Claiming Benefit Quotes

why provide relationship benefits to someone who claims they don't want a relationship...

Ann Druyan suggests an experiment: Look back again at the pale blue dot of the preceding chapter. Take a good long look at it. Stare at the dot for any length of time and then try to convince yourself that God created the whole Universe for one of the 10 million or so species of life that inhabit that speck of dust. Now take it a step further: Imagine that everything was made just for a single shade of that species, or gender, or ethnic or religious subdivision. If this doesn’t strike you as unlikely, pick another dot. Imagine it to be inhabited by a different form of intelligent life. They, too, cherish the notion of a God who has created everything for their benefit. How seriously do you take their claim?

We should give ourselves the benefit of the doubt. We shouldn't shoot ourselves down before putting ourselves up there.

Pacifism is a shifty doctrine under which a man accept the benefits of the social group without being willing to pay-and claims a halo for his dishonesty.

Young people, Lord. Do they still call it infatuation? That magic ax that chops away the world in one blow, leaving only the couple standing there trembling? Whatever they call it, it leaps over anything, takes the biggest chair, the largest slice, rules the ground wherever it walks, from a mansion to a swamp, and its selfishness is its beauty. Before I was reduced to singsong, I saw all kinds of mating. Most are two-night stands trying to last a season. Some, the riptide ones, claim exclusive right to the real name, even though everybody drowns in its wake. People with no imagination feed it with sex—the clown of love. They don’t know the real kinds, the better kinds, where losses are cut and everybody benefits. It takes a certain intelligence to love like that—softly, without props. But the world is such a showpiece, maybe that’s why folks try to outdo it, put everything they feel onstage just to prove they can think up things too: handsome scary things like fights to the death, adultery, setting sheets afire. They fail, of course. The world outdoes them every time. While they are busy showing off, digging other people’s graves, hanging themselves on a cross, running wild in the streets, cherries are quietly turning from greed to red, oysters are suffering pearls, and children are catching rain in their mouths expecting the drops to be cold but they’re not; they are warm and smell like pineapple before they get heavier and heavier, so heavy and fast they can’t be caught one at a time. Poor swimmers head for shore while strong ones wait for lightning’s silver veins. Bottle-green clouds sweep in, pushing the rain inland where palm trees pretend to be shocked by the wind. Women scatter shielding their hair and men bend low holding the women’s shoulders against their chests. I run too, finally. I say finally because I do like a good storm. I would be one of those people in the weather channel leaning into the wind while lawmen shout in megaphones: ‘Get moving!

The architects who benefit us most maybe those generous enough to lay aside their claims to genius in order to devote themselves to assembling graceful but predominantly unoriginal boxes. Architecture should have the confidence and the kindness to be a little boring.

If we let everyone decide for themselves how they were best fit to benefit humanity, with no restrictions at all, how could they possibly end up with a distribution of labor more inefficient than the one we already have? This is a powerful argument for human freedom. Most of us like to talk about freedom in the abstract, even claim that it's the most important thing for anyone to fight or die for, but we don't think a lot about what being free or practicing freedom might actually mean. The main point of this book was not to propose concrete policy prescriptions, but to start us thinking about arguing about what a genuine free society might actually be like.

The reason we avoid the word "synergy" is because people generally claim more synergistic benefits than will come. Yes, it exists, but there are so many false promises. Berkshire is full of synergies - we don't avoid synergies, just claims of synergies.

Millions more people in Africa, Asia, South America, and the rest of the world have also had the benefit of racist European “cleansing” and “civilising” in which Christian religious orders played a heinous role that contradicted every godly thing they preached about and claimed to stand for. When Europe’s imperial powers sought new geographic regions to expand their spheres of influence in the nineteenth century, Africa — with its wealth of natural resources — became a prime target for colonisation in which Christianity played a major role as one of Colonialism’s “Three Cs”: Civilisation, Christianity, and Commerce.

Yet Smith’s claim that the selfish human urge to increase private profits is the basis for collective wealth is one of the most revolutionary ideas in human history – revolutionary not just from an economic perspective, but even more so from a moral and political perspective. What Smith says is, in fact, that greed is good, and that by becoming richer I benefit everybody, not just myself. Egoism is altruism.

I am not a pacifist. Pacifism is a shifty doctrine under which a man accepts the benefits of the social group without being willing to pay—and claims a halo for his dishonesty.

The fact is that the government, like a highwayman, says to a man: Your money, or your life...The government does not, indeed, waylay a man in a lonely place, spring upon him from the road side and, holding a pistol to his head, proceed to rifle his pockets. But the robbery is none the less a robbery on that account; and it is far more dastardly and shameful. The highwayman takes solely upon himself the responsibility, danger, and crime of his own act. He does not pretend that he has any rightful claim to your money, or that he intends to use it for your own benefit. He does not pretend to be anything but a robber...Furthermore, having taken your money, he leaves you as you wish him to do. He does not persist in following you on the road, against your will; assuming to be your rightful 'sovereign,' on account of the 'protection' he affords you.

Gourville claims that for new entrants to stand a chance, they can’t just be better, they must be nine times better. Why such a high bar? Because old habits die hard and new products or services need to offer dramatic improvements to shake users out of old routines. Gourville writes that products that require a high degree of behavior change are doomed to fail even if the benefits of using the new product are clear and substantial.

One particularly poor argument in defence of eating meat is that if humans did not eat animals, those animals would not have been brought into existence in the first place. Humans would simply not have bred them in the numbers they do breed them. The claim is that although these animals are killed, this cost to them is outweighed by the benefit to them of having been brought into existence. This is an appalling argument for many reasons. First, the lives of many of these animals are so bad that even if one rejected my argument one would still have to think that they were harmed by being brought into existence. Secondly, those who advance this argument fail to see that it could apply as readily to human babies that are produced only to be eaten. Here we see quite clearly that being brought into existence only to be killed for food is no benefit. It is only because killing animals is thought to be acceptable that the argument is thought to have any force.

If skeptics were willing to give the Gospels the same 'benefit of the doubt' they are willing to give other ancient documents, the Gospels would easily pass the test of authorship.

Because women should claim their power. We all know who benefits when they don’t, and it isn’t us.

[...] art instills the fundamental moral lesson: That you aren't the center of the universe. That others weren't created for your benefit. That they are just as real as you, with equal claimes to dignity and understanding.

Leftists may claim that their activism is motivated by compassion or by moral principles, and moral principle does play a role for the leftist of the oversocialized type. But compassion and moral principle cannot be the main motives for leftist activism. Hostility is too prominent a component of leftist behavior; so is the drive for power. Moreover, much leftist behavior is not rationally calculated to be of benefit to the people whom the leftists claim to be trying to help. For example, if one believes that affirmative action is good for black people, does it make sense to demand affirmative action in hostile or dogmatic terms? Obviously it would be more productive to take a diplomatic and conciliatory approach that would make at least verbal and symbolic concessions to white people who think that affirmative action discriminates against them. But leftist activists do not take such an approach because it would not satisfy their emotional needs. Helping black people is not their real goal. Instead, race problems serve as an excuse for them to express their own hostility and frustrated need for power. In doing so they actually harm black people, because the activists’ hostile attitude toward the white majority tends to intensify race hatred.

One of the benefits of aligning yourself with an indistinct cluster of people is that claiming to feel their pain is often enough.

The system doesn't want to make space, and no one who benefits from it wants to cede theirs. The only way to change the system is to stand up and claim your own.

If the Bahreini royal family can have an embassy, a state, and a seat at the UN, why should the twenty-five million Kurds not have a claim to autonomy? The alleviation of their suffering and the assertion of their self-government is one of the few unarguable benefits of regime change in Iraq. It is not a position from which any moral retreat would be allowable.

The man's labor that did the work is in the work. You can't make it go away. Even if it's paid for it's still there. If ownership lies in the benefit to a man then the mason owns all the work he does in the world and you caint put that claim aside nor quit it and it don't make no difference whose name is on the paper.

One reader of an early draft of this chapter complained at this point, saying that by treating the hypothesis of God as just one more scientific hypothesis, to be evaluated by the standards of science in particular and rational thought in general, Dawkins and I are ignoring the very widespread claim by believers in God that their faith is quite beyond reason, not a matter to which such mundane methods of testing applies. It is not just unsympathetic, he claimed, but strictly unwarranted for me simply to assume that the scientific method continues to apply with full force in this domain of truth. Very well, let's consider the objection. I doubt that the defender of religion will find it attractive, once we explore it carefully. The philosopher Ronaldo de Souza once memorably described philosophical theology as "intellectual tennis without a net," and I readily allow that I have indeed been assuming without comment or question up to now that the net of rational judgement was up. But we can lower it if you really want to. It's your serve. Whatever you serve, suppose I return service rudely as follows: "What you say implies that God is a ham sandwich wrapped in tin foil. That's not much of a God to worship!". If you then volley back, demanding to know how I can logically justify my claim that your serve has such a preposterous implication, I will reply: "oh, do you want the net up for my returns, but not for your serves? Either way the net stays up, or it stays down. If the net is down there are no rules and anybody can say anything, a mug's game if there ever was one. I have been giving you the benefit of the assumption that you would not waste your own time or mine by playing with the net down.

