Classic Bond Quotes

When I say to the Moment flying; 'Linger a while -- thou art so fair!' Then bind me in thy bonds undying, And my final ruin I will bear!

Am I in love? Absolutely. I’m in love with ancient philosophers, foreign painters, classic authors, and musicians who have died long ago. I’m a passionate lover. I fawn over these people. I have given them my heart and my soul. The trouble is, I’m unable to love anyone tangible. I have sacrificed a physical bond, for a metaphysical relationship. I am the ultimate idealistic lover.

... Bond selection is primarily a negative art. It is a process of exclusion and rejection, rather than of search and acceptance.

He(Samuel, known as 'the Pea') was as apprehensive, weak and nervous about things as Swaminathan was. The bond between them was laughter. They were able to see together the same absurdities and incongruities in things. The most trivial and unnoticeable thing to others would tickle them to death.

How do I get my point heard? How do I get it noticed? How do I get to belong in the discussion? I am sure it is something some men feel too, but if there’s one thing that bonds women of all backgrounds, of all political colours, in all kinds of business and profession, it is the classic experience of the failed intervention; you’re at a meeting, you make a point, then a short silence follows, and after a few awkward seconds some man picks up where he had just left off: ‘What I was saying was …’ You might as well never have opened your mouth, and you end up blaming both yourself and the men whose exclusive club the discussion appears to be.

Harlow went so far as to suggest that perhaps the main function of nursing was to ensure frequent physical contact between baby and mother, since the loving bond seemed so vital for survival. After all, he noted, long after the actual sustenance stops, it is the bond that remains.

However I with thee have fixt my Lot, Certain to undergo like doom, if Death Consort with thee, Death is to mee as Life; So forcible within my heart I feel The Bond of Nature draw me to my own, My own in thee, for what thou art is mine; Our state cannot be sever'd, we are one, One flesh; to lose thee were to lose myself.

Looking back at a century that will be remembered for its willingness to break classical bonds, and looking ahead to an era that seeks to nurture the creativity needed for scientific innovation, one person stands out as a paramount icon of our age: the kindly refugee from oppression whose wild halo of hair, twinkling eyes, engaging humanity, and extraordinary brilliance made his face a symbol and his name a synonym for genius.

Consider these traditional theories of domestic abuse: - Learned helplessness suggest that abused women learn to become helpless under abusive conditions; they are powerless to extricate themselves from such relationships and/or unable to make adaptive choices - The cycle of violence describes a pattern that includes a contrition or honeymoon phase. The abusive husband becomes contrite and apologetic after a violent episode, making concerted efforts to get back in his wife’s good graces. - Traumatic bonding attempts to explain the inexplicable bond that is formed between a woman and her abusive partner - The theory of past reenactments posits that women in abusive relationships are reliving unconscious feelings from early childhood scenarios. My research results and experience with patients do not conform to these concepts. I have found that the upscale abused wife is not a victim of learned helplessness. Rather, she makes specific decisions along the path to be involved in the abusive marriage, including silent strategizing as she chooses to stay or leave the marriage. Nor does the upscale abused wife experience the classic cycle of violence, replete with the honeymoon stage, in which the husband courts his wife to seek her forgiveness. As in the case of Sally and Ray, the man of means actually does little to seek his wife’s forgiveness after a violent episode. Further, the upscale abused wife voices more attachment to her lifestyle than the traumatic bonding with her abusive mate. And very few of the abused women I have met over the years experienced abuse in their childhoods or witnessed it between their parents. In fact, it is this lack of experience with violence, rage, and abuse that makes this woman even more overwhelmed and unclear about how to cope with something so alien to her and the people in her universe.

Apart from such chaotic classics as these, my own taste in novel reading is one which I am prepared in a rather especial manner, not only to declare, but to defend. My taste is for the sensational novel, the detective story, the story about death, robbery and secret societies; a taste which I share in common with the bulk at least of the male population of this world. There was a time in my own melodramatic boyhood when I became quite fastidious in this respect. I would look at the first chapter of any new novel as a final test of its merits. If there was a murdered man under the sofa in the first chapter, I read the story. If there was no murdered man under the sofa in the first chapter, I dismissed the story as tea-table twaddle, which it often really was. But we all lose a little of that fine edge of austerity and idealism which sharpened our spiritual standard in our youth. I have come to compromise with the tea-table and to be less insistent about the sofa. As long as a corpse or two turns up in the second, the third, nay even the fourth or fifth chapter, I make allowance for human weakness, and I ask no more. But a novel without any death in it is still to me a novel without any life in it. I admit that the very best of the tea-table novels are great art - for instance, Emma or Northanger Abbey. Sheer elemental genius can make a work of art out of anything. Michelangelo might make a statue out of mud, and Jane Austen could make a novel out of tea - that much more contemptible substance. But on the whole I think that a tale about one man killing another man is more likely to have something in it than a tale in which, all the characters are talking trivialities without any of that instant and silent presence of death which is one of the strong spiritual bonds of all mankind. I still prefer the novel in which one person does another person to death to the novel in which all the persons are feebly (and vainly) trying to get the others to come to life.

