his peers and troops and advisors. They close their eyes and abstract their Napoleon from the mud and the smoke and the masses on either side, and marvel at how such a figure could possibly have prevailed in so many battles and commanded the destiny of an entire continent. "There was an eye to see in this man," wrote Thomas Carlyle about Napoleon in 1840, "a soul to dare and do. He rose naturally to be the King. All men saw that he was such." But Tolstoy saw differently. "Kings are the slaves of history," he declared. "The unconscious swarmlike life of mankind uses every moment of a king's life as an instrument for its purposes." Kings and commanders and presidents did not interest Tolstoy. History, his history, looks elsewhere: it is the study of infinitely incremental, imperceptible change from one state of being (peace) to another (war). The experts claimed that the decisions of exceptional men could explain all of history's great events. For the novelist, this belief was evidence of their failure to grasp the reality of an incremental change brought about by the multitude's infinitely small actions.

The problem is that near precision is not possible since the degradation of your forecast compounds abruptly—you would eventually need to figure out the past with infinite precision. Poincaré showed this in a very simple case, famously known as the “three body problem.” If you have only two planets in a solar-style system, with nothing else affecting their course, then you may be able to indefinitely predict the behavior of these planets, no sweat. But add a third body, say a comet, ever so small, between the planets. Initially the third body will cause no drift, no impact; later, with time, its effects on the two other bodies may become explosive. Small differences in where this tiny body is located will eventually dictate the future of the behemoth planets.

Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.

It was this hierarchy—so central to Western cosmology for so long that, even today, a ten-year-old could intuitively get much of it right—that was challenged by the most famous compendium of all: Denis Diderot and Jean le Rond d’Alembert’s eighteen-thousand-page Encyclopédie. Published between 1751 and 1772, the Encyclopédie was sponsored by neither the Catholic Church nor the French monarchy and was covertly hostile to both. It was intended to secularize as well as to popularize knowledge, and it demonstrated those Enlightenment commitments most radically through its organizational scheme. Rather than being structured, as it were, God-down, with the whole world flowing forth from a divine creator, it was structured human-out, with the world divided according to the different ways in which the mind engages with it: “memory,” “reason,” and “imagination,” or what we might today call history, science and philosophy, and the arts. Like alphabetical order, which effectively democratizes topics by abolishing distinctions based on power and precedent in favor of subjecting them all to the same rule, this new structure had the effect of humbling even the most exalted subjects. In producing the Encyclopédie, Diderot did not look up to the heavens but out toward the future; his goal, he wrote, was “that our descendants, by becoming more learned, may become more virtuous and happier.” It is to Diderot’s Encyclopédie that we owe every modern one, from the Britannica and the World Book to Encarta and Wikipedia. But we also owe to it many other kinds of projects designed to, in his words, “assemble all the knowledge scattered on the surface of the earth.” It introduced not only new ways to do so but new reasons—chief among them, the diffusion of information prized by an élite class into the culture at large. The Encyclopédie was both the cause and the effect of a profoundly Enlightenment conviction: that, for books about everything, the best possible audience was the Everyman.

