Chapter 7 Quotes

And as He spoke, He no longer looked to them like a lion; but the things that began to happen after that were so great and beautiful that I cannot write them. And for us this the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.

All their life in this world and all their adventures had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.

Now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.

It is never quite safe to think we have done with life. When we imagine we have finished our story fate has a trick of turning the page and showing us yet another chapter.

Parents shouldn't leave their kids unless —unless they've got to.

Sometimes there are chapters in our lives we don’t want others to read.

Running a bit late meet at my place around 7?' Smiling at the phone, my fingers fumbling over the keypad quickly, 'Yup-see you there!' I deleted the exclamation mark and counted to thirty before I allowed myself to press send.

When does he ever think?" Richard straddled a chair and accepted a wind cup from Raoul. "If he were to sell his brain, he could claim it had never been used.", Chapter 7

I would keep her, and raise her, and love her, even if she had to teach me how to do it.

And again Harry understood without having to think. It did not matter about bringing them back, for he was about to join them. He was not really fetching them: They were fetching him.

It must require bravery to be honest all the time. I wouldn't know.

I like how you call homosexuality an abomination." "I don't say homosexuality's an abomination, Mr. President, the bible does." "Yes it does. Leviticus-" "18:22" "Chapter in verse. I wanted to ask you a couple questions while I had you here. I'm interested in selling my youngest daughter into slavery as sanctioned in exodus 21:7. She's a Georgetown sophomore, speaks fluent Italian, always cleared the table when it was her turn. What would a good price for her be? While thinking about that can I ask another? My chief of staff, Leo Mcgary,insists on working on the sabbath. Exodus 35:2 clearly says he should be put to death. Am I morally obligated to kill him myself or is it ok to call the police? Here's one that's really important, cause we've got a lot of sports fans in this town. Touching the skin of a dead pig makes one unclean, Leviticus 11:7. If they promise to wear gloves, can the Washington Red Skins still play football? Can Notre Dame? Can West Point? does the whole town really have to be together to stone my brother John for planting different crops side by side? Can I burn my mother in a small family gathering for wearing garments made from two different threads?

Sturmhond whooped. "When people say impossible, they usually mean improbable." With the moonlight gleasing off the lenses oh his goggle and his greatcoaf billowing around him, he looked like a complete madman. •chapter 7, page 120

Even with the intention to be quiet, human beings seldom can restrain from comment or at least grumbled cursing; we are the chattering species, as much as we are anything else - Odd Thomas - Odd Apocalypse by Dean Koontz pg 56 chapter 7

Chapter7

Sturmhond whooped. "When people say impossible, they usually mean improbable." With the moonlight gleasing off the lenses oh his goggle and his greatcoaf billowing around him, he looked like a complete madman. • chapter 7, page 120

James Connolly, 1916: 'The worker is the slave of capitalist society: the female worker is the slave of that slave.

Chapter7

believe every trading education has three parts: The mechanical aspect (Chapter 2) The technical aspect (Chapters 3-7) The psychological aspect

The double role of living systems as parts and wholes requires the interplay of two opposite tendencies: an integrative tendency to function as part of a larger whole, and a self-assertive, or self-organizing tendency to preserve individual autonomy (see Chapter 7).

You know that I hate you, Roark. I hate you for what you are, for wanting you, for having to want you. I'm going to fight you-and I'm going to destroy you-and I tell you this as calmly as I told you that I'm a begging animal. I'm going to pray that you can't be destroyed-I tell you this, too-even though I believe in nothing and have nothing to pray to. But I will fight to block every step you take. I will fight to tear every chance you want away from you. I will hurt you through the only thing that can hurt you-through your work. I will fight to starve you, to strangle you on the things you won't be able to reach. I have done it to you to today-and that is why I shall sleep with you tonight. Part 2, Chapter 7, pg. 272-3 The Fountainhead

Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Bhagwad Geeta chapter 7 verse 20

The President is merely the most important among a large number of public servants. He should be supported or opposed exactly to the degree which is warranted by his good conduct or bad conduct, his efficiency or inefficiency in rendering loyal, able, and disinterested service to the nation as a whole. Therefore it is absolutely necessary that there should be full liberty to tell the truth about his acts, and this means that it is exactly as necessary to blame him when he does wrong as to praise him when he does right. Any other attitude in an American citizen is both base and servile. To announce that there must be no criticism of the President, or that we are to stand by the President, right or wrong, is not only unpatriotic and servile, but is morally treasonable to the American public. Nothing but the truth should be spoken about him or any one else. But it is even more important to tell the truth, pleasant or unpleasant, about him than about any one else.

Chapter 1: Fan Number One Chapter 2: A Portrait of the Author as a Young Girl Chapter 3: Mystery Man Chapter 4: City Kid Chapter 5: The Plot Thickens Chapter 6: Reality Attack Chapter 7: Business Lesson Chapter 8: A Portrait of the Bulldog as a Young Girl Chapter 9: The Agent Chapter 10: The Chosen Grown-Up Chapter 11: Welcome to the Club Chapter 12: In or Out? Chapter 13: Open for Business Chapter 14: Judgment Day Chapter 15: A New Island Chapter 16: Poker, Anyone? Chapter 17: High Stakes, Aces Wild Chapter 18: The Long Arm of the Law Chapter 19: The Red Pencil Blues

Structuring jobs to fit personality is almost certain to lead to favoritism and conformity. And no organization can afford either. It needs equity and impersonal fairness in its personnel decisions. Or else it will either lose its good people or destroy their incentive. And it needs diversity. Or else it will lack the ability to change and the ability for dissent which (as Chapter 7 will discuss) the right decision demands.