What emerged was a common way of thinking, feeling, and living among the warriors who developed the various martial arts and among those who still truly practice them today. Of course, there are cultural differences between warrior groups in different parts of the world, but there is also a core attitude, common to these groups, that separates them from non-warrior people within their own cultural strains. Asian warriors and all classical martial artists know of this common bond. They call it The Martial Way.

LTCM is now a classic case of “fat tails” in finance. Portfolio math mimics diffusion physics—a scattergram of the outcomes from trillions of small random movements maps smoothly onto a bell curve. In well-behaved markets, finance looks much the same. But markets are rarely well-behaved for long, and big deviations from the norm happen very frequently in finance—the finance bell curve, that is, has fat tails. When Russia defaulted on its sovereign bonds in 1998, it was a fat tail for LTCM, and it was on the wrong side of the trade, with very heavy leverage.

There are historical moments when an alignment of forces causes a shift in human outlook. It happened to art and philosophy and science at the beginning of the Renaissance, and again at the beginning of the Enlightenment. Now, in the early twentieth century, modernism was born by the breaking of the old strictures and verities. A spontaneous combustion occurred that included the works of Einstein, Picasso, Matisse, Stravinsky, Schoenberg, Joyce, Eliot, Proust, Diaghilev, Freud, Wittgenstein, and dozens of other path-breakers who seemed to break the bonds of classical thinking.52 In

The objection to a philosophic life that it renders us useless to our friends would never have arisen in a modern mind: it belongs rather to classical antiquity. Antiquity knew the stronger bonds of friendship, meditated upon it, and almost took it to the grave with it. This is the advantage it has over us: we, on the other hand, can point to our idealisation of sexual love. All the great excellencies of ancient humanity owed their stability to the fact that man was standing side by side with man, and that no woman was allowed to put forward the claim of being the nearest and highest, nay even sole object of his love, as the feeling of passion would teach. Perhaps our trees do not grow so high now owing to the ivy and the vines that cling round them.

Homo sapiens is a creature that over vast areas of the earth, in the countries and continents and centuries that the history books and the newsreels neglect because nothing ‘interesting’ has happened in them, has succeeded in living the moderate and mainly cooperative life to be expected of cousins of the hedonic apes. Almost all men spend most of their lives in this way. Most men spend all their lives in this way. But because all our governance is based on male bonding, and male bonding on at best a low-powered rumbling of aggression, accompanied by the hallucinatory visions which keep that aggression alive, we are constantly in danger of seeing our communities revert at intervals into the horrible agonic semblance of a troop of baboons. Baboons, moreover, with their finger on the button that can fire off an H-bomb.

The ego is an organization. It is based on the maintenance of free intercourse and of the possibility of reciprocal influence between all its parts. Its desexualized energy still shows traces of its origin in its impulsion to bind together and unify, and this necessity to synthesize grows stronger in proportion as the strength of the ego increases. It is therefore only natural that the ego should try to prevent symptoms from remaining isolated and alien by using every possible method to bind them to itself in one way or another, and to incorporate them into its organization by means of those bonds. As we know, a tendency of this kind is already operative in the very act of forming a symptom. A classical instance of this are those hysterical symptoms which have been shown to be a compromise between the need for satisfaction and the need for punishment.