And are you suspicious of me? (Maggie) Woman, I’m suspicious of anyone who acts altruistically. I’ve only known a handful of people in my entire life who were actually kind. The vast majority of people only help others when they know it’ll benefit them in some manner. (Sin)

The disorders that psychology associates with the dissonance between what parents say to children and what children know to be reality - from deep insecurities to chronic anxiety to depression - are not to be found among the hunter-gatherers I have known. This is not to claim that they are people who know nothing of mental illness. Rather, it is to look at the absence of a particular kind of illness, one that in my own society is somewhere between common and the norm. The apparent sturdiness of the hunter-gatherer personality, the virtual universality of self-confidence and equanimity, the absence of anxiety disorders and most depressive illnesses - these may well be the benefits of using words to tell the truth.

His followers called him Mahasamatman and said he was a god. He preferred to drop the Maha- and the -atman, however, and called himself Sam. He never claimed to be a god. But then, he never claimed not to be a god. Circumstances being what they were, neither admission could be of any benefit. Silence, though, could.

Many outsiders clarified that they believe Christians have a right (even an obligation) to pursue political involvement, but they disagree with our methods and our attitudes. They say we seem to be pursuing an agenda that benefits only ourselves; that we expect too much out of politics; they question whether we are motivated by our economic status rather than faith perspectives when we support conservative politics; they claim we act and say things in an unchristian manner; they wonder whether Jesus would use political power as we do; and they are concerned that we overpowered the voices of other groups.

Secularism should not be equated with Stalinist dogmatism or with the bitter fruits of Western imperialism and runaway industrialisation. Yet it cannot shirk all responsibility for them, either. Secular movements and scientific institutions have mesmerised billions with promises to perfect humanity and to utilise the bounty of planet Earth for the benefit of our species. Such promises resulted not just in overcoming plagues and famines, but also in gulags and melting ice caps. You might well argue that this is all the fault of people misunderstanding and distorting the core secular ideals and the true facts of science. And you are absolutely right. But that is a common problem for all influential movements. For example, Christianity has been responsible for great crimes such as the Inquisition, the Crusades, the oppression of native cultures across the world, and the disempowerment of women. A Christian might take offence at this and retort that all these crimes resulted from a complete misunderstanding of Christianity. Jesus preached only love, and the Inquisition was based on a horrific distortion of his teachings. We can sympathise with this claim, but it would be a mistake to let Christianity off the hook so easily. Christians appalled by the Inquisition and by the Crusades cannot just wash their hands of these atrocities – they should rather ask themselves some very tough questions. How exactly did their ‘religion of love’ allow itself to be distorted in such a way, and not once, but numerous times? Protestants who try to blame it all on Catholic fanaticism are advised to read a book about the behaviour of Protestant colonists in Ireland or in North America. Similarly, Marxists should ask themselves what it was about the teachings of Marx that paved the way to the Gulag, scientists should consider how the scientific project lent itself so easily to destabilising the global ecosystem, and geneticists in particular should take warning from the way the Nazis hijacked Darwinian theories.

Consumers say they don’t want to be tracked, but in fact they keep feeding the machine with their data, because they want to claim their benefits. This

I find it easier to claim that I am friends with a monkey rather than with a man.

Most women have a problem with being seen as a sex object by men, or so they claim, but do not have a problem with benefitting from, or even exploiting, their being seen as a sex object by a man.

Nook people can overstate their love for a movie, having only watched it once. They are alert to how some spectacles become basically unbearable the second time. And, well, there are benefits to claiming something you’ve only experienced once as your favorite. It’s useful to have many favorites.

ritual—any ritual—establishes a certain kind of mindset; perhaps this is why rituals benefit even those who claim they’re not important. When a routine works for us, we don’t have to pay attention to it, but a ritual calls us to fully participate in what we’re doing—even if it’s as simple as savoring a cup of tea. The specific action doesn’t matter, but its rhythm, regularity, and meaning do.

We are talking about love, and love is something you do for someone else, not something you do for yourself. Most of us do things each day that do not come "naturally" for us. For some of us, that is getting out of bed in the morning. We go against our feelings and get out of bed. Why? Because we believe there is something worthwhile to do that day. And normally, before the day is over, we feel good about having gotten up. Our actions preceded our emotions. The same is true with love. We discover the primary love language of our spouse, and we choose to speak it whether or not it is natural for us. We are not claiming to have warm, excited feelings. We are simply choosing to do it for his or her benefit. We want to meet our spouses emotional needs, and we reach out to speak his love language. In so doing, his emotional love tank is filled and chances are he will reciprocate and speak our language. When he does our emotions return, and our love tank begins to fill. p139

The key word among advocates of multiculturalism became “diversity.” Sweeping claims for the benefits of demographic and cultural diversity in innumerable institutions and circumstances have prevailed without a speck of evidence being asked for or given. It is one of the purest examples of arguments without arguments, and of the force of sheer repetition, insistence and intimidation.

No wonder that tantra is so popular today in the West: it offers the ultimate "spiritual logic of late capitalism" uniting spirituality and earthly pleasures, transcendence and material benefits, divine experience and unlimited shopping. It propagates the permanent transgression of all rules, the violation of all taboos, instant gratification as the path to enlightenment; it overcomes old-fashioned "binary" thought, the dualism of mind and body, in claiming that the body at its most material (the site of sex and lust) is the royal path to spiritual awakening. Bliss comes from "saying yes" to all bodily needs, not from denying them: spiritual perfection comes from the insight that we already are divine and perfect, not that we have to achieve this through effort and discipline. The body is not something to be cultivated or crafted into an expression of spiritual truths, rather it is immediately the "temple for expressing divinity.

A primary concern among Mac users, and a benefit to the hacking community, is the Mac owner mind-set that Macs aren’t susceptible to viruses or attack. It is an interesting stance considering that the thing they are claiming to be naturally impervious from attack is, well, a computer!

Texas politicians’ government-bashing is both ideological and strategic; they benefit politically by stopping government from having a beneficial presence in people’s lives—as white constituents’ needs mount, the claim that government is busy serving some racialized other instead of them becomes more convincing.

Man follows Earth, Earth follows Heaven. Heaven follows the Tao. Yet the Tao follows Nature. Tao produced one. One produced two. Two produced Three. Three produced ten thousand beings. Ten thousand beings carry yin and embrace yang; By blending their energies they achieve harmony. Therefore existence and nonexistence produce each other. Difficulty and ease complement each other. Long and short contrast with each other. High and low rely on each other. Sound and voice harmonize with each other. Front and back follow each other. The Tao fulfills its purpose quietly and makes no claim. When success is achieved, withdrawing. The highest good is like water. Water benefits ten thousand beings, Yet it does not contend. Nothing under Heaven is as soft and yielding as water. Yet in attacking the firm and strong, Nothing is better than water.

Once upon a time, there was a man who was convinced that he possessed a Great Idea. Indeed, as the man thought upon the Great Idea more and more, he realized that it was not just a great idea, but the most wonderful idea ever. The Great Idea would unravel the mysteries of the universe, supersede the authority of the corrupt and error-ridden Establishment, confer nigh-magical powers upon its wielders, feed the hungry, heal the sick, make the whole world a better place, etc. etc. etc. The man was Francis Bacon, his Great Idea was the scientific method, and he was the only crackpot in all history to claim that level of benefit to humanity and turn out to be completely right.

Consider a more extreme example than the casino experiment. Assume a collection of people play Russian roulette a single time for a million dollars—this is the central story in Fooled by Randomness. About five out of six will make money. If someone used a standard cost-benefit analysis, he would have claimed that one has an 83.33 percent chance of gains, for an “expected” average return per shot of $833,333. But if you keep playing Russian roulette, you will end up in the cemetery. Your expected return is … not computable.

That is the way with us when we have any uneasy jealousy in our disposition: if our talents are chiefly of the burrowing kind, our honey-sipping cousin (whom we have grave reasons for objecting to) is likely to have a secret contempt for us, and any one who admires him passes an oblique criticism on ourselves. Having the scruples of rectitude in our souls, we are above the meanness of injuring him—rather we meet all his claims on us by active benefits; and the drawing of cheques for him, being a superiority which he must recognize, gives our bitterness a milder infusion.

Our politicians tell us we are free, even though most governments take over 50% of what we earn. They claim we get services that we need for our hard-earned money, even though we could buy the same services at half the price from the private sector. Today, we ridicule the slave-owners' claim that they "gave back" to their slaves by housing, clothing, feeding them, and bestowing upon them the "benefits" of civilization instead of leaving them in their native state. We see this as a self-serving justification for exploitation. In the future, we will view being forcibly taxed to pay for things we don't want, such as bombs for the Middle East, subsidies for tobacco, other people's abortions, regulations that put small businesses out of business, prisons for people trying to feel good, keeping life-saving medications out of the hands of dying people, etc., as taking away our freedom. When even a small portion of our lives is spent enslaved, that part tends to dominate the rest of our time. If we don't put our servitude first as we structure the remainder of our lives, our masters will make sure we regret it. How much freedom do we need to survive and how much do we need to thrive?