CHAPTER 7

You see, I believe greatly in the influence of women. Living with women helps to make a man a gentleman." (Chapter 7)

President Josiah Bartlet: Good. I like your show. I like how you call homosexuality an abomination. Dr. Jenna Jacobs: I don't say homosexuality is an abomination, Mr. President. The Bible does. President Josiah Bartlet: Yes, it does. Leviticus. Dr. Jenna Jacobs: 18:22. President Josiah Bartlet: Chapter and verse. I wanted to ask you a couple of questions while I had you here. I'm interested in selling my youngest daughter into slavery as sanctioned in Exodus 21:7. She's a Georgetown sophomore, speaks fluent Italian, always cleared the table when it was her turn. What would a good price for her be? While thinking about that, can I ask another? My Chief of Staff Leo McGarry insists on working on the Sabbath. Exodus 35:2 clearly says he should be put to death. Am I morally obligated to kill him myself, or is it okay to call the police? Here's one that's really important 'cause we've got a lot of sports fans in this town: Touching the skin of a dead pig makes one unclean. Leviticus 11:7. If they promise to wear gloves, can the Washington Redskins still play football? Can Notre Dame? Can West Point? Does the whole town really have to be together to stone my brother John for planting different crops side by side? Can I burn my mother in a small family gathering for wearing garments made from two different threads? Think about those questions, would you? One last thing: While you may be mistaking this for your monthly meeting of the Ignorant Tight-Ass Club, in this building, when the President stands, nobody sits.

There are times when it is prudent to turn the other cheek, especially when it comes to spouses, family members, and friends. Courtesy and love are contagious and are far more effective over the long-haul than trying to ruin the reputation and well-being of another. (Chapter 7)

The French Revolution, which is nothing more nor less than the ideal armed with the sword, rose abruptly, and by that very movement, closed the door of evil and opened the door of good. It released the question, promulgated truth, drove away miasma, purified the century, crowned the people. We can say it created man a second time, in giving him a second soul, his rights. Page 997 Saint-Denis chapter 7 Argot part III

Quinn froze. There was nothing he could do now that would not be a mistake. Whatever choice he made--and he had to make a choice--would be arbitrary, a submission to chance. Uncertainty would haunt him to the end. At that moment, the two Stillmans started on their way again. The first turned right, the second turned left. Quin craved an amoeba's body, wanting to cut himself in half and run off in two directions at once. (Chapter 7)

Achieve excellence, don’t just avoid errors (this was introduced in chapter 7). Build trust and take care of your people. Use your legacy for inspiration. Use guiding principles for decision criteria. Use immediate recognition to reinforce desired behaviors. Begin with the end in mind. Encourage a questioning attitude over blind obedience

shelf, stand mountains of neatly stacked cans and packages. A reserve of food to last the siege of Leningrad. CHAPTER 7 It was my luck to have a few good teachers in my youth, men and women who came into my dark head and lit a match.

I've found that he way a person feels about cats-and the way they feel about him or her in return-is usually an excellent gauge by which to measure a person's character

Nothing turns me on more than showing a woman all the reasons why she can’t handle me.

When writing fiction, memories still filter in, and these memories twist and distort and transform until they become living, breathing pieces of the story, as they have here.

All mankind is of one author,” he said slowly, “ and is one volume. When one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated. Then there are bits I havena got by heart, but I liked this one: The bell doth toll for him that thinks it doth”—and his hand squeezed mine gently—“and though it intermit again, yet from that minute that that occasion wrought upon him, he is united to God.” “Hmm.” I thought about that for a bit.

If I endeavor to undeceive people as to the rest of his conduct, who will believe me? The general prejudice against Mr. Darcy is so violent that it would be the death of half the good people in Meryton, to attempt to place him in an amiable light. -Chapter 7

Stress and glucocorticoids have inverted-U effects here as well. Moderate, transient stress (or exposure to the equivalent glucocorticoid levels) increases spine number in the hippocampus; sustained stress or glucocor-ticoid exposure does the opposite.7 Moreover, major depression or anxiety—two disorders associated with elevated glucocorticoid levels—can reduce hippocampal dendrite and spine number. This arises from decreased levels of that key growth factor mentioned earlier this chapter, BDNF. Sustained stress and glucocorticoids also cause dendritic retraction and synapse loss, lower levels of NCAM (a “neural cell adhesion molecule” that stabilizes synapses), and less glutamate release in the frontal cortex.

Why didn’t you ever go to school, Joe, when you were as little as me?’ ‘Well, Pip,’ said Joe, taking up the poker, and settling himself to his usual occupation when he was thoughtful, of slowly raking the fire between the lower bars; ‘I’ll tell you. My father, Pip, he were given to drink, and when he were overtook with drink, he hammered away at my mother, most onmerciful. It were a’most the only hammering he did, indeed, ‘xcepting at myself. And he hammered at me with a wigour only to be equaled by the wigour with which he didn’t hammer at his anwil. – You’re a-listening and understanding Pip?’ ‘Yes, Joe.’ ‘’Consequence, my mother and me we ran away from my father, several times; and then my mother she’d go out to work, and she’d say, “Joe,” she’d say, “now, please God, you shall have some schooling, child,” and she’d put me to school. But my father were that good in his hart that he couldn’t abear to be without us. So he’d come with a most tremenjous crowd, and make such a row at the doors of the houses where we was, that they used to be obligated to have no more to do with us and to give us up to him. And then he took us home and hammered us. Which, you see, Pip,’ said Joe, pausing in his meditative raking of the fire and looking at me, ‘were a drawback on my learning.’ Chapter 7