It was in Cleveland that Magic Slim became the most successful pornographic film producer in America. His training center was a key link in a human trafficking supply chain stretching from the former Soviet Republics in Eastern Europe to the United States. Trafficking accounts for an estimated $32 billion in annual trade with sex slavery and pornographic film production accounting for the greatest percentage. The girls arrived at Slim’s building young and naive, they left older and wiser. This was a classic value chain with each link making a contribution.  Slim’s trainers were the best, and it showed in the final product. Each class of girls was judged on the merits. The fast learners went on to advanced training. They learned proper etiquette, social skills and party games. They learned how to dress, apply makeup and discuss world events.  Best in-class were advertised in international style magazines with code words. These codes were known only to select clients and certain intermediaries approved by Slim. This elaborate distribution system was part of Slim’s business model, his clients paid an annual subscription fee for the on-line dictionary. The code words and descriptions were revised monthly.  An interested client would pay an access fee for further information that included a set of professional  photographs, a video and voice recordings of the model addressing the client by name.  Should the client accept, a detailed travel itinerary was submitted calling for first class travel and accommodation.  Slim required a letter of understanding spelling out terms and conditions and a 50% deposit. He didn’t like contracts, his word was his bond, everyone along the chain knew that. Slim's business was booming.

From the moneyless economics of the classical school there evolved modern, orthodox macroeconomics: the science of monetary society taught in universities and deployed by central banks. From the practitioners’ economics of Bagehot, meanwhile, there evolved the academic discipline of finance—the tools of the trade taught in business schools, used by bankers and bond traders. One was an intellectual framework for understanding the economy without money, banks, and finance. The other was a framework for understanding money, banks, and finance, without the rest of the economy. The result of this intellectual apartheid was that when in 2008 a crisis in the financial sector caused the biggest macroeconomic crash in history, and when the economy failed to recover afterwards because the banking sector was broken, neither modern macroeconomics nor modern finance could make head nor tail of it.

In proportion as the ideas and sentiments succeed one another and as the mind and heart are trained, the human race continues to be tamed, relationships spread, and bonds tightened. People grew accustomed to gather in front of their huts or around a large tree; song and dance, true children of love and leisure, became the amusement or rather the occupation of idle men and women who had flocked together. Each one began to look at the others and to want to be looked at himself, and public esteem had a value. The one who sang or danced the best, the handsomest, the strongest, the most adroit, or the most eloquent became the most highly regarded. And this was the first step towards inequality and, at the same time, toward vice. From these first preferences were born vanity and contempt on the one hand, and shame and envy on the other. And the fermentation caused by these new leavens eventually produced compounds fatal to happiness and innocence.

About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, 26and suddenly  q there was a great earthquake, so that the foundations of the prison were shaken. And immediately  r all the doors were opened, and  s everyone’s bonds were unfastened. 27When the jailer woke and saw that the prison doors were open, he drew his sword and  t was about to kill himself, supposing that the prisoners had escaped. 28But Paul cried with a loud voice, “Do not harm yourself, for we are all here.” 29And the jailer [5] called for lights and rushed in, and trembling with fear he  u fell down before Paul and Silas. 30Then he brought them out and said, “Sirs,  v what must I do to be  w saved?” 31And they said,  x “Believe in the Lord Jesus, and you will be saved, you  y and your household.” 32And they spoke the word of the Lord to him and to all who were in his house. 33And he took them  z the same hour of the night and washed their wounds; and he  a was baptized at once, he and all his family.

Next week is Beltane,” she reminded him. “Do you suppose we will make it through the wedding this time?” “Not if Gideon says you cannot get out of this bed,” he countered sternly. “Absolutely not!” she burst out, making him wince and cover the ear she’d been too close to. She immediately regretted her thoughtlessness, making a sad sound before reaching to kiss the ear she had offended with quiet gentleness. Jacob extricated himself from her hold enough to allow himself to turn and face her. “Okay, explain what you meant,” he said gently. “I refuse to wait another six months. We are getting married on Beltane, come hell or . . . necromancers . . . or . . . the creature from the Black Lagoon. There is no way Corrine is going to be allowed to get married without me getting married, too. I refuse to listen to her calling me the family hussy for the rest of the year.” “What does it matter what she says?” Jacob sighed as he reached to touch the soft contours of her face. “You and I are bonded in a way that transcends marriage already. Is that not what is important?” “No. What’s important is the fact that I am going to murder the sister I love if she doesn’t quit. And she will not quit until I shut her up either with a marriage or a murder weapon. Understand?” Clearly, by his expression, Jacob did not understand. “Thank Destiny all I have is a brother,” he said dryly. “I have been inundated with people tied into knots over one sister or another for the past weeks.” “You mean Legna. Listen, it’s not her fault if everyone has their shorts in a twist because of who her Imprinted mate is! Frankly, I think she and Gideon make a fabulous couple. Granted, a little too gorgeously ‘King and Queen of the Prom’ perfect for human eyes to bear looking at for long, but fabulous just the same.” Jacob blinked in confusion as he tried to decipher his fiancée’s statement. Even after all these months, she still came out with unique phraseologies that totally escaped his more classic comprehension of the English language. But he had gotten used to just shrugging his confusion off, blaming it on the fact that English wasn’t his first, second, or third language, so it was to be expected. “Anyway,” she went on, “Noah and Hannah need to chill. You saw Legna when she came to visit yesterday. If a woman could glow, she was as good as radioactive.” She smiled sweetly at him. “That means,” she explained, “that she looks as brilliantly happy as you make me feel.” “I see,” he chuckled. “Thank you for the translation.” He reached his arms around her, drawing her body up to his as close as he could considering the small matter of a fetal obstacle. He kissed her inviting mouth until she was breathless and glowing herself. “I thought I would be kind to you,” she explained with a laugh against his mouth. “You, my love, are all heart.” “And you are all pervert. Jacob!” She laughed as she swatted one of his hands away from intimate places, only to be shanghaied by another. “What would Gideon say?” “He better not say anything, because if he did that would mean he was in here while you are naked. And that, little flower, would probably cost him his vocal chords in any event.” “Oh. Well . . . when you put it that way . . .