The book is a rhetorical masterpiece of scientism, and it benefits from the particular kind of fear that numbers impose on nonprofessional commentators. It runs to 845 pages, including more than a hundred pages of appendixes filled with figures. So their text looks complicated, and reviewers shy away with a knee–jerk claim that, while they suspect fallacies of argument, they really cannot judge.

Compare King William with the philosopher Haeckel. The king is one of the anointed by the most high, as they claim—one upon whose head has been poured the divine petroleum of authority. Compare this king with Haeckel, who towers an intellectual colossus above the crowned mediocrity. Compare George Eliot with Queen Victoria. The Queen is clothed in garments given her by blind fortune and unreasoning chance, while George Eliot wears robes of glory woven in the loom of her own genius. The world is beginning to pay homage to intellect, to genius, to heart. We have advanced. We have reaped the benefit of every sublime and heroic self-sacrifice, of every divine and brave act; and we should endeavor to hand the torch to the next generation, having added a little to the intensity and glory of the flame.

Take a good long look at it. Stare at the dot for any length of time and then try to convince yourself that God created the whole Universe for one of the 10 million or so species of life that inhabit that speck of dust. Now take it a step further: Imagine that everything was made just for a single shade of that species, or gender, or ethnic or religious subdivision. If this doesn’t strike you as unlikely, pick another dot. Imagine it to be inhabited by a different form of intelligent life. They, too, cherish the notion of a God who has created everything for their benefit. How seriously do you take their claim?

To-day the claims of the masses are becoming more and more sharply defined, and amount to nothing less than a determination to utterly destroy society as it now exists, with a view to making it hark back to that primitive communism which was the normal condition of all human groups before the dawn of civilisation. Limitations of the hours of labour, the nationalisation of mines, railways, factories, and the soil, the equal distribution of all products, the elimination of all the upper classes for the benefit of the popular classes, &c., such are these claims. Little adapted to reasoning, crowds, on the contrary, are quick to act. As the result of their present organisation their strength has become immense. The dogmas whose birth we are witnessing will soon have the force of the old dogmas; that is to say, the tyrannical and sovereign force of being above discussion. The divine right of the masses is about to replace the divine right of kings.

The rest of us, on the ·other hand-we members of the protected classes-have grown increasingly· dependent on our welfare programs. In 2020 the federal government spent more than $193 billion on homeowner subsidies, a figure that far exceeded the amount spent on direct housing assistance for low income families ($53 billion). Most families who enjoy those subsidies have six-figure incomes and are white. Poor families lucky enough to live in government-owned apartments of often have to deal with mold and even lead paint, while rich families are claiming the mortgage interest deduction on first and second homes. The lifetime limit for cash welfare to poor parents is five years, but families claiming the mortgage interest deduction may do so for the length of the mortgage, typically thirty years. A fifteen-story public housing tower and a mortgaged suburban home are both government subsidized, but only one looks (and feels) that way. If you count all public benefits offered by the federal government, America's welfare state (as a share of its gross domestic product) is the second biggest in the world, after France's. But that's true only if you include things like government-subsidized retirement benefits provided by employers, student loans and 529 college savings plans, child tax credits, and homeowner subsidies: benefits disproportionately flowing to Americans well above the poverty line. If you put aside these tax breaks and judge the United States solely by the share of its GDP allocated to programs directed at low-income citizens, then our investment in poverty reduction is much smaller than that of other rich nations. The American welfare state is lopsided.

Until human beings realize that they are creators and not living in historical data that must be remade every day as it has been, they will not realize that what can be claimed in new ways will be of greater benefit. Now as you are operating as truth, what

And although better coverage of the outbreak’s evolution in the press couldn’t have stopped the influenza virus, a single newspaper headline in Philadelphia saying “Don’t Go to Any Parades; for the Love of God Cancel Your Stupid Parade” could have saved hundreds of lives. It would have done a lot more than those telling people, “Don’t Get Scared!” Telling people that things are fine is not the same as making them fine. This failure is in the past. Journalists and editors had their reasons. Risking jail time is no joke. But learning from this breakdown in truth-telling is important because the fourth estate can’t fail again. We are fortunate today to have organizations like the Centers for Disease Control and Prevention and the World Health Organization that track how diseases are progressing and report these findings. In the event of an outbreak similar to the Spanish flu, they will be wonderful resources. I hope we’ll be similarly lucky to have journalists who will be able to share necessary information with the public. The public is at its strongest when it is well informed. Despite Lippmann’s claims to the contrary, we are smart, and we are good, and we are always stronger when we work together. If there is a next time, it would be very much to our benefit to remember that.

The point is that you have here a direct, unmistakable assault on sanity and decency; and even - since some of Dali’s pictures would tend to poison the imagination like a pornographic postcard - on life itself. What Dali has done and what he has imagined is debatable, but in his outlook, his character, the bedrock decency of a human being does not exist. He is as anti-social as a flea. Clearly, such people are undesirable, and a society in which they can flourish has something wrong with it. Now, if you showed this book, with its illustrations, to Lord Elton, to Mr. Alfred Noyes, to The Times leader writers who exult over the “eclipse of the highbrow” - in fact, to any “sensible” art-hating English person - it is easy to imagine what kind of response you would get. They would flatly refuse to see any merit in Dali whatever. Such people are not only unable to admit that what is morally degraded can be æsthetically right, but their real demand of every artist is that he shall pat them on the back and tell them that thought is unnecessary. And they can be especially dangerous at a time like the present, when the Ministry of Information and the British Council put power into their hands. For their impulse is not only to crush every new talent as it appears, but to castrate the past as well. Witness the renewed highbrow-baiting that is now going on in this country and America, with its outcry not only against Joyce, Proust and Lawrence, but even against T. S. Eliot. But if you talk to the kind of person who can see Dali’s merits, the response that you get is not as a rule very much better. If you say that Dali, though a brilliant draughtsman, is a dirty little scoundrel, you are looked upon as a savage. If you say that you don’t like rotting corpses, and that people who do like rotting corpses are mentally diseased, it is assumed that you lack the æsthetic sense. Since “Mannequin rotting in a taxicab” is a good composition. And between these two fallacies there is no middle position, but we seldom hear much about it. On the one side Kulturbolschewismus: on the other (though the phrase itself is out of fashion) “Art for Art’s sake.” Obscenity is a very difficult question to discuss honestly. People are too frightened either of seeming to be shocked or of seeming not to be shocked, to be able to define the relationship between art and morals. It will be seen that what the defenders of Dali are claiming is a kind of benefit of clergy. The artist is to be exempt from the moral laws that are binding on ordinary people. Just pronounce the magic word “Art,” and everything is O.K.

If you have no one to tell you, I’m telling you now; whatever negative thing you’re carrying around or trying to keep hidden, whatever is occupying your thoughts and your time, takes an enormous amount of stamina to sustain.  It is sucking your energy and taking your power.  If it is someone who has harmed you, they don’t deserve your time or energy.  If it is the loss of someone you deeply love, they wouldn’t want that for you.  Either way, take back your power.  Claim it.  Turn it around.  Reassign it.  Use it for your benefit.  Do it now

No-one with a brain in their head could deny that, apart from humanity, we, the books, are the sole sentient beings on Earth. Indeed, an impartial survey would surely conclude that, on the whole, we have the better claim. For a start, even though we are symbiotically bound to humans, we could ultimately do without them. What exactly do we need them for? To read us? That’s a recreation of benefit only to them, not to us, not in the slightest. As a physical activity it only brings us harm—various kinds of harm. And could they do without us? Good heavens, no!

Diminishing their intellect was yet another way to justify enslaving African Americans, and it had the added benefit of preserving some types of work for whites, and creating and maintaining clear social and economic boundaries between blacks and whites. In an explicit challenge to African Americans’ intellect, eighteen prominent Massachusetts white men—including John Hancock and Thomas Hutchinson, the governor of the colony—examined Phillis Wheatley in Boston’s Town Hall in 1772 to determine whether she could possibly have produced the poetry she claimed to have written.

The teaching of Jesus is clear. No one ought to be compelled to become a Christian. This sets the Christian faith drastically apart from Islam. In no country where the Christian faith is the faith of the majority is it illegal to propagate another faith. There is no country in the world that I know of where the renunciation of one’s Christian faith puts one in danger of being hunted down by the powers of state. Yet, there are numerous Islamic countries where it is against the law to publicly proclaim the gospel of Jesus Christ, and where a Muslim who renounces his or her belief in Islam to believe in anything else risks death. Freedom to critique the text of the Koran and the person of Mohammed are prohibited by the laws of blasphemy, and the result is torturous punishment. One must respect the concern of a culture to protect what it deems sacred, but to compel a belief in Jesus Christ is foreign to the gospel, and that is a vital difference. The contrast is all too clear. It is in this matter of conversion and compulsion that political theory emerges. As I stated earlier, the gospel is not to be spread at the point of a sword. When Christendom has resorted to such methods, it was not the gospel of Jesus Christ that was propagated, but a political theory that used the gospel for the benefit of power-seeking institutions and individuals.