were running down his cheeks. I hadn’t seen him cry in years, not even when Mom and Dad had been killed. (I remembered the funeral. I had sobbed in spite of myself; Soda had broken down and bawled like a baby; but Darry had only stood there, his fists in his pockets and that look on his face, the same helpless, pleading look that he was wearing now.) In that second what Soda and Dally and Two-Bit had been trying to tell me came through. Darry did care about me, maybe as much as he cared about Soda, and because he cared he was trying too hard to make something of me. When he yelled “Pony, where have you been all this time?” he meant “Pony, you’ve scared me to death. Please be careful, because I couldn’t stand it if anything happened to you.” Darry looked down and turned away silently. Suddenly I broke out of my daze. “Darry!” I screamed, and the next thing I knew I had him around the waist and was squeezing the daylights out of him. “Darry,” I said, “I’m sorry . . .” He was stroking my hair and I could hear the sobs racking him as he fought to keep back the tears. “Oh, Pony, I thought we’d lost you . . . like we did Mom and Dad . . .” That was his silent fear then—of losing another person he loved. I remembered how close he and Dad had been, and I wondered how I could ever have thought him hard and unfeeling. I listened to his heart pounding through his T-shirt and knew everything was going to be okay now. I had taken the long way around, but I was finally home. To stay. Chapter 7

Well, I may not have a framed Latin diploma, but I know crazy talk when I hear it. Alcohol has been an important part of the human diet for thousands of years. The Bible is filled with references to people drinking alcohol, such as this quotation from the Book of Effusions, Chapter Eight, Verse Six, Row 7:

All mankind is of one author,” he said slowly, “ and is one volume. When one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated. Then there are bits I havena got by heart, but I liked this one: The bell doth toll for him that thinks it doth”—and his hand squeezed mine gently—“and though it intermit again, yet from that minute that that occasion wrought upon him, he is united to God.

And even though it was ridiculously childish, in the end I had to call myself a faggot, which really annoyed me, because 1. I don't think that word should ever be used by anyone, let alone me, and 2. As it happens, I am not gay, and furthermore, 3. Chuck Parson made it out like calling yourself a faggot was the ultimate humiliation, even though there's nothing at all embarrassing about being gay.

Today the Siberians, the White Russians, and the people of the steppes live extremely healthy lives. For that reason they are better equipped for development and in the long run biologically superior to the Germans. -- quoted by Albert Speer in Inside the Third Reich, Chapter 7: Obersalzberg (years before the start of the war)

Mungu ni mwandishi wa hadithi ya maisha yangu na ndiye anayeandika ukurasa wa mwisho.

I see the concern in her eyes and I want to laugh. After the way I treat her, she would still do anything for me, just like the rest of them...

I saw you fight last night. You sure have got some fancy moves with those swords of yours. Haven’t seen anyone move like that, well, ever, and I was in the Special Forces.

Chapter 7: Visualization - Mental Imagery IS Mental Toughness “Mental will is a muscle that needs exercise, just like the muscles of the body” (Lynn Jennings)

Chapter Nine Across the Desert

How come Aquaman can control whales? They’re mammals! Makes no sense. ​ CHAPTER 7 LOG ENTRY: SOL 63 I finished making water some time ago. I’m no longer in danger of blowing myself up. The potatoes are growing nicely. Nothing has conspired to kill me in weeks. And seventies TV keeps me disturbingly more entertained than it should. Things are stable here on Mars. It’s

(Archidamus:) For all men are angry when they not only suffer but see, and some strange form of calamity strikes full upon the eye; the less they reflect the more ready they are to fight; above all men the Athenians, who claim imperial power, and are more disposed to invade and waste their neighbour's land than to look on while their own is being wasted. (Book 2 Chapter 11.7-8)

His (Themistocles) mind was turned in this direction, as I conceive, from observing that the King's armament had met with fewer obstacles by sea than by land.The Piraeus appeared to him to be of more real consequence than the upper city. He was fond of telling the Athenians that if ever they were hard pressed on land they should go down to the Piraeus and fight the world at sea. (Book 1 Chapter 93.7)

We try to recover one (NREM) a little sooner than the other (REM), but make no mistake, the brain will attempt to recoup both, trying to salvage some of the losses incurred. It is important to note, however, that regardless of the amount of recovery opportunity, the brain never comes close to getting back all the sleep it has lost. This is true for total sleep time, just as it is for NREM sleep and for REM sleep. That humans (and all other species) can never “sleep back” that which we have previously lost is one of the most important take-homes of this book, the saddening consequences of which I will describe in chapters 7 and 8.

You need more hugs.” I glanced up at the ghost. “Excuse me?” “There’s a chapter in the psychology book I’m reading that says you need a minimum of four hugs a day just to survive.” “Four per day? That sounds like a lot.

And now they had arrived at an independent opinion that it was better far, and would be more advantageous both for themselves and for the whole body of the allies, that their city should have a wall; when any member of a confederacy had not equal military advantages, his counsel could not be of equal weight or worth.Either all the allies should pull down their walls, or they should acknowledge that the Athenians were in the right. (Book 1 Chapter 91.6-7)

In the first chapter, for example, when Job first gets all the bad news about the deaths of his children and the loss of his estate, we are told that “Job got up and tore his robe” and then he “fell to the ground” (Job 1:20), but then the author adds, “In all this Job sinned not” (Job 1:22). Here is a man already behaving in a way that many pious Christians would consider at least unseemly or showing a lack of faith. He rips his clothes, falls to the ground, cries out. He does not show any stoical patience. But the biblical text says, “In all this Job sinned not.” By the middle of the book, Job is cursing the day he is born and comes very close to charging God with injustice in his angry questions. And yet God’s final verdict on Job is surprisingly positive. At the end of the book, God turns to Eliphaz, the first of Job’s friends, and says: “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer (Job 42:7–9). Job’s grief was expressed with powerful emotion and soaring rhetoric. He did not “make nice” with God, praying politely. He was brutally honest about his feelings. And while God did—as we will see later—forcefully call Job to acknowledge his unfathomable wisdom and majesty, nevertheless God ultimately vindicated him. A Bruised Reed He Will Not Break It is not right, therefore, for us to simply say to a person in grief and sorrow that they need to pull themselves together. We should be more gentle and patient with them. And that means we should also be gentle and patient with ourselves. We should not assume that if we are trusting in God we won’t weep, or feel anger, or feel hopeless.