And, insofar as the Freudian name for this radical negativity is the death drive, Schuster is right to point out how, paradoxically, what Sade misses in his celebration of the ultimate Crime of radical destruction of all life is, precisely, the death drive: “for all its wantonness and havoc, the Sadeian will-to-extinction is premised on a fetishistic denial of the death drive. The sadist makes himself into the servant of universal extinction precisely in order to avoid the deadlock of subjectivity, the “virtual extinction” that splits the life of the subject from within. The Sadeian libertine expels this negativity outside himself in order to be able to slavishly devote himself to it; the apocalyptic vision of an absolute Crime thus functions as a screen against a more intractable internal split. What the florid imagination of the sadist masks is the fact that the Other is barred, inconsistent, lacking, that it cannot be served for it presents no law to obey, not even the wild law of its accelerating auto-destruction. There is no nature to be followed, rivalled or outdone, and it is this void or lack, the non-existence of the Other, that is incomparably more violent than even the most destructive fantasm of the death drive. Or as Lacan argues, Sade is right if we just turn around his evil thought: subjectivity is the catastrophe it fantasizes about, the death beyond death, the “second death.” While the sadist dreams of violently forcing a cataclysm that will wipe the slate clean, what he does not want to know is that this unprecedented calamity has already taken place. Every subject is the end of the world, or rather this impossibly explosive end that is equally a “fresh start,” the unabolishable chance of the dice throw.”[6] Kant characterized the free autonomous act as an act that cannot be accounted for in the terms of natural causality, of the texture of causes and effects: a free act occurs as its own cause, it opens up a new causal chain from its zero-point. So, insofar as “second death” is the interruption of the natural life-cycle of generation and corruption, no radical annihilation of the entire natural order is needed for this—an autonomous free act already suspends natural causality, and the subject as such is already this cut in the natural circuit, the self-sabotage of natural goals. The mystical name for this end of the world is “the night of the world,” while the philosophical name is “radical negativity” as the core of subjectivity. And, to quote Mallarmé, a throw of the dice will never abolish the hazard, i.e., the abyss of negativity remains forever the unsublatable background of subjective creativity. We may even risk here an ironic version of Gandhi’s famous motto “be the change you want to see in the world”: the subject is itself the catastrophe it fears and tries to avoid.

Fortunately, making friends in law school is easy because of the psychological bonding effects of group terror. In a famous social psychology experiment, researchers put a group of monkeys in the same cage with a group of lions. Monkeys and lions usually don’t socialize because the lions eat the monkeys, which causes hard feelings. Early in the experiment, it appeared events would follow this customary pattern as the lions began chasing the monkeys and the monkeys began bonking the lions on the heads with coconuts. At this point, the researchers inserted a Contracts professor into the cage who began conducting a Socratic dialogue about the doctrine of promissory estoppel. An amazing transformation occurred. The lions and monkeys immediately locked paws and began singing pub songs. Within a few minutes, the lions were giving the monkeys foot massages and the monkeys were encouraging the lions to get in touch with their inner cubs. Okay, that wasn’t a real experiment, but I’m confident it would work out that way. That’s what

You’ve probably heard of the “butterfly effect.” This is a famous proposition of chaos theory, which says that when a butterfly flaps its wings in South America, it can set off a chain of events that ends up causing a typhoon in Southeast Asia. The truth is, you create your own butterfly effect, whether you know it or not, and you do it all the time. One of my favorite butterfly-effect stories is the film It’s a Wonderful Life. A small-town businessman named George Bailey reaches the edge of despair, and decides his life has no meaning and makes no difference. On the brink of suicide, he’s visited by an angel improbably named Clarence, who walks George through an experience of what the world would look like if he had never been born. (Which is exactly why we quoted a great line of Clarence’s for the epigraph of the last chapter, “The Ripple Effect.”) George gets quite an eyeful. And so would you, if you had a Clarence come along and take you on the same tour of your life. But outside Hollywood, there’s no Clarence to provide that clarity. It’s something we need to learn to see with our own eyes.

Something About Cooking Cooking is sometimes a pleasure, sometimes a duty, sometimes a burden and sometimes a martyrdom, all according to the point of view. The extremes are rarities, and sometimes duty and burden are synonymous. In ordinary understanding we have American cooking and Foreign cooking, and to one accustomed to plain American cooking, all variants, and all additions of spices, herbs, or unusual condiments is classed under the head of Foreign. In the average American family cooking is a duty usually considered as one of the necessary evils of existence, and food is prepared as it is usually eaten—hastily—something to fill the stomach. The excuse most frequently heard in San Francisco for the restaurant habit, and for living in cooped-up apartments, is that the wife wants to get away from the burden of the kitchen and drudgery of housework. And like many other effects this eventually becomes a cause, for both husband and wife become accustomed to better cooking than they could get at home and there is a continuance of the custom, for both get a distaste for plainly cooked food, and the wife does not know how to cook any other way.