The popular media and conventional wisdom, including the medical profession's traditional approach to nutrition, have created and continue to perpetuate this problem through inadequate, outdated dietary counseling. Attempts to universalize dietary therapies so that one-diet-fits-all influences the flawed claims against meats and fats, thereby encouraging overconsumption of grains. Government-sponsored guides to healthy eating, such as the USDA's food pyramid, which advocates six to eleven servings of grains daily for everyone, lag far behind current research and continue to preach dangerously old-fashioned ideas. Because the USDA's function is largely the promotion of agriculture and agricultural products, there is a clear conflict of interest inherent in any USDA claim of healthful benefits arising from any agricultural product. Popular beliefs and politically motivated promotion, not science, continue to dictate dietary recommendations, leading to debilitating and deadly diseases that are wholly or partly preventable.

Christ responded to each temptation by quoting scripture. This, again, was for our benefit. Our Lord didn’t need to get into a theological debate with Satan. He didn’t need to provide the Devil with any exegetical justifications for His actions. But He, the Word, leans on the Word, because that is what we must do when the Devil comes knocking on our door. Jesus is warning us not to rely on our own understanding, our own will, or our own strength when the forces of darkness are scheming against us. All we can do or should do is cleave to God, His Word, and His Righteousness. The Devil cannot carry us away when we are hugging tightly to the Lord. He cannot claim us when we are huddled under the cross.

virus, a single newspaper headline in Philadelphia saying “Don’t Go to Any Parades; for the Love of God Cancel Your Stupid Parade” could have saved hundreds of lives. It would have done a lot more than those telling people, “Don’t Get Scared!” Telling people that things are fine is not the same as making them fine. This failure is in the past. Journalists and editors had their reasons. Risking jail time is no joke. But learning from this breakdown in truth-telling is important because the fourth estate can’t fail again. We are fortunate today to have organizations like the Centers for Disease Control and Prevention and the World Health Organization that track how diseases are progressing and report these findings. In the event of an outbreak similar to the Spanish flu, they will be wonderful resources. I hope we’ll be similarly lucky to have journalists who will be able to share necessary information with the public. The public is at its strongest when it is well informed. Despite Lippmann’s claims to the contrary, we are smart, and we are good, and we are always stronger when we work together. If there is a next time, it would be very much to our benefit to remember that.

And I think I’ve found the real benefit of digital memory. The point is not to prove you were right; the point is to admit you were wrong. Because all of us have been wrong on various occasions, engaged in cruelty and hypocrisy, and we’ve forgotten most of those occasions. And that means we don’t really know ourselves. How much personal insight can I claim if I can’t trust my memory? How much can you? You’re probably thinking that, while your memory isn’t perfect, you’ve never engaged in revisionism of the magnitude I’m guilty of. But I was just as certain as you, and I was wrong. You may say, "I know I'm not perfect. I've made mistakes." I am here to tell you that you have made more than you think, that some of the core assumptions on which your self-image is built are actually lies.

So let’s consider an alternative diet, say 1200 kcal consisting of 30% protein, 15% carbs (i.e., 180 kcal or 45 grams), and 55% fat. After a week or two of getting adapted (during which you may experience some of the fuel limitation symptoms discussed above), your serum ketones rise up in the range (1-2 millimolar) where they meet at least half of the brain’s fuel supply. Now if you go for that 5 mile run, almost all of your body’s muscle fuel comes from fat, leaving your dietary carb intake plus gluconeogenesis from protein to meet the minor fraction of your brain’s energy need not provided from ketones. And, oh yes, after your run while on the low carb diet, your ketone levels actually go up a bit (not dangerously so), further improving fuel flow to your brain. So what does this mean for the rest of us who are not compulsive runners? Well, this illustrates that the keto-adapted state allows your body more flexibility in meeting its critical organ energy needs than a ‘balanced’ but energy-restricted diet. And in particular, this also means that your brain is a “carbohydrate dependent organ” (as claimed by the USDA Dietary Guidelines Advisory Committee as noted in Chapter 3) ONLY when you are eating a high carbohydrate diet. When carbohydrate is restricted as in the example above, your body’s appropriate production of ketones frees the brain from this supposed state of ‘carbohydrate dependency’. And because exercise stimulates ketone production, your brain’s fuel supply is better supported during and after intense exercise when on a low carbohydrate diet than when your carbohydrate intake is high (see below).

A good marketer can sell practically anything to anyone. Tobacco is literally dried, decaying vegetable matter that you light on fire and inhale, breathing horrid-tasting, toxic fumes into your lungs.121 At one point marketers promoted smoking as a status symbol and claimed it had health benefits. Once you give it a try, the addictive nature of the drug kicks in, and the agency’s job becomes much easier. If they can get you hooked, the product will sell itself. Since the product is actually poison, advertisers need to overcome your instinctual aversion. That’s a big hill for alcohol advertisements to climb, which is why the absolute best marketing firms on the globe, firms with psychologists and human behavior specialists on staff, are hired to create the ads. These marketers know that the most effective sale is an emotional sale, one that plays on your deepest fears, your ultimate concerns. Alcohol advertisements sell an end to loneliness, claiming that drinking provides friendship and romance. They appeal to your need for freedom by saying drinking will make you unique, brave, bold, or courageous. They promise fulfillment, satisfaction, and happiness. All these messages speak to your conscious and unconscious minds.

While men are limited from childhood in the range of emotion they are expected to have the capacity of feeling, they are paradoxically given more space to be unfiltered in public. Women, treated like emotional thermostats whether they like it or not, not only must constantly manage their own feelings but they are also held responsible for the feelings of others. When women are told to "smile" by a stranger on the street, they are being reminded of this through harassment. When women going about their business are accused of having "resting bitch face," they are being reminded of their expected constant enthusiastic performance for the benefit of the world. A man not smiling while going about a task is never told he has "resting dick face." He's likely treated as busy and important, if his expression is noted at all.

White supremacists are the ones supporting policies that benefit racist power against the interests of the majority of White people. White supremacists claim to be pro-White but refuse to acknowledge that climate change is having a disastrous impact on the earth White people inhabit. They oppose affirmative-action programs, despite White women being their primary beneficiaries. White supremacists rage against Obamacare even as 43 percent of the people who gained lifesaving health insurance from 2010 to 2015 were White. They heil Adolf Hitler’s Nazis, even though it was the Nazis who launched a world war that destroyed the lives of more than forty million White people and ruined Europe. They wave Confederate flags and defend Confederate monuments, even though the Confederacy started a civil war that ended with more than five hundred thousand White American lives lost—more than every other American war combined. White supremacists love what America used to be, even though America used to be—and still is—teeming with millions of struggling White people. White supremacists blame non-White people for the struggles of White people when any objective analysis of their plight primarily implicates the rich White Trumps they support.

new catastrophe claims will involve the same distortions as the catastrophe claims I’ve debunked so far. They will (1) ignore the fundamental benefits of fossil fuels, (2) especially ignore the environmental mastery benefits of fossil fuels, and (3) wildly overstate the negative side-effects of fossil fuels. Thus, when confronting the latest catastrophe claims, we want to be on the lookout for these distortions.

Ants and neurons are democracies, that old political saw the Mandate works so hard to discredit. You have different groundswells of popular opinion gathering momentum, and picking up new adherents like a snowball, until one urge or impulse reaches a critical mass, after which the whole—the nest, the brain—adopts that tabled motion wholeheartedly. And here’s where the hive aspect comes in, because those elements which were rooting for the alternatives give in with good grace and wave flags for the winner. There’s no holdout of political grousers claiming someone else won the election. The whole institution acts in unison the moment that threshold is crossed. And that’s us. No demagogues having to harangue the crowd, no self-interested cult leader talking everyone into servitude. Just a group acting together, for everyone’s best benefit.

If, by virtue of the Second Law, we can demand of any robot unlimited obedience in all respects not involving harm to a human being, then any human being, any human being, has a fearsome power over any robot, any robot. In particular, since Second Law supersedes Third Law; any human being can use the law of obedience to overcome the law of self-protection. He can order any robot to damage itself or even to destroy itself for any reason, or for no reason. Is this just? Would we treat an animal so? Even an inanimate object which had given us good service has a claim on our consideration. And a robot is not insensitive; it is not an animal. It can think well enough so that it can talk to us, reason with us, joke with us. Can we treat them as friends, can we work together with them, and not give them some of the fruits of that friendship, some of the benefits of co-working? If a man has the right to give a robot any order that does not involve harm to a human being, he should have the decency never to give a robot any order that involves harm to a robot, unless human safety absolutely requires it. With great power goes great responsibility, and if the robots have Three Laws to protect men, is it too much to ask that men have a law or two to protect robots?