What I mean is, it reminded me of one of the happiest moments of childhood, before broken wrists and purpling bruises and nasty names hissed when my mother’s back was turned. Before “Who do you think you are? You’re ugly. You’re nobody.

He really did want to leave her alone. Forever. Every time they crossed paths he became more and more entangled. He didn't know why. It wasn't as though she was charming or pleasant. But she was beautiful and seductive as hell. Damn it!" Chapter 7

At any point where they saw the Corcyraeans distressed, the Athenians appeared and kept the enemy in check; but the generals, who were afraid of disobeying their instructions, would not begin the attack themselves. […] At first they had abstained from actual collision, but when the Corcyraeans fled outright and the Corinthians pressed them hard, then every man fell to work; all distinctions were forgotten;— the time had arrived when Corinthian and Athenian were driven to attack one another. (Book 1 Chapter 49.4, 49.7)

What did theories matter any more? She wanted to say. The rats have taken over the ship, it's often as simple as that; the rest is narcissistic crap. It must be. (...) For exploitation read property and you have the whole bit. First the exploiter hits the wage-slave over the head with his superior wealth; then he brainwashes him into believing that the pursuit of property is a valid motive for breaking him at the grindstone. That way he has him hooked twice over. (...) "You disappoint me, Charlie. All of a sudden you lack consistency. You've made the perceptions. Why don't you go out and do something about them? Why do you appear here one minute as an intellectual who has the eye and brain to see what is not visible to the deluded masses, the next you have not the courage to go out and perform a small service - like theft - like murder - like blowing something up - say, a police station - for the benefit of those whose hearts and minds are enslaved by the capitalist overlords? Come on, Charlie, where's the action? You're the free soul around here. Don't give us the words, give us the deeds." (...) Anger suspended her bewilderment and dulled the pain of her disgrace (...) She wished terribly that she could go mad so that everyone would be sorry for her; she wished she was just a raving lunatic waiting to be let off, not a stupid little fool of a radical actress (...) (part I, chapter 7)

I grew up a PK ("preacher's kid"). Emma, the heroine of this book, is a vicar's daughter. I want to make clear that Emma's father is nothing like my own. My father was - and is - loving, patient, supportive, and understanding. Thanks, Dad. This book's for you. Please don't read chapters 7,9,11,17,19,21 or 28.

So Nymphodorus came to Athens, negotiated the alliance with Sitalces, and got his son Sadocus enrolled an Athenian citizen. He also undertook to terminate the war in Chalcidicè, promising that he would persuade Sitalces to send the Athenians an army of Thracian horsemen and targeteers. He further reconciled Perdiccas with the Athenians, and persuaded them to restore Thermè to him Whereupon Perdiccas joined the Athenian army under Phormio, and with him fought against the Chalcidians. Thus Sitalces the son of Teres king of Thrace, and Perdiccas son of Alexander king of Macedonia, entered into the Athenian alliance. (Book 2 Chapter 29.5-7)

of Jesus. Many Christians do not understand the power in the use of the weapons that God has given us against the enemy. Unbelievers could sit throughout the night, chanting incantations or reciting things against people. 3. Gives emotional healing. 4. Gives mental healing. 5. Helps in battling dark powers. 6. Helps in battling the adversary. 7. Gives financial healing If you stand in front of your shop or house and plead the Blood of Jesus every day, you will find out that the powers of darkness in that environment will dissipate. As we are moving towards the End Times, we need to plead the Blood of Jesus, all the time. There is a lot of tragedy and disaster all over the place. Too many Christians are being robed or cheated or raped or murdered. Many are being hypnotised and confused. Pleading the Blood of Jesus, will give you immunity against these things. 8. Cleanses from all sins. Jesus came to die for the sins of the world and His Blood was shed for us. You can claim the cleansing power in His Blood and God will open a new chapter in your life.

Hence every teaching that flatters or indulges the flesh and teaches temporal things is not of God, because it is not a rod but a reed and softness of clothing (Matt. 11:7-8).

We, who teach the Word purely with great zeal and diligence, and seek nothing else than the welfare of Germany, are bearing the bitterest hatred and envy of all classes.

There is nothing more insufferable and poisonous on earth than a barefoot monk.

God has found out the guilt of your servants;

God is the Poet, and we are the verses or songs He writes.

Thus although Nebuchadnezzar no longer remembered his dream, yet he could not forget the impression it made.

it is completely contrary to the nature of sin to confess that one has sinned.

He who does not fear the truth should fear a lie and should worship an image or a phantom as God.

and whatever good Germany has is not the result of her own power, virtue, or wisdom, but has been received from those rejected, despised, and accursed people who are called Christians

Unexpectedly, we found that the factors most people usually think of as driving group performance—i.e., cohesion, motivation, and satisfaction—were not statistically significant. The largest factor in predicting group intelligence was the equality of conversational turn taking; groups where a few people dominated the conversation were less collectively intelligent than those with a more equal distribution of conversational turn taking. The second most important factor was the social intelligence of a group’s members, as measured by their ability to read each other’s social signals. Women tend to do better at reading social signals, so groups with more women tended to do better (see the Social Signals Special Topic Box [at the end of Chapter 7]).