Determinism says that our behaviour is determined by two causes: our heredity and our environment. Heredity refers to the genes we inherit from our parents, while environment refers not only to our current environment but also to the environments we have experienced in the past—in effect, to all the experiences we have had from the time we were born. Determinism, in other words, says that our behaviour is entirely determined by our genes and experiences: if we knew every gene and every experience a person had, then, in principle, we could predict exactly what they would do at every moment in time. (p. 4) And now we may be on the brink of yet another revolution. It has been taking place largely out of public view, in psychology laboratories around the world. Its implications, however, are profound. It is telling us that just as we lost our belief that we are at the centre of the universe, we may also be losing our claim to stand aloof from the material world, to rise above the laws of physics and chemistry that bind other species. Our behaviour, it suggests, is just as lawful, just as determined, as that of every other living creature. (p. 6) Also, while determinism is clearly contrary to the religious doctrine of free will, it is important to note that it is not contrary to religion per se. Einstein famously said that ‘God does not play dice’ with nature. He believed in some form of creation, but he found it inconceivable that God would have left the running of this universe to chance. Determinism assumes that the universe is lawful, but it makes no assumptions about how this universe came into being. (p. 11) Another way in which parents influence their children’s behaviour is simply by being who they are. Children have a strong tendency to imitate adults, especially when the adult is important in their lives, and you can’t get much more important to a child than a parent. (p. 62) What children see does influence their understanding of how to get along in the world, of what is and isn’t acceptable. (p. 64) Our need to be liked, combined with our horror of being rejected or ostracized, can influence all of us. (p. 79) It is the brain which gives rise to thought: no brain activity, no thought. (p. 90) We’ve seen that everything we think, feel and do depends on the existence of an intact brain – (p. 92) …: that what remains in memory is not necessarily the precise details of an experience but our interpretation of that experience. (p. 140) According to determinism, it is your behaviour which is determined, not events. … The future is not preordained; if you change your behaviour, your future will also change. (p. 151) It is our brains that determine what we think and feel; if our brains don’t function properly, consciousness is disrupted. (p. 168) Given how much of our mental processing takes place in the unconscious, it is perhaps not surprising that we are often unaware of the factors that have guided our conscious thought. … …, but insofar as behaviour is determined by the environment, then by changing that environment we can change that behaviour. (p. 169)

The teachings of Buddhism which delve into the various causes of suffering identify greed or lust – the passion for indulging an intemperate appetite – as the first of the Ten Impurities2 which stand in the way of a tranquil, wholesome state of mind. On the other hand, much value is attached to liberality or generosity, which heads such lists as the Ten Perfections of the Buddha,3 the Ten Virtues4 which should be practised and the Ten Duties of Kings.5 This emphasis on liberality should not be regarded as a facile endorsement of alms-giving based on canny calculation of possible benefits in the way of worldly prestige or other-worldly rewards. It is a recognition of the crucial importance of the liberal, generous spirit as an effective antidote to greed as well as a fount of virtues which engender happiness and harmony. The late Sayadaw Ashin Janaka Bivamsa of the famous Mahagandharun monastery at Amarapura taught that liberality without morality cannot really be pure. An act of charity committed for the sake of earning praise or prestige or a place in a heavenly abode, he held to be tantamount to an act of greed. Loving

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Second, when quality is hard to judge, there is a Da Vinci Effect, which was first coined in a blog post by Jeff Alworth in 2017. The Da Vinci Effect says that the success of an artist begets more success for that artist. People are willing to pay more for the work of an artist who is already famous. Indeed, there are many examples of pieces of art that dramatically changed in value when experts changed their mind regarding who created it. Consider, for example, the Salvator Mundi, a depiction of Jesus Christ. In 2005, it was sold for less than $10,000. In 2017, a mere twelve years later, it was sold for $450.3 million, the highest price ever for a piece of art. What caused the price to rise so much in such a short time? In the in-between years, art experts became convinced that the painting had been created by Leonardo da Vinci. In other words, the same painting is worth 45,000 times more just because Da Vinci drew it.

Shallow men believe in luck, believe in circumstances: It was somebody’s name, or he happened to be there at the time, or, it was so then, and another day it would have been otherwise. Strong men believe in cause and effect. The man was born to do it, and his father was born to be the father of him and of this deed, and, by looking narrowly, you shall see there was no luck in the matter, but it was all a problem in arithmetic, or an experiment in chemistry. The curve of the flight of the moth is preordained, and all things go by number, rule, and weight.