An adjuster is assigned to the claim—just as the underwriter was assigned, because she happens to be available. The adjuster gathers the facts of the case and provides an estimate of its ultimate cost to the company. The same adjuster then takes charge of negotiating with the claimant’s representative to ensure that the claimant receives the benefits promised in the policy while also protecting the company from making excessive payments.

Leftists may claim that their activism is motivated by compassion or by moral principles... But compassion and moral principle cannot be the main motives for leftist activism. Hostility is too prominent a component of leftist behavior; so is the drive for power. Moreover, much leftist behavior is not rationally calculated to be of benefit to the people whom the leftists claim to be trying to help. For example, if one believes that affirmative action is good for black people, does it make sense to demand affirmative action in hostile or dogmatic terms? Obviously it would be more productive to take a diplomatic and conciliatory approach that would make at least verbal and symbolic concessions to white people who think that affirmative action discriminates against them. But leftist activists do not take such an approach because it would not satisfy their emotional needs. Helping black people is not their real goal. Instead, race problems serve as an excuse for them to express their own hostility and frustrated need for power. In doing so they actually harm black people, because the activists' hostile attitude toward the white majority tends to intensify race hatred... If our society had no social problems at all, the leftists would have to invent problems in order to provide themselves with an excuse for making a fuss.

Women have been using their ‘womanly wiles’ to influence male’s behavior for thousands of years. Why are they suddenly crying foul after they receive favor from those same men, some even decades before? They knew what they were doing from the start but had no problem accepting the benefits from those influential men. Why do women feel like they have the right to make outrageous claims of sexual harassment against men while destroying careers, businesses, and families with no repercussions?

it was England that shone as Hamilton’s true lodestar in public finance. Back in the 1690s, the British had set up the Bank of England, enacted an excise tax on spirits, and funded its public debt—that is, pledged specific revenues to insure repayment of its debt. During the eighteenth century, it had vastly expanded that public debt. Far from weakening the country, it had produced manifold benefits. Public credit had enabled England to build up the Royal Navy, to prosecute wars around the world, to maintain a global commercial empire. At the same time, government bonds issued to pay for the debt galvanized the economy, since creditors could use them as collateral for loans. By imitating British practice, Hamilton did not intend to make America subservient to the former mother country, as critics claimed. His objective was to promote American prosperity and self-sufficiency and make the country ultimately less reliant on British capital. Hamilton wanted to use British methods to defeat Britain economically.

I wish I had asked myself when I was younger. My path was so tracked that in my 8th-grade yearbook, one of my friends predicted— accurately— that four years later I would enter Stanford as a sophomore. And after a conventionally successful undergraduate career, I enrolled at Stanford Law School, where I competed even harder for the standard badges of success. The highest prize in a law student’s world is unambiguous: out of tens of thousands of graduates each year, only a few dozen get a Supreme Court clerkship. After clerking on a federal appeals court for a year, I was invited to interview for clerkships with Justices Kennedy and Scalia. My meetings with the Justices went well. I was so close to winning this last competition. If only I got the clerkship, I thought, I would be set for life. But I didn’t. At the time, I was devastated. In 2004, after I had built and sold PayPal, I ran into an old friend from law school who had helped me prepare my failed clerkship applications. We hadn’t spoken in nearly a decade. His first question wasn’t “How are you doing?” or “Can you believe it’s been so long?” Instead, he grinned and asked: “So, Peter, aren’t you glad you didn’t get that clerkship?” With the benefit of hindsight, we both knew that winning that ultimate competition would have changed my life for the worse. Had I actually clerked on the Supreme Court, I probably would have spent my entire career taking depositions or drafting other people’s business deals instead of creating anything new. It’s hard to say how much would be different, but the opportunity costs were enormous. All Rhodes Scholars had a great future in their past. the best paths are new and untried. will this business still be around a decade from now? business is like chess. Grandmaster José Raúl Capablanca put it well: to succeed, “you must study the endgame before everything else. The few who knew what might be learned, Foolish enough to put their whole heart on show, And reveal their feelings to the crowd below, Mankind has always crucified and burned. Above all, don’t overestimate your own power as an individual. Founders are important not because they are the only ones whose work has value, but rather because a great founder can bring out the best work from everybody at his company. That we need individual founders in all their peculiarity does not mean that we are called to worship Ayn Randian “prime movers” who claim to be independent of everybody around them. In this respect, Rand was a merely half-great writer: her villains were real, but her heroes were fake. There is no Galt’s Gulch. There is no secession from society. To believe yourself invested with divine self-sufficiency is not the mark of a strong individual, but of a person who has mistaken the crowd’s worship—or jeering—for the truth. The single greatest danger for a founder is to become so certain of his own myth that he loses his mind. But an equally insidious danger for every business is to lose all sense of myth and mistake disenchantment for wisdom.

These conservative critics call for a return to “family values,” to a world in which prohibition kept us safe from outbreaks of enjoyment. This desire for a return to the past, however, is rarely genuine. Which is to say, such proclamations don’t really want the return to the past that they claim to want. Instead, they want the best of both worlds—the “benefits” of modernity (computers, cars, televisions) without their effects (isolation, enjoyment, narcissism)—and fail to grasp the interdependence of the benefits and the effects

A third positive result even further from the traditional tool kit of financial incentives comes from a recent randomized control trial conducted in the U.K., using the increasingly popular and low-cost method of text reminders. This intervention involved sending texts to half the parents in some school in advance of a major math test to let them know that their child had a test coming up in five days, then in three days, then in one day. The researchers call this approach “pre-informing.” The other half of parents did not receive the texts. The pre-informing texts increased student performance on the math test by the equivalent of one additional month of schooling, and students in the bottom quartile benefited most. These children gained the equivalent of two additional months of schooling, relative to the control group. Afterward, both parents and students said they wanted to stick with the program, showing that they appreciated being nudged. This program also belies the frequent claim, unsupported by any evidence, that nudges must be secret to be effective.

In our experience, most people living in wealthy cities who consider themselves sympathetic to the plight of migrants know little or nothing of the language, cultures, aspirations, and values of those they claim to sympathize with. They benefit greatly from the cheap services these migrants offer and rarely concern themselves with the poverty in which they live. The solidarity of such cosmopolitan elites is thus skin deep...but it is [still] better than the open hostility many ordinary citizens of wealthy countries feel toward migrants.

seemed to her that such a one abdicated all claim to enjoy the fruits of those friendly relations with people of good position which prudent parents cultivate and store up for their children’s benefit, for my great-aunt had actually ceased to ‘see’ the son of a lawyer we had known because he had married a ‘Highness’ and had thereby stepped down — in her eyes — from the respectable position of a lawyer’s son to that of those adventurers, upstart footmen or stable-boys mostly, to whom we read that queens have sometimes shewn their favours.

If the Putin regime faces a democratic revolt, it will seek to defend itself by claiming it is under attack by foreign agents. The apartment bombings demonstrate that it is the Putin regime itself that is the enemy of the population, and that the regime will not hesitate to use any means at its disposal to stay in power. At the same time, the apartment bombings, more dramatically than any other episode in recent Russian history, demonstrate the inherent criminality of the Russian authorities’ view that individuals exist for the benefit of the state.

1-Leadership does not mean domination. The world is always well supplied with people who wish to rule and dominate others. The true leader is a different sort; he seeks effective activity which has a truly beneficient purpose. He inspires others to follow in his wake, and holding aloft the torch of wisdom, leads the way for society to realize its genuinely great aspirations”. 2-The progress of science can be said to be harmful to religion only in so far as it is used for evil aims and not because it claims a priority over religion in its revelation to man. It is important that spiritual advancement must keep pace with material advancement”. — 3-Education is a means of sharpening the mind of man both spiritually and intellectually. It is a two-edged sword that can be used either for the progress of mankind or for its destruction. That is why it has been Our constant desire and endeavor to develop our education for the benefit of mankind”. 4-It is no less important that we know whence we came. An awareness of our past is essential to the establishment of our personality and our identity as Africans”. —

A collective agreement may be operating in a very high way, but most of the agreements you’ve claimed that we wish to attend to here are the collective agreements to war, to starve your fellows, to claim victory over the landscape you live in at the cost of your well-being and the well-being of others. The belief in poverty and scarcity, the belief in idiotic rule by those who would govern, and the acquiescence to structures of power that are not born in truth must all be addressed now, for humanity is waiting to tip the scales toward her benefit, toward her freedom, and toward the claim of who and what she is.