Hermione made purple and gold streamers erupt from the end of her wand and drape themselves artistically over the trees and bushes. “Nice,” said Ron, as with one final flourish of her wand, Hermione turned the leaves on the crabapple tree to gold. “You’ve really got an eye for that sort of thing.” “Thank you, Ron!” said Hermione, looking both pleased and a little confused. Harry turned away, smiling to himself. He had a funny notion that he would find a chapter on compliments when he found time to peruse his copy of Twelve Fail-Safe Ways to Charm Witches; he caught Ginny’s eye and grinned at her before remembering his promise to Ron and hurriedly striking up a conversation with Monsieur Delacour. “Out of the way, out of the way!” sang Mrs. Weasley, coming through the gate with what appeared to be a giant, beach-ball-sized Snitch floating in front of her. Seconds later Harry realized that it was his birthday cake, which Mrs. Weasley was suspending with her wand, rather than risk carrying it over the uneven ground. When the cake had finally landed in the middle of the table, Harry said, “That looks amazing, Mrs. Weasley.” “Oh, it’s nothing, dear,” she said fondly. Over her shoulder, Ron gave Harry the thumbs-up and mouthed, Good one.

Acts as Historical Fiction The book of Acts has been all but discredited as a work of apologetic historical fiction.1 Nevertheless, its author (traditionally Luke, the author of the Gospel: see Chapter 7, §4) may have derived some of its material or ideas from earlier traditions, written or oral. But the latter would still be extremely unreliable (note, for example, the condition of oral tradition under Papias, as discussed in Chapter 8, §7) and wholly unverifiable (and not only because teasing out what Luke inherited from what Luke chose to compose therefrom is all but impossible for us now). Thus, our best hope is to posit some written sources, even though their reliability would be almost as hard to verify, especially, again, as we don’t have them, so we cannot distinguish what they actually said from what Luke added, left out, or changed.

Thus a certain Silvanus refused to look at the sun because it was a physical light. At last, however, he saw in a vision that hell was full of monks.5 God undoubtedly abominates and condemns the superstitions of those men.

Fletcher was the instigator of a fad for extremely thorough chewing. We are not talking about British Prime Minister William Gladstone’s thirty-two chews per bite. We are talking about this: “One-fifth of an ounce of the midway section of the young garden onion, sometimes called ‘challot,’ has required seven hundred and twenty-two mastications before disappearing through involuntary swallowing.” (More on chewing and the “oral device” in chapter 7.)

And had it not been for our prayer and word, Germany would doubtless be in a different condition; and if she had been without the word which we teach and without our prayers, conditions in Germany would be in a most wretched plight.

(Pericles:) In a single pitched battle the Peloponnesians and their allies are a match for all Hellas, but they are not able to maintain a war against a power different in kind from their own; they have no regular general assembly, and therefore cannot execute their plans with speed and decision. The confederacy is made up of many races; all the representatives have equal votes, and press their several interests. There follows the usual result, that nothing is ever done properly. For some are all anxiety to be revenged on an enemy, while others only want to get off with as little loss as possible. The members of such a confederacy are slow to meet, and when they do meet, they give little time to the consideration of any common interest, and a great deal to schemes which further the interest of their particular state. Every one fancies that his own neglect will do no harm, but that it is somebody else's business to keep a look-out for him, and this idea, cherished alike by each, is the secret ruin of all. (Book 1 Chapter 141.6-7)

The propositions that accompany most of the chapters . . . are not as snappy as I would prefer—but there’s a reason for their caution and caveats. On certain important points, the clamor of genuine scientific dispute has abated and we don’t have to argue about them anymore. But to meet that claim requires me to state the propositions precisely. I am prepared to defend all of them as “things we don’t have to argue about anymore”—but exactly as I worded them, not as others may paraphrase them. Here they are: 1. Sex differences in personality are consistent worldwide and tend to widen in more gender-egalitarian cultures. 2. On average, females worldwide have advantages in verbal ability and social cognition while males have advantages in visuospatial abilities and the extremes of mathematical ability. 3. On average, women worldwide are more attracted to vocations centered on people and men to vocations centered on things. 4. Many sex differences in the brain are coordinate with sex differences in personality, abilities, and social behavior. 5. Human populations are genetically distinctive in ways that correspond to self-identified race and ethnicity. 6. Evolutionary selection pressure since humans left Africa has been extensive and mostly local. 7. Continental population differences in variants associated with personality, abilities, and social behavior are common. 8. The shared environment usually plays a minor role in explaining personality, abilities, and social behavior. 9. Class structure is importantly based on differences in abilities that have a substantial genetic component. 10. Outside interventions are inherently constrained in the effects they can have on personality, abilities, and social behavior.

[F]or a time of public need they thought that there was no man like him. During the peace while he was at the head of affairs he ruled with prudence; under his guidance Athens was safe, and reached the height of her greatness in his time. When the war began he showed that here too he had formed a true estimate of the Athenian power. He survived the commencement of hostilities two years and six months; and, after his death, his foresight was even better appreciated than during his life. For he had told the Athenians that if they would be patient and would attend to their navy, and not seek to enlarge their dominion while the war was going on, nor imperil the existence of the city, they would be victorious; but they did all that he told them not to do, and in matters which seemingly had nothing to do with the war, from motives of private ambition and private interest they adopted a policy which had disastrous effects in respect both of themselves and of their allies; their measures, had they been successful, would only have brought honour and profit to individuals, and, when unsuccessful, crippled the city in the conduct of the war. (Book 2 Chapter 65.4-7)

Thus the Turks also regard us as damned because of the disasters and troubles we endure. But they promise themselves eternal happiness because they flourish in this life with wealth and power. This is the Egyptian philosophy and the Turkish religion. The Christian doctrine refutes it, as is taught elsewhere.