This is Lorenz’s famous (and widely misunderstood) butterfly effect: a flap of a butterfly’s wing can cause a hurricane a month later, halfway round the world. If you think that sounds implausible, I don’t blame you. It’s true, but only in a very special sense. The main potential source of misunderstanding is the word ‘cause’. It’s hard to see how the tiny amount of energy in the flap of a wing can create the huge energy in a hurricane. The answer is, it doesn’t. The energy in the hurricane doesn’t come from the flap: it’s redistributed from elsewhere, when the flap interacts with the rest of the otherwise unchanged weather system. After the flap, we don’t get exactly the same weather as before except for an extra hurricane. Instead, the entire pattern of weather changes, worldwide. At first the change is small, but it grows – not in energy, but in difference from what it would otherwise have been. And that difference rapidly becomes large and unpredictable. If the butterfly had flapped its wings two seconds later, it might have ‘caused’ a tornado in the Philippines instead, compensated for by snowstorms over Siberia. Or a month of settled weather in the Sahara, for that matter.

McDonald’s has successfully used the famous golden yellow arches and red motif designed by architect Stanley Meson when founder Ray Kroc opened his first restaurant on April 15, 1955, in Chicago suburb Des Plaines, Illinois. The cheerful yellow and speedy red color formula helps create a happy eating experience while increasing table turnover. Warm colors, such as red, orange, and yellow — which are connected to the lower chakras that involve digestion, motivation, and hunger — have been found to stimulate the need to eat. Other restaurants use the magnifying, expansive “red prana effect” to increase table turnover while escalating the bill by elevating the volume level of sound in restaurants, which causes people to eat faster, drink more, and leave sooner.

• I am that I am As Moses asked for his name, God's response to Moses was ‘Ham-Sah’ or ‘I am that I am’ according to the famous lines of the Hebrew Torah. ‘I am that I am’ reaffirms God's eternal existence which is all, where all that is the God of nature. Breathe in whilst meditating whilst saying ‘ham’. With that, you understand your identity and all you are-your perceptions, your thoughts, and your memories. Breathing out and trying to say ‘sa’ to identify with all that you are, with all that's there. Through their senses, feelings and experiences, the lives of those before you. • Aham-Prema The mantra is said to be ‘Aah-ham-pree-mah’. In ‘I am Divine Love’ it translates. Chanting this mantra, you surround yourself with divine love–all that is and can be unconditional love to you. These are the traits; acceptance, innocence, respect, admiration, love, thanks, forgiveness, empathy, feeling, unity. Aham Prema' is a simple mantra which should be repeated 108 times in a chant. This puts together, in harmony, spirit, body and soul. That will allow you to leave behind your history. It will clear your mind and give you focus from distraction. Aham Prema' will give you energy and fresh start. • Ho’oponopono It is an old Hawaiian word, declared ‘ho-oh-pono-pono’. The meaning is: ‘I love you; I'm sorry; excuse me, please; thank you’. People who find themselves overcome with feelings of anger, guilt, which have problems caused by complicated interpersonal relationships who find themselves unable to express their feelings about their loved ones are chosen to do so. People who feel wrong and find it hard to obtain forgiveness for themselves. It opens your heart to say ‘I love you’. Saying ‘I'm sorry’ makes you calm. Saying ‘Please forgive me’ accepts your imperfections and expresses your thanks for saying' thank you.' The chant will cure your karmic effect and give you a chance to start fresh.