Globalization in particular is a tide that is impossible for any ruler to order back. Many of a country’s problems are inherently global, including migration, pandemics, terrorism, cybercrime, nuclear proliferation, rogue states, and the environment. Pretending they don’t exist is not tenable forever, and they can be solved only through international cooperation. Nor can the benefits of globalization—more affordable goods, larger markets for exports, the reduction in global poverty—be denied indefinitely. And with the Internet and inexpensive travel, there will be no stopping the flow of people and ideas (especially, as we will see, among younger people). As for the battle against truth and fact, over the long run they have a built-in advantage: when you stop believing in them, they don’t go away. The deeper question is whether the rise of populist movements, whatever damage they do in the short term, represents the shape of things to come—whether, as a recent Boston Globe editorial lamented/gloated, “The Enlightenment had a good run.” Do the events around 2016 really imply that the world is headed back to the Middle Ages? As with climate change skeptics who claim to be vindicated by a nippy morning, it’s easy to overinterpret recent events.

The point was made many times that scientific management benefitted workers not at all, perhaps most clearly by a short statement by John P. Frey, editor of the International Molders Journal and participant in a bipartisan survey of the claims of scientific management, 'If generally applied the craftsmen would pass out of existence, and the workers would become dependent for their existence upon the scanty and insignificant industrial knowledge and experience afforded them by their limited opportunities, regulated by those who in addition to their ownership of machinery, had also acquired possession of craft knowledge and the skilled workers’ methods.

Consider again that pale blue dot...imagine that you take a good long look at it, imagine that you are starring at it for any length of time, and then try to convinve yourself that God created the whole Universe for one of the ten million or so species of life, that inhabit that speck of dust -Now take it one step further, imagine that it everything was created for a single shade of that species, or gender, or ethnic or religious subdivision. If this does not strike you as unlikely, pick another dot. Imagine it to be inhabited by another form of life. Tehy too cherish the notion of a god who has created everything for their benefit...how seriously do you take their claim?

Yes, people had always been evil nearly as much as they had been good. Yes, happiness was rarer than suffering - that was simply a fact of mathematics; happiness required a narrow range of conditions, and suffering flourished in all the rest. But Falcrest was not an innocent victim of a historical inevitability. Empire required a will, a brain to move the beast, to reach out with an appetite, to see other people as the answer to that appetite, to justify the devouring of other peoples as right and necessary and good, to frame slavery and conquest as acts of grace and charity. Incrasticism had provided that last and most fateful technology. The capability to justify any violence in the name of an ultimate destiny, an engine to inflict misery and to claim that misery as necessary in the quest for utopia. A false science by which the races and sexes could be separated and specialized like workers in a mill. And the endless self-deceptive blind guilty quest to justify that false science, so that the suffering and the misery remained necessary. Falcrest had chosen empire. Falcrest could therefore be held responsible for its choice. Not all those who lived in Falcrest participated in its devourings. But all those who lived in Falcrest had benefited from them, and by encouragement or by passive acceptance they had allowed those devourings to continue.

When the value of money is increased, then those are enriched who at the time possess credit money or claims to credit money. Their enrichment must be paid for by debtors, among them the State (i.e., the tax-payers). Yet those who are enriched by the increase in the value of money are not the same as those who were injured by the depreciation of money in the course of the inflation; and those who must bear the cost of the policy of raising the value of money are not the same as those who benefited by its depreciation. To carry out a deflationary policy is not to do away with the consequences of inflation. You cannot make good an old breach of the law by committing a new one.

cause of cavities, even more damaging than sugar consumption, bad diet, or poor hygiene. (This belief had been echoed by other dentists for a hundred years, and was endorsed by Catlin too.) Burhenne also found that mouthbreathing was both a cause of and a contributor to snoring and sleep apnea. He recommended his patients tape their mouths shut at night. “The health benefits of nose breathing are undeniable,” he told me. One of the many benefits is that the sinuses release a huge boost of nitric oxide, a molecule that plays an essential role in increasing circulation and delivering oxygen into cells. Immune function, weight, circulation, mood, and sexual function can all be heavily influenced by the amount of nitric oxide in the body. (The popular erectile dysfunction drug sildenafil, known by the commercial name Viagra, works by releasing nitric oxide into the bloodstream, which opens the capillaries in the genitals and elsewhere.) Nasal breathing alone can boost nitric oxide sixfold, which is one of the reasons we can absorb about 18 percent more oxygen than by just breathing through the mouth. Mouth taping, Burhenne said, helped a five-year-old patient of his overcome ADHD, a condition directly attributed to breathing difficulties during sleep. It helped Burhenne and his wife cure their own snoring and breathing problems. Hundreds of other patients reported similar benefits. The whole thing seemed a little sketchy until Ann Kearney, a doctor of speech-language pathology at the Stanford Voice and Swallowing Center, told me the same. Kearney helped rehabilitate patients who had swallowing and breathing disorders. She swore by mouth taping. Kearney herself had spent years as a mouthbreather due to chronic congestion. She visited an ear, nose, and throat specialist and discovered that her nasal cavities were blocked with tissue. The specialist advised that the only way to open her nose was through surgery or medications. She tried mouth taping instead. “The first night, I lasted five minutes before I ripped it off,” she told me. On the second night, she was able to tolerate the tape for ten minutes. A couple of days later, she slept through the night. Within six weeks, her nose opened up. “It’s a classic example of use it or lose it,” Kearney said. To prove her claim, she examined the noses of 50 patients who had undergone laryngectomies, a procedure in which a breathing hole is cut into the throat. Within two months to two years, every patient was suffering from complete nasal obstruction. Like other parts of the body, the nasal cavity responds to whatever inputs it receives. When the nose is denied regular use, it will atrophy. This is what happened to Kearney and many of her patients, and to so much of the general population. Snoring and sleep apnea often follow.

The concern is so acute that the political scientist Jacqueline Stevens has even suggested that research and even emails discussing biological differences across populations should be banned, and that the United States “should issue a regulation prohibiting its staff or grantees…from publishing in any form—including internal documents and citations to other studies—claims about genetics associated with variables of race, ethnicity, nationality, or any other category of population that is observed or imagined as heritable unless statistically significant disparities between groups exist and description of these will yield clear benefits for public health, as deemed by a standing committee to which these claims must be submitted and authorized.

Here are the four keys to successful commitments: 1. Strong desire: In order to fully commit to something, you need a clear and personally compelling reason. Without a strong desire you will struggle when the implementation gets difficult, but with a compelling desire, seemingly insurmountable obstacles are seen as challenges to be met. The desired end result needs to be meaningful enough to get you through the hard times and keep you on track. 2. Keystone actions: Once you have an intense desire to accomplish something, you then need to identify the core actions that will produce the result you’re after. In today’s world, many of us have become spectators rather than participants. We must remember that it’s what we do that counts. In most endeavors there are often many activities that help you accomplish your goal. However there are usually a few core activities that account for the majority of the results, and in some cases there are only one or two keystone actions that ultimately produce the result. It is critical that you identify these keystones and focus on them. 3. Count the costs: Commitments require sacrifice. In any effort there are benefits and costs. Too often we claim to commit to something without considering the costs, the hardships that will have to be overcome to accomplish your desire. Costs can include time, money, risk, uncertainty, loss of comfort, and so on. Identifying the costs before you commit allows you to consciously choose whether you are willing to pay the price of your commitment. When you face any of these costs, it is extremely helpful to recognize that you anticipated them and decided that reaching your goal was worth it. 4. Act on commitments, not feelings: There will be times when you won’t feel like doing the critical activities. We’ve all been there. Getting out of bed at 5:30 a.m. to jog in the winter cold can be daunting, especially when you’re in a toasty warm bed. It is during these times that you will need to learn to act on your commitments instead of your feelings. If you don’t, you will never build any momentum and will get stuck continually restarting or, as is so often the case, giving up. Learning to do the things you need to do, regardless of how you feel, is a core discipline for success.

Both sex-positive feminism and choice feminism minimize and sideline the concerns of women of color and poor women who need the status quo to change. In this crucial sense, then, choice feminism prioritizes the needs and beliefs of white feminists based on individual choice because constructing a collective and engaging in the very political processes of consensus-building and contestation of various claims is not suitable for their purposes. Ironically, “choice” feminism actually ensures that those who are not benefiting from the status quo—from the untrammeled exercise of power and individuality that comes with white privilege—will never have choices beyond those they have at the present moment. In this crucial sense, then, choice feminism is white feminism

There is a similar system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation, and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible, the Koran, and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms. Many men disagree but remain quiet in order to enjoy the benefits of their dominant status. This false premise provides a justification for sexual discrimination in almost every realm of secular and religious life.

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.