Miss Fergusson had maintained, when they first stood before the haloed mountain, that there were two explanations of everything, that each required the exercise of faith, and that we had been given free will in order that we might choose between them. This dilemma was to preoccupy Miss Logan for years to come. 7

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

It was not only anger in me. I was nineteen, and a guarded nineteen who'd worked to feel nothing in this direction, so that when I did feel it, right there in that moment, when I did feel that I loved her, it was not with reason or ritual, nor the way that makes families and homes, but the way that wrecks them, I was undone.

Of all the conceptions of the divine, of all the language Jesus could put on the lips of the God character in the story he tells, that’s what he has the Father say. “You are always with me, and everything I have is yours.” ... Millions of people in our world were told that God so loved the world, that God sent his son to save the world, and that if they accept and believe in Jesus, then they’ll be able to have a relationship with God... But there’s more. Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them "the gospel" does, and they were hit by a car and died later that same day, God will have no choice but to punish them forever in conscious torment in hell... A loving heavenly father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony... if your God is loving one second and cruel the next, if your God will punish people for all eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, acceptable, awful reality... sometimes the reason people have a problem accepting the gospel is that they sense that the God lurking behind Jesus isn’t safe, loving, or good. It doesn’t make sense, it can’t be reconciled, and so they say no... God creates, because the endless joy and peace and shared life at the heart of this God knows no other way. Jesus invites us into THAT relationship, the one at the center of the universe... so when the gospel is diminished to a question of whether or not a person will “get into heaven,” that reduces the good news to a ticket, a way to get past the bouncer and into the club. The good news is better than that. (excerpts all from chapter 7)

Getting Started Setting up your Kindle Oasis Kindle controls Status indicators Keyboard Network connectivity VoiceView screen reader Special Offers and Sponsored Screensavers Chapter 2 Navigating Your Kindle The Kindle Home screen Toolbars Tap zones Chapter 3 Acquiring & Managing Kindle Content Shop for Kindle and Audible content anytime, anywhere Recommended content Managing your Kindle Library Device and Cloud storage Removing items from your Kindle Chapter 4 Reading Kindle Documents Understanding Kindle display technology Customizing your text display Comic books Children's books Images Tables Interacting with your content Navigating a book Chapter 5 Playing Audible Books Pairing a Bluetooth audio device Using the Audible Player Audiobook bookmarks Downloading Audible books Audiobook Library Management Chapter 6 Features X-Ray Word Wise Vocabulary Builder Amazon FreeTime (Amazon Fire for Kids in the UK) Managing your Amazon Household Goodreads on Kindle Time to Read Chapter 7 Getting More from Your Kindle Oasis Carrying and reading personal documents Reading Kindle content on other devices Sharing Using your Kindle with your computer Using the Experimental Web Browser Chapter 8 Settings Customizing your Kindle settings The Settings contextual menu Chapter 9 Finding Additional Assistance Appendix A Product Information

CHAPTER THREE IN ONE PAGE Multitrack     1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain.     2. When you consider multiple options simultaneously, you learn the “shape” of the problem.     •  When designers created ads simultaneously, they scored higher on creativity and effectiveness.     3. Multitracking also keeps egos in check—and can actually be faster!     •  When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan.     4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions.     5. Beware “sham options.”     •  Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options.     6. Toggle between the prevention and promotion mindsets.     •  Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes.     •  Companies who used both mindsets performed much better after a recession.     •  Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress.     7. Push for “this AND that” rather than “this OR that.

Thus over and above the fact that we sin gravely against God, we also afflict ourselves; we take a stand against ourselves and fight until a brother comes up to console and buoy us up with the Word and say: “Why are you insane? Why are you imagining things in your dreams? You are mistaken. God is not angry with you; He has taken away your sin, etc.” For a heart that tortures itself needs such a remedy and the comfort of a brother.

Chapter 96: The Clot, READ 1. READ in the name of your Lord Who creates, 2. Creates man from a clot! 3. READ, for your Lord is most Generous; 4. It is He Who teaches by means of the pen, 5. Teaches man what he does not know. 6. However man acts so arrogant, 7. For he considers he is self-sufficient. 8. Yet to your Lord will be the Return! 9. Have you seen someone who stops 10. A worshipper as he prays? 11. Have you considered whether he is looking for guidance 12. Or ordering heedfulness? Have you seen whether he has rejected the message and turned away? 13. Does he not know that God sees everything? 14. Of course not! Yet if he does not stop, We shall catch him by his forelock! 15. Such a lying, sinful forelock! 16. Let him appeal to his henchmen. 17. We shall appeal to the avenging angels. 18. Of course, do not obey him; bow down on your knees, and come closer!

below and select the title. http://cma.wiley.com/WileyCMA/Section... In this part . . . Classic — a word that can be used to describe not only the books represented in this chapter, but the For Dummies series as a whole. When the For Dummies series began, personal computers were becoming widespread, but how exactly to use them was a bit of a mystery to many people. That’s why DOS For Dummies and Windows For Dummies (which we’ve updated with every edition of Windows, including Windows 7) made such a difference in people’s lives. But we didn’t stop with computers. French For Dummies showed everyone that the approach we used to teach people about computers could also be used to help people learn foreign languages. And Dr. Ruth Westheimer’s Sex For Dummies enlightened people all over the world about that topic. So move ahead to these chapters and enjoy. It’s a classic ride.