I cooked with so many of the greats: Tom Colicchio, Eric Ripert, Wylie Dufresne, Grant Achatz. Rick Bayless taught me not one but two amazing mole sauces, the whole time bemoaning that he never seemed to know what to cook for his teenage daughter. Jose Andres made me a classic Spanish tortilla, shocking me with the sheer volume of viridian olive oil he put into that simple dish of potatoes, onions, and eggs. Graham Elliot Bowles and I made gourmet Jell-O shots together, and ate leftover cheddar risotto with Cheez-Its crumbled on top right out of the pan. Lucky for me, Maria still includes me in special evenings like this, usually giving me the option of joining the guests at table, or helping in the kitchen. I always choose the kitchen, because passing up the opportunity to see these chefs in action is something only an idiot would do. Susan Spicer flew up from New Orleans shortly after the BP oil spill to do an extraordinary menu of all Gulf seafood for a ten-thousand-dollar-a-plate fund-raising dinner Maria hosted to help the families of Gulf fishermen. Local geniuses Gil Langlois and Top Chef winner Stephanie Izard joined forces with Gale Gand for a seven-course dinner none of us will ever forget, due in no small part to Gil's hoisin oxtail with smoked Gouda mac 'n' cheese, Stephanie's roasted cauliflower with pine nuts and light-as-air chickpea fritters, and Gale's honey panna cotta with rhubarb compote and insane little chocolate cookies. Stephanie and I bonded over hair products, since we have the same thick brown curls with a tendency to frizz, and the general dumbness of boys, and ended up giggling over glasses of bourbon till nearly two in the morning. She is even more awesome, funny, sweet, and genuine in person than she was on her rock-star winning season on Bravo. Plus, her food is spectacular all day. I sort of wish she would go into food television and steal me from Patrick. Allen Sternweiler did a game menu with all local proteins he had hunted himself, including a pheasant breast over caramelized brussels sprouts and mushrooms that melted in your mouth (despite the occasional bit of buckshot). Michelle Bernstein came up from Miami and taught me her white gazpacho, which I have since made a gajillion times, as it is probably one of the world's perfect foods.

IRA funds became a form of play money for the middle class... Because the pool of capital that made up an IRA could not be withdrawn for twenty or thirty years, many people viewed their IRAs as containing money they could experiment with. They could use an IRA to buy their first stock or their first mutual fund. They could put in in a money market fund first, and then, as they got bolder - and the bull market became more irresistible - shift some of it into something a little riskier. IRAs gave people a way to try on the stock and bond markets for size, to see how they felt, and to become slowly comfortable with the idea of investing. The knowledge that the money couldn't easily be withdrawn acted as a psychological safety net, allowing investors to feel as though they could take a chance or two. If they made a mistake, they reasoned, there was still time to recoup - several decades, perhaps.Over time, many people came to believe that it as imperative to maximize the returns they were getting on their IRA account, even at the risk of taking a loss. How else would they ever have enough to retire on? This, surely, is the classic definition of investment capital.