Ramequins au Fromage (SWISS CHEESE FONDUE) YIELD: 4 SERVINGS THIS IS an interpretation of the famous Swiss cheese fondue (French for “melted”) as we made it in the Lyon–Bourg-en-Bresse area. Traditional Swiss fondue is a combination of melted Gruyère and Emmenthaler cheeses, white wine, and nutmeg, boiled together and lightly thickened with cornstarch, then finished with kirschwasser. My version uses a lot of garlic, no thickening agent, and no kirsch. The cheese tends to thicken in the bottom of the pot (an enameled cast-iron pot is best), and the flavored white wine comes to the top. As diners drag their bread cubes gently through the fondue, the liquid on the surface and the thicker mixture underneath combine. Only crusty, country-type French bread should be used. If it falls off your fork into the cheese, custom requires that you buy a round of drinks for everyone at the table. Fondue is usually made in the kitchen at the last moment, then brought to the dining room and kept hot over a Sterno or gas burner set in the center of the table. My father always warned against drinking cold white wine with the fondue, claiming it would cause the stomach to swell, but I have drunk my wine throughout without any ill effects. Fondue is a meal in itself at our house and is usually followed by a salad and fruit for dessert.

Understanding how the climate system responds to human influences is, unfortunately, a lot like trying to understand the connection between human nutrition and weight loss, a subject famously unsettled to this day. Imagine an experiment where we fed someone an extra half cucumber each day. That would be about an extra twenty calories, a 1 percent increase to the average 2,000-calorie daily adult diet. We’d let that go on for a year and see how much weight they gained. Of course, we would need to know many other things to draw any meaningful conclusions from the results: What else did they eat? How much did they exercise? Were there any changes in health or hormones that affect the rate at which they burn calories? Many things would have to be measured precisely to understand the effect of the additional cucumbers, although we would expect that, all else being equal, the added calories would add some weight. The problem with human-caused carbon dioxide and the climate is that, as in the cucumber experiment, all else isn’t necessarily equal, as there are other influences (forcings) on the climate, both human and natural, that can confuse the picture. Among the other human influences on the climate are methane emissions into the atmosphere (from fossil fuels, but more importantly from agriculture) and other minor gases that together exert a warming influence almost as great as that of human-caused CO2.

In the ensuing centuries, texts that contained such dangerous ideas paid a heavy price for their ‘heresy’. As has been lucidly argued by Dirk Rohmann, an academic who has produced a comprehensive and powerful account of the effect of Christianity on books, some of the greatest figures in the early Church rounded on the atomists. Augustine disliked atomism for precisely the same reason that atomists liked it: it weakened mankind’s terror of divine punishment and Hell. Texts by philosophical schools that championed atomic theory suffered. The Greek philosopher Democritus had perhaps done more than anyone to popularize this theory – though not only this one. Democritus was an astonishing polymath who had written works on a breathless array of other topics. A far from complete list of his titles includes: On History; On Nature; the Science of Medicine; On the Tangents of the Circle and the Sphere; On Irrational Lines and Solids; On the Causes of Celestial Phenomena; On the Causes of Atmospheric Phenomena; On Reflected Images . . . The list goes on. Today Democritus’s most famous theory is his atomism. What did the other theories state? We have no idea: every single one of his works was lost in the ensuing centuries. As the eminent physicist Carlo Rovelli recently wrote, after citing an even longer list of the philosopher’s titles: ‘the loss of the works of Democritus in their entirety is the greatest intellectual tragedy to ensue from the collapse of the old classical civilisation’.

The British bankers at that time also controlled the fledgling American banks which offered to loan Abraham Lincoln money to fight the war. Lincoln wisely refused and created the famous Lincoln greenbacks with which he financed the Civil War.38 Abraham Lincoln, in a famous address, declared: “At what point, then, is the approach of danger to be expected? I answer, if it ever reach us it must spring up among us, it cannot come from abroad. If destruction be our lot, we must ourselves be its author and finisher. As a nation of freemen we must live through all time or die of suicide.” 39 Lincoln’s refusal to finance the Union through debt to the internationalists demonstrated his keen insight into their strategy for global dominion. Hence, he financed the Civil War by printing the Lincoln greenbacks. In both respects—with regard to the Civil War and the British bankers’ attempt to seize control of the economics of America—once again the aims of the globalists were frustrated. This is what caused Lincoln’s assassination. Nonetheless, America remained in control of her own credit. The result of this victory was low interest loans for entrepreneurs, which led to great business expansion. This great expansion in the post-Civil War era enhanced the fears of those who sought to bring the world into a One World Order. If America was allowed to continue to expand, she would be a major—perhaps insurmountable—obstacle in the way of their goal. For one hundred years, America was able to avoid total control of her capital by the international bankers. Lincoln was most certainly a great irritant and obstacle to the aspirations of the globalists. He was the last president to seek categorically a halting of the globalists’ drive toward a Global One World Government. It cost him his life; he was murdered by John Wilkes Booth, also an agent of the internationalists.40 America’s emergence from the Civil War as a great industrial power was due to the effective centralization of capital and credit within the Federal Government, thanks to Lincoln. It was America’s control over her own capital that was making her prosperous. It was the aim of the international bankers to change all that. Lincoln was the victim of a major conspiracy—a conspiracy so important that even the European bankers were involved. Lincoln had to be eliminated because he dared to oppose their attempt to force a central bank on the United States. He became an example to those who would later oppose such machinations in high places. Could it be that, one hundred years later, John F.