Many are familiar with the so-called French paradox, which has been trumpeted with great fanfare by the wine industry. Despite the expected cardiac disaster that is traditional French cuisine, centered on butter, milk, and foie gras, the French have surprisingly low rates of heart disease. The claim was that at least part of the secret is the amount of wine, particularly red wine, drunk by the French, which appears to compensate for high levels of saturated fat. While the details of the French paradox have been disputed, research does suggest that moderate intake of any alcohol reduces the risk of coronary heart disease, 1 apparently by boosting the level of “good” HDLs. There is also some evidence for the long-term cognitive benefits of moderate alcohol use, including improved function on tasks such as memory or semantic fluency tests, as well as a decreased risk of depression. 2

City officials may have destroyed evidence of the arrival of cholera-infected ships in the weeks before the outbreak, too. Following up on claims made by the port physician that the city had secretly quarantined passengers from a cholera-infected ship, investigators found that otherwise intact quarantine-hospital records for the months in question—April, May, and June 1832—had disappeared.50 * * * To be fair, the choices that nineteenth-century leaders had to make about whether or not to implement disease control strategies were not between two equally compelling options. The choices were between predictable costs and unpredictable benefits. They knew that quarantines and alerting the public about cholera would disrupt private interests, but they couldn’t be sure that either strategy would actually protect the public. It’s not surprising, then, that they opted for near-certain private benefits rather than mostly uncertain public ones. Plus they were under no obligation to do otherwise.

On the face of it, society has little use for depressive realism or indeed for any significant negativity, and certainly spurns any Zerzanian agenda. DR’s evangelism of bleakness is not wanted here. However, a large literature exists arguing for the benefits of learning from negativity and failure (e.g. Ormerod, 2005; Feltham, 2012). Much of this is disingenuous platitude and management hype, but some of it concentrates on the importance of failure in specific, critical circumstances. Insurance professionals must calculate risk, and accident investigators have to learn from black boxes the causes of airplane crashes. In more philosophical terms, Scruton (2010) draws on Schopenhauer’s concept of ‘unscrupulous optimism’ to identify its various fallacies. He argues that we should ‘look with irony and detachment on our actual condition’ (p. 232, italics added), instead of succumbing to the lure of Leftist ‘junk thought.’ Everyone claims to learn something from negatives and DR ‘prophets’ are those most likely to speak the unpopular negatives.

(Pericles Funeral Oration) But before I praise the dead, I should like to point out by what principles of action we rose to power, and under what institutions and through what manner of life our empire became great. Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is an example to them. It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while there exists equal justice to all and alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty an obstacle, but a man may benefit his country whatever the obscurity of his condition. There is no exclusiveness in our public life, and in our private business we are not suspicious of one another, nor angry with our neighbor if he does what he likes; we do not put on sour looks at him which, though harmless, are not pleasant. While we are thus unconstrained in our private business, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having a particular regard to those which are ordained for the protection of the injured as well as those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment. Because of the greatness of our city the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as our own. Then, again, our military training is in many respects superior to that of our adversaries; Our enemies have never yet felt our united strength, the care of a navy divides our attention, and on land we are obliged to send our own citizens everywhere. But they, if they meet and defeat a part of our army, are as proud as if they had routed us all, and when defeated they pretend to have been vanquished by us all. None of these men were enervated by wealth or hesitated to resign the pleasures of life; none of them put off the evil day in the hope, natural to poverty, that a man, though poor, may one day become rich. But, deeming that the punishment of their enemies was sweeter than any of these things, and that they could fall in no nobler cause, they determined at the hazard of their lives to be honorably avenged, and to leave the rest. They resigned to hope their unknown chance of happiness; but in the face of death they resolved to rely upon themselves alone. And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonor, but on the battlefield their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory. I speak not of that in which their remains are laid, but of that in which their glory survives, and is proclaimed always and on every fitting occasion both in word and deed. For the whole earth is the tomb of famous men.

From every direction, the place is under assault—and unlike in the past, the adversary is not concentrated in a single force, such as the Bureau of Reclamation, but takes the form of separate outfits conducting smaller attacks that are, in many ways, far more insidious. From directly above, the air-tour industry has succeeded in scuttling all efforts to dial it back, most recently through the intervention of Arizona’s senators, John Kyl and John McCain, and is continuing to destroy one of the canyon’s greatest treasures, which is its silence. From the east has come a dramatic increase in uranium-mining claims, while the once remote and untrammeled country of the North Rim now suffers from an ever-growing influx of recreational ATVs. On the South Rim, an Italian real estate company recently secured approval for a massive development whose water demands are all but guaranteed to compromise many of the canyon’s springs, along with the oases that they nourish. Worst of all, the Navajo tribe is currently planning to cooperate in constructing a monstrous tramway to the bottom of the canyon, complete with a restaurant and a resort, at the confluence of the Little Colorado and the Colorado, the very spot where John Wesley Powell made his famous journal entry in the summer of 1869 about venturing “down the Great Unknown.” As vexing as all these things are, what Litton finds even more disheartening is the country’s failure to rally to the canyon’s defense—or for that matter, to the defense of its other imperiled natural wonders. The movement that he and David Brower helped build is not only in retreat but finds itself the target of bottomless contempt. On talk radio and cable TV, environmentalists are derided as “wackos” and “extremists.” The country has swung decisively toward something smaller and more selfish than what it once was, and in addition to ushering in a disdain for the notion that wilderness might have a value that extends beyond the metrics of economics or business, much of the nation ignorantly embraces the benefits of engineering and technology while simultaneously rejecting basic science.

This is a friendly forty winks, Mrs. FitzEngle.” He snagged her wrist. “Join me.” She regarded him where he lay. “Ellen.” The teasing tone in Val’s voice faded. “I will not ravish you in broad daylight unless you ask it of me, though I would hold you.” She nodded uncertainly and gingerly lowered herself beside him, flat on her back. “You’re out of practice,” Val observed, rolling to his side. “We must correct this state of affairs if we’re to get our winks.” Before she could protest, he arranged her so she was on her side as well, his body curved around hers, her head resting on his bicep, his arm tucking her back against him. “The benefit of this position,” his said, speaking very close to her ear, “is that I cannot behold your lovely face if you want to confide secrets, you see? I am close enough to hear you whisper, but you have a little privacy, as well. So confide away, and I’ll just cuddle up and perhaps even drift off.” “You would drift off while I’m confiding?” “I would allow you the fiction. It’s one of the rules of gentlemanly conduct owed on summer days to napping companions.” His arm was loosely draped over her middle so he could sense the tension in her. “I can hear your thoughts turning like a mill wheel. Let your mind rest too, Ellen.” “I am unused to this friendly napping.” “You and your baron never stole off for an afternoon nap?” Val asked, his fingers tracing the length of her arm. “Never kidnapped each other for a picnic on a pretty day?” “We did not.” Ellen sighed as his fingers stroked over her arm again. “He occasionally took tea with me, though, and we often visited at the end of the day.” But, Val concluded with some satisfaction, they did not visit in bed or on blankets or with their clothes off. Ellen had much to learn about napping. His right hand drifted up to her shoulder, where he experimentally squeezed at the muscles joining her neck to her back. “Blazes,” he whispered, “you are strong. Relax, Ellen.” His right hand was more than competent to knead at her tense muscles, and when he heard her sigh and felt her relax, he realized he’d found the way to stop her mill wheel from spinning so relentlessly. “Close your eyes, Ellen,” he instructed softly. “Close your eyes and rest.” In minutes, her breathing evened out, her body went slack, and sleep claimed her. Gathering her a little more closely, he planted a kiss on her nape and closed his eyes. His hand wasn’t throbbing anymore, his belly was full, and he was stealing a few private moments with a pretty lady on a pretty day. God

The first stage is claiming the intention: “I am Word through this intention to do whatever you wish. Word I am Word,” “I am Word through this intention to do whatever I want. Word I am Word,” and then you fill in the blank. “I am Word through my desire to know myself more.” “I am Word through my intention to believe in my abilities.” “I am Word through my intention to create the perfect job.” “Word I am Word through these intentions. Word I am Word,” is how we present it. Now once this is stated, the energy moves and we go forward in consciousness and we create with the vibration. So the first stage is the intention. The next stage is acclimation to the frequency. Once you have stated an intention and it goes forth, then you have to acclimate to it. And that means to respect it and to believe it and to honor it. You cannot set out an intention to clean your apartment and then throw a bottle of garbage on the floor and sit back and expect it to be cleaned. You have to take the actions that correspond to the intentions. But that doesn’t mean blind action. It simply means staying conscious and present as your intention is set forth: “If I move as I am moved, I will then make the choices that are in honor of the intention I have created and set forward.” That is different than acting blindly; it is different than running around acting as if you don’t truly believe it’s so. But when we say acclimate, we simply mean you have set the intention and now you have to let it settle in, and honor it, and believe it, and trust that it is coming into fruition. That is part two. The third part is reception: “I am in my reception of my intentions, reaping the benefits of that which I have called forth into being. Word I am Word through this intention. Word I am Word.” Here we have just given you a hint that you can actually call forth your intention and then set the intention to receive the benefits of it as well, which will actually anchor it in more fully in vibration if you wish to do it this way. But you can also just trust in faith, in cosmic truth, that when you set out an intention in light it is returned to the sender in fullness. Prayer is a form of intention; however, there is a difference between begging for something and stating your own worth as the receiver of an answered prayer. However, in order to do this fully you have to believe you are supported in prayer, or in your intention, or whichever way you want to describe this process for yourself given your history and your vocabulary. If you believe that there is a God who is saying no all the time, that will be your experience.