Wrapped up in all of this talk of acceptance and tolerance is the matter of judgment. The worst thing in the world, we are told, is to judge. We must never judge, never be judgmental. We are constantly reminded that Jesus said, “Do not judge” (Matthew 7:1). And those three words have become the most popular words ever uttered by Our Lord. We like to pretend that everything else He said is summarized by this one phrase. We treat “Do not judge” as the distillation of His life and ministry. There are over seven hundred thousand words in the Bible (yes, I counted), and we have come to believe that they all can be condensed down into those three. We’re wrong. Yes, He does tell us not to judge. But to understand what “Do not judge” actually means, and how it ought to apply to our lives, we have to look at those words in the context of Christ’s teachings. We don’t even have to look very hard, because He makes the point clear in the very same chapter of the Bible. Here is the full verse from the seventh chapter of Matthew: Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. The point here is that we must judge rightly and fairly, as Jesus says specifically in John 7:24: “Stop judging by mere appearances, but instead judge correctly.” The whole Bible is chock-full of judgments we are told to make about ourselves, about others, about actions and things and situations. Of course Jesus is not warning against judgment per se. He is warning, instead, against hypocritical and self-serving judgments. He says we must attend to the plank in our own eyes rather than focusing on the dust in our brother’s eye. But He does not recommend that we just leave our brother there to deal with the dust on his own. He tells us to take the plank out of our own eyes first and then help with the dust. This is both a practical and moral prescription. Moral because ignoring your plank would be self-righteous and dishonest. Practical because you cannot see well enough to handle the dust problem if you’ve got a big plank sticking in your eye. Judgment is good. We are commanded to judge. But our judgments themselves must be good, and made out of love and concern for our brother.

Accordingly, since a good nature and the Holy Spirit were joined, he had to become a distinguished poet, and there is no doubt at all that throughout his governorship he produced many other poems and contrived many other artifices of this kind that are not recorded in this book. But from this one example one can judge what kind of prophet he was, a man of the highest talent and spirit. In addition to these gifts, he had practice and experience in many troubles and vexations.

Knowing one’s emotions. Self-awareness—recognizing a feeling as it happens—is the keystone of emotional intelligence. As we will see in Chapter 4, the ability to monitor feelings from moment to moment is crucial to psychological insight and self-understanding. An inability to notice our true feelings leaves us at their mercy. People with greater certainty about their feelings are better pilots of their lives, having a surer sense of how they really feel about personal decisions from whom to marry to what job to take. 2. Managing emotions. Handling feelings so they are appropriate is an ability that builds on self-awareness. Chapter 5 will examine the capacity to soothe oneself, to shake off rampant anxiety, gloom, or irritability—and the consequences of failure at this basic emotional skill. People who are poor in this ability are constantly battling feelings of distress, while those who excel in it can bounce back far more quickly from life’s setbacks and upsets. 3. Motivating oneself. As Chapter 6 will show, marshaling emotions in the service of a goal is essential for paying attention, for self-motivation and mastery, and for creativity. Emotional self-control—delaying gratification and stifling impulsiveness—underlies accomplishment of every sort. And being able to get into the “flow” state enables outstanding performance of all kinds. People who have this skill tend to be more highly productive and effective in whatever they undertake. 4. Recognizing emotions in others. Empathy, another ability that builds on emotional self-awareness, is the fundamental “people skill.” Chapter 7 will investigate the roots of empathy, the social cost of being emotionally tone-deaf, and the reason empathy kindles altruism. People who are empathic are more attuned to the subtle social signals that indicate what others need or want. This makes them better at callings such as the caring professions, teaching, sales, and management. 5. Handling relationships. The art of relationships is, in large part, skill in managing emotions in others. Chapter 8 looks at social competence and incompetence, and the specific skills involved. These are the abilities that undergird popularity, leadership, and interpersonal effectiveness. People who excel in these skills do well at anything that relies on interacting smoothly with others; they are social stars.

ways in which our smartphones are changing us and undermining our spiritual health: Our phones amplify our addiction to distractions (chapter 1) and thereby splinter our perception of our place in time (12). Our phones push us to evade the limits of embodiment (2) and thereby cause us to treat one another harshly (11). Our phones feed our craving for immediate approval (3) and promise to hedge against our fear of missing out (10). Our phones undermine key literary skills (4) and, because of our lack of discipline, make it increasingly difficult for us to identify ultimate meaning (9). Our phones offer us a buffet of produced media (5) and tempt us to indulge in visual vices (8). Our phones overtake and distort our identity (6) and tempt us toward unhealthy isolation and loneliness (7). But it’s not just about warnings. Along the way, I have also attempted to commend twelve life disciplines we need to preserve our spiritual health in the smartphone age: We minimize unnecessary distractions in life to hear from God (chapter 1) and to find our place in God’s unfolding history (12). We embrace our flesh-and-blood embodiment (2) and handle one another with grace and gentleness (11). We aim at God’s ultimate approval (3) and find that, in Christ, we have no ultimate regrets to fear (10). We treasure the gift of literacy (4) and prioritize God’s Word (9). We listen to God’s voice in creation (5) and find a fountain of delight in the unseen Christ (8). We treasure Christ to be molded into his image (6) and seek to serve the legitimate needs of our neighbors (7).