Another example is diabetes mellitus, a disease characterized by excess blood sugar due to insufficient insulin production. Over time, it can cause damage to blood vessels, kidneys, and nerves and lead to blindness. Type 1 diabetes, also known as juvenile-onset or insulin-dependent diabetes, is typically caused by autoimmune damage to the pancreas. Type 2 diabetes, a less serious disease, is linked to genetic and dietary factors. Some animal studies have indicated that CBD can reduce the incidence of diabetes, lower inflammatory proteins in the blood, and protect against retinal degeneration that leads to blindness [Armentano53]. As we have seen, patients have also found marijuana effective in treating the pain of diabetic neuropathy.   A famous example is Myron Mower, a gravely ill diabetic who grew his own marijuana under California’s medical marijuana law, Prop. 215, to help relieve severe nausea, appetite loss, and pain. Mower was arrested and charged with illegal cultivation after being interrogated by police in his hospital bed. In a landmark ruling, People v. Mower (2002), the California Supreme Court overturned his conviction, affirming that Prop. 215 gave him the same legal right to use marijuana as other prescription drugs.   While marijuana clearly provides symptomatic relief to many diabetics with appetite loss and neuropathy, scientific studies have yet to show whether it can also halt disease progression.

The famous Mr. John Law, then a youth, afterwards confessed, that the facility with which he saw the passion of speculation communicate itself from all to all, satisfied him of the possibility of producing the same effect from the same cause, but upon a larger scale, when the Duke of Orleans, in the year of the Missisippi, engaged him, against his will, to turn his bank into a bubble.

And in the center was the most brilliant object of all: a vast statue of the god Serapis. Like the Greco-Egyptian city he sat above, this god was an international hybrid. Look at his handsome bearded profile and you might think you were looking at Jupiter himself, though he was Egyptian enough that others called him “Osiris.” An immortal amalgam that, some said, had been intentionally created to bring harmony to the mixed races in the city below, causing them to pray rather than fight together. Nonsense, maybe—but Serapis had nonetheless acted as an extremely effective divine diplomat, helping to unite this famously argumentative people. In a city that, at night, glowed with countless flames in a thousand temples, this god was one of the most eagerly worshipped of all.

So a certain feeling of inferiority and inefficiency, which was always present in Nietzsche, is back of that language, causing him to choose the big words in order to hit the goal. For to him the world was always exceedingly dull, nobody had ears or eyes or a feeling heart, so he had to knock at the doors with a sledgehammer. But when people locked the doors, he attacked them with such fearful words that they became frightened. His contemporary Jakob Burckhardt, the famous historian, grew quite afraid when he read Zarathustra — as I know from people in Basel who were acquainted with them both. It was uncanny to him; it was the language that overcame him. He shut the door to Nietzsche because he was too troublesome, he made too big a noise. And one always has the impression in reading Zarathustra, that it does not really reach people. Nietzsche felt that too and therefore he increased the weight of it in order to make it sink in. If he would only wait, be a bit more patient, a bit less noisy, then it would sink in; certain passages in Zarathustra are of supreme beauty, but others are in very bad taste, and the effect of the whole is somewhat endangered by that style. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 29-30). Princeton University Press

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