When we get down to potential versus reality in relationships, we often see disappointment, not successful achievement. In the Church, if someone creates nuclear fallout in a calling, they are often released or reassigned quickly. Unfortunately, we do not have that luxury when we marry. So many of us have experienced this sad realization in the first weeks of our marriages. For example, we realized that our partner was not going to live up to his/her potential and give generously to the partnership. While fighting the mounting feelings of betrayal, we watched our new spouses claim a right to behave any way they desired, often at our expense. Most of us made the "best" of a truly awful situation but felt like a rat trapped in maze. We raised a family, played our role, and hoped that someday things would change if we did our part. It didn't happen, but we were not allowed the luxury of reassigning or releasing our mates from poor stewardship as a spouse or parent. We were stuck until we lost all hope and reached for the unthinkable: divorce. Reality is simple for some. Those who stay happily married (the key word here is happily are the ones who grew and felt companionship from the first days of marriage. Both had the integrity and dedication to insure its success. For those of us who are divorced, tracing back to those same early days, potential disappeared and reality reared its ugly head. All we could feel, after a sealing for "time and all eternity," was bound in an unholy snare. Take the time to examine the reality of who your sweetheart really is. What do they accomplish by natural instinct and ability? What do you like/dislike about them? Can you live with all the collective weaknesses and create a happy, viable union? Are you both committed to making each other happy? Do you respect each other's agency, and are you both encouraging and eager to see the two of you grow as individuals and as a team? Do you both talk-the-talk and walk-the-walk? Or do you love them and hope they'll change once you're married to them? Chances are that if the answer to any of these questions are "sorta," you are embracing their potential and not their reality. You may also be embracing your own potential to endure issues that may not be appropriate sacrifices at this stage in your life. No one changes without the internal impetus and drive to do so. Not for love or money. . . . We are complex creatures, and although we are trained to see the "good" in everyone, it is to our benefit to embrace realism when it comes to finding our "soul mate." It won't get much better than what you have in your relationship right now.

Geologists claim to find evidence from the earth itself that it is very much older than the Mosaic record teaches. Bones of men and animals, as well as instruments of warfare, petrified trees, et cetera, much larger than any that now exist, or that have existed for thousands of years, have been discovered, and from this it is inferred that the earth was populated long before the time brought to view in the record of creation, and by a race of beings vastly superior in size to any men now living. Such reasoning has led many professed Bible believers to adopt the position that the days of creation were vast, indefinite periods. But apart from Bible history, geology can prove nothing. Those who reason so confidently upon its discoveries have no adequate conception of the size of men, animals, and trees before the Flood, or of the great changes which then took place. Relics found in the earth do give evidence of conditions differing in many respects from the present, but the time when these conditions existed can be learned only from the Inspired Record. In the history of the Flood, inspiration has explained that which geology alone could never fathom. In the days of Noah, men, animals, and trees, many times larger than now exist, were buried, and thus preserved as an evidence to later generations that the antediluvians perished by a flood. God designed that the discovery of these things should establish faith in inspired history; but men, with their vain reasoning, fall into the same error as did the people before the Flood—the things which God gave them as a benefit, they turn into a curse by making a wrong use of them.

As in everything, nature is the best instructor, even as regards selection. One couldn't imagine a better activity on nature's part than that which consists in deciding the supremacy of one creature over another by means of a constant struggle. While we're on the subject, it's somewhat interesting to observe that our upper classes, who've never bothered about the hundreds of thousands of German emigrants or their poverty, give way to a feeling of compassion regarding the fate of the Jews whom we claim the right to expel. Our compatriots forget too easily that the Jews have accomplices all over the world, and that no beings have greater powers of resistance as regards adaptation to climate. Jews can prosper anywhere, even in Lapland and Siberia. All that love and sympathy, since our ruling class is capable of such sentiments, would by rights be applied exclusively—if that class were not corrupt—to the members of our national community. Here Christianity sets the example. What could be more fanatical, more exclusive and more intolerant than this religion which bases everything on the love of the one and only God whom it reveals? The affection that the German ruling class should devote to the good fellow-citizen who faithfully and courageously does his duty to the benefit of the community, why is it not just as fanatical, just as exclusive and just as intolerant? My attachment and sympathy belong in the first place to the front-line German soldier, who has had to overcome the rigours of the past winter. If there is a question of choosing men to rule us, it must not be forgotten that war is also a manifestation of life, that it is even life's most potent and most characteristic expression. Consequently, I consider that the only men suited to become rulers are those who have valiantly proved themselves in a war. In my eyes, firmness of character is more precious than any other quality. A well toughened character can be the characteristic of a man who, in other respects, is quite ignorant. In my view, the men who should be set at the head of an army are the toughest, bravest, boldest, and, above all, the most stubborn and hardest to wear down. The same men are also the best chosen for posts at the head of the State—otherwise the pen ends by rotting away what the sword has conquered. I shall go so far as to say that, in his own sphere, the statesman must be even more courageous than the soldier who leaps from his trench to face the enemy. There are cases, in fact, in which the courageous decision of a single statesman can save the lives of a great number of soldiers. That's why pessimism is a plague amongst statesmen. One should be able to weed out all the pessimists, so that at the decisive moment these men's knowledge may not inhibit their capacity for action. This last winter was a case in point. It supplied a test for the type of man who has extensive knowledge, for all the bookworms who become preoccupied by a situation's analogies, and are sensitive to the generally disastrous epilogue of the examples they invoke. Agreed, those who were capable of resisting the trend needed a hefty dose of optimism. One conclusion is inescapable: in times of crisis, the bookworms are too easily inclined to switch from the positive to the negative. They're waverers who find in public opinion additional encouragement for their wavering. By contrast, the courageous and energetic optimist—even although he has no wide knowledge— will always end, guided by his subconscious or by mere commonsense, in finding a way out.

This reaction to the work was obviously a misunderstanding. It ignores the fact that the future Buddha was also of noble origins, that he was the son of a king and heir to the throne and had been raised with the expectation that one day he would inherit the crown. He had been taught martial arts and the art of government, and having reached the right age, he had married and had a son. All of these things would be more typical of the physical and mental formation of a future samurai than of a seminarian ready to take holy orders. A man like Julius Evola was particularly suitable to dispel such a misconception. He did so on two fronts in his Doctrine: on the one hand, he did not cease to recall the origins of the Buddha, Prince Siddhartha, who was destined to the throne of Kapilavastu: on the other hand, he attempted to demonstrate that Buddhist asceticism is not a cowardly resignation before life's vicissitudes, but rather a struggle of a spiritual kind, which is not any less heroic than the struggle of a knight on the battlefield. As Buddha himself said (Mahavagga, 2.15): 'It is better to die fighting than to live as one vanquished.' This resolution is in accord with Evola's ideal of overcoming natural resistances in order to achieve the Awakening through meditation; it should he noted, however, that the warrior terminology is contained in the oldest writings of Buddhism, which are those that best reflect the living teaching of the master. Evola works tirelessly in his hook to erase the Western view of a languid and dull doctrine that in fact was originally regarded as aristocratic and reserved for real 'champions.' After Schopenhauer, the unfounded idea arose in Western culture that Buddhism involved a renunciation of the world and the adoption of a passive attitude: 'Let things go their way; who cares anyway.' Since in this inferior world 'everything is evil,' the wise person is the one who, like Simeon the Stylite, withdraws, if not to the top of a pillar; at least to an isolated place of meditation. Moreover, the most widespread view of Buddhists is that of monks dressed in orange robes, begging for their food; people suppose that the only activity these monks are devoted to is reciting memorized texts, since they shun prayers; thus, their religion appears to an outsider as a form of atheism. Evola successfully demonstrates that this view is profoundly distorted by a series of prejudices. Passivity? Inaction? On the contrary, Buddha never tired of exhorting his disciples to 'work toward victory'; he himself, at the end of his life, said with pride: katam karaniyam, 'done is what needed to he done!' Pessimism? It is true that Buddha, picking up a formula of Brahmanism, the religion in which he had been raised prior to his departure from Kapilavastu, affirmed that everything on earth is 'suffering.' But he also clarified for us that this is the case because we are always yearning to reap concrete benefits from our actions. For example, warriors risk their lives because they long for the pleasure of victory and for the spoils, and yet in the end they are always disappointed: the pillaging is never enough and what has been gained is quickly squandered. Also, the taste of victory soon fades away. But if one becomes aware of this state of affairs (this is one aspect of the Awakening), the pessimism is dispelled since reality is what it is, neither good nor bad in itself; reality is inscribed in Becoming, which cannot be interrupted. Thus, one must live and act with the awareness that the only thing that matters is each and every moment. Thus, duty (dhamma) is claimed to be the only valid reference point: 'Do your duty,' that is. 'let your every action he totally disinterested.