The Uttarakhand BJP president declared similarly that pregnant women could avoid caesarean deliveries if they drank water from a river in the state.94 Prime Minister Narendra Modi himself claimed that India invented reproductive genetics and plastic surgery. In October 2014, he told a gathering of doctors and other professionals at a hospital in Mumbai: “We all read about Karna in the Mahabharata. If we think a little more, we realize that the Mahabharata says Karna was not born from his mother’s womb. This means that genetic science was present at that time. That is why Karna could be born outside his mother’s womb. . . . We worship Lord Ganesha. There must have been some plastic surgeon at that time who got an elephant’s head on the body of a human being and began the practice of plastic surgery.”95 Remarks such as these were met each time with protestation from “rationalists,” a category of intellectuals often affiliated with the communist Left. Three of them, known for their criticism of Hindu nationalist sectarianism and obscurantism, were murdered between 2013 and 2015: Narendra Dabholkar, the founder of the Maharashtra Blind Faith Eradication Committee; Govind Pansare, a long-standing member of the Indian Communist Party; and M. M. Kalburgi, former vice-chancellor of Kannada University in Hampi96 (see chapter 7). For obscurantists (whether they belong to a religious sect or an ethnonationalist movement), rationalists are key targets because they are viewed as blasphemers and pose a threat to their belief system by exposing the myths in which they believe.

According to Freud here, it is only by inhibiting or prohibiting sexual satisfaction that a more enduring investment can be made in someone. When real sexual satisfactions are thwarted, sexual desire for that person gives rise to a kind of symbolic idealization of him or her, leading to an affectionate current which is secondary, not primary. Idealization of the partner and affectionate love itself (we perhaps see the fullest expression of idealization in courtly love, as we shall see in Chapter 7) thus involve endless deferral and sublimation of the sexual drives. Affectionate love, which earlier in his work was either anaclitic or narcissistic (we shall turn to the latter of these in the second part of this book), here seems to involve idealization of the object, attention being paid to its spiritual merits as opposed to its sensual merits. Love is not considered here to precede sexual desire, but rather to result from the inhibition of sexual satisfaction. It leads to far greater excitement about the potential sexual partner than would have existed without such inhibition. In other words, restricted sexual access to the partner intensifies sexual excitation, ultimately leading to greater sexual satisfaction than would have been possible otherwise. Education or socialization channels the sexual drives so extensively into narrow pathways that they reach a feverish pitch and the sexual act becomes, in a certain sense, overvalued – this, Freud believes, is especially true of men. The idea here seems to be that the more a certain activity is inhibited or restricted, the more intense our desire for it becomes. As I have put it elsewhere, “prohibition eroticizes.

At first glance the Bible appeared to be a collection of unrelated books of history, poetry, rituals, philosophy, biography, and prophecy held together only by a binder’s stitch and glue. But I only had to read Genesis 11 and 12 to realize that seemingly unrelated and different books of the Bible had a clear plot, a thread that tied together all the books, as well as the Old and the New Testaments. Sin had brought a curse upon all the nations of the earth. God called Abraham to follow him because he wanted to bless all the nations of the earth through Abraham’s descendants.6 It didn’t take long to realize that God’s desire to bless human beings begins in the very first chapter of Genesis and culminates in the last chapter of the last book with a grand vision of healing for all nations.7 The implication was obvious: The Bible was claiming that I should read it because it was written to bless my nation and me. The revelation that God wanted to bless my nation of India amazed me. I realized it was a prediction I could test. It would confirm or deny the Bible’s reliability. If the Bible is God’s word, then had he kept this word? Had he blessed “all the nations of the earth”? Had my country been blessed by the children of Abraham? If so, that would be a good reason for me, an Indian, to check out this book. My investigation of whether God had truly blessed India through the Bible yielded incredible discoveries: the university where I was studying, the municipality and democracy I lived in, the High Court behind my house and the legal system it represented, the modern Hindi that I spoke as my mother tongue, the secular newspaper for which I had begun to write, the army cantonment west of the road I lived on, the botanical garden to the east, the public library near our garden, the railway lines that intersected in my city, the medical system I depended on, the Agricultural Institute across town—all of these came to my city because some people took the Bible seriously.

What exogenous causes are shifting the allocation of moral intuitions away from community, authority, and purity and toward fairness, autonomy, and rationality? One obvious force is geographic and social mobility. People are no longer confined to the small worlds of family, village, and tribe, in which conformity and solidarity are essential to daily life, and ostracism and exile are a form of social death. They can seek their fortunes in other circles, which expose them to alternative worldviews and lead them into a more ecumenical morality, which gravitates to the rights of individuals rather than chauvinistic veneration of the group. By the same token, open societies, where talent, ambition, or luck can dislodge people from the station in which they were born, are less likely to see an Authority Ranking as an inviolable law of nature, and more likely to see it as a historical artifact or a legacy of injustice. When diverse individuals mingle, engage in commerce, and find themselves on professional or social teams that cooperate to attain a superordinate goal, their intuitions of purity can be diluted. One example, mentioned in chapter 7, is the greater tolerance of homosexuality among people who personally know homosexuals. Haidt observes that when one zooms in on an electoral map of the United States, from the coarse division into red and blue states to a finer-grained division into red and blue counties, one finds that the blue counties, representing the regions that voted for the more liberal presidential candidate, cluster along the coasts and major waterways. Before the advent of jet airplanes and interstate highways, these were the places where people and their ideas most easily mixed. That early advantage installed them as hubs of transportation, commerce, media, research, and education, and they continue to be pluralistic—and liberal—zones today. Though American political liberalism is by no means the same as classical liberalism, the two overlap in their weighting of the moral spheres. The micro-geography of liberalism suggests that the moral trend away from community, authority, and purity is indeed an effect of mobility and cosmopolitanism.202