None,” Einstein said. “Relativity is a purely scientific matter and has nothing to do with religion.”51 That was no doubt true. However, there was a more complex relationship between Einstein’s theories and the whole witch’s brew of ideas and emotions in the early twentieth century that bubbled up from the highly charged cauldron of modernism. In his novel Balthazar, Lawrence Durrell had his character declare, “The Relativity proposition was directly responsible for abstract painting, atonal music, and formless literature.” The relativity proposition, of course, was not directly responsible for any of this. Instead, its relationship with modernism was more mysteriously interactive. There are historical moments when an alignment of forces causes a shift in human outlook. It happened to art and philosophy and science at the beginning of the Renaissance, and again at the beginning of the Enlightenment. Now, in the early twentieth century, modernism was born by the breaking of the old strictures and verities. A spontaneous combustion occurred that included the works of Einstein, Picasso, Matisse, Stravinsky, Schoenberg, Joyce, Eliot, Proust, Diaghilev, Freud, Wittgenstein, and dozens of other path-breakers who seemed to break the bonds of classical thinking.52 In his book Einstein, Picasso: Space, Time, and the Beauty That Causes Havoc, the historian of science and philosophy Arthur I. Miller explored the common wellsprings that produced, for example, the 1905 special theory of relativity and Picasso’s 1907 modernist masterpiece Les Demoiselles d’Avignon.

The whitewash of Kingdom of Heaven Kingdom of Heaven is a classic cowboys-and-Indians story in which the Muslims are noble and heroic and the Christians are venal and violent. The script is heavy on modern-day PC clichés and fantasies of Islamic tolerance; brushing aside dhimmi laws and attitudes (of which Ridley Scott has most likely never heard), it invents a peace-and-tolerance group called the “Brotherhood of Muslims, Jews and Christians.” But of course, the Christians spoiled everything. A publicist for the film explained, “They were working together. It was a strong bond until the Knights Templar caused friction between them.” Ah yes, those nasty “Christian extremists.” Kingdom of Heaven was made for those who believe that all the trouble between the Islamic world and the West has been caused by Western imperialism, racism, and colonialism, and that the glorious paradigm of Islamic tolerance, which was once a beacon to the world, could be reestablished if only the wicked white men of America and Europe would be more tolerant. Ridley Scott and his team arranged advance screenings for groups like the Council on American-Islamic Relations, making sure that sensitive Muslim feelings were not hurt. It is a dream movie for the PC establishment in every way except one: It isn’t true. Professor Jonathan Riley-Smith, author of A Short History of the Crusades and one of the world’s leading historians of the period, called the movie “rubbish,” explaining that “it’s not historically accurate at all” as it “depicts the Muslims as sophisticated and civilised, and the Crusaders are all brutes and barbarians. It has nothing to do with reality.” Oh, and “there was never a confraternity of Muslims, Jews and Christians. That is utter nonsense.

Thou art my servant; I have chosen thee." Isaiah 41:9 If we have received the grace of God in our hearts, its practical effect has been to make us God's servants. We may be unfaithful servants, we certainly are unprofitable ones, but yet, blessed be his name, we are his servants, wearing his livery, feeding at his table, and obeying his commands. We were once the servants of sin, but he who made us free has now taken us into his family and taught us obedience to his will. We do not serve our Master perfectly, but we would if we could. As we hear God's voice saying unto us, "Thou art my servant," we can answer with David, "I am thy servant; thou hast loosed my bonds." But the Lord calls us not only his servants, but his chosen ones--"I have chosen thee." We have not chosen him first, but he hath chosen us. If we be God's servants, we were not always so; to sovereign grace the change must be ascribed. The eye of sovereignty singled us out, and the voice of unchanging grace declared, "I have loved thee with an everlasting love." Long ere time began or space was created God had written upon his heart the names of his elect people, had predestinated them to be conformed unto the image of his Son, and ordained them heirs of all the fulness of his love, his grace, and his glory. What comfort is here! Has the Lord loved us so long, and will he yet cast us away? He knew how stiffnecked we should be; he understood that our hearts were evil, and yet he made the choice. Ah! our Saviour is no fickle lover. He doth not feel enchanted for awhile with some gleams of beauty from his church's eye, and then afterwards cast her off because of her unfaithfulness. Nay, he married her in old eternity; and it is written of Jehovah, "He hateth putting away." The eternal choice is a bond upon our gratitude and upon his faithfulness which neither can disown.

Classical liberalism has been reproached with being too obstinate and not ready enough to compromise. It was because of its inflexibility that it was defeated in its struggle with the nascent anticapitalist parties of all kinds. If it had realized, as these other parties did, the importance of compromise and concession to popular slogans in winning the favor of the masses, it would have been able to preserve at least some of its influence. But it has never bothered to build for itself a party organization and a party machine as the anticapitalist parties have done. It has never attached any importance to political tactics in electoral campaigns and parliamentary proceedings. It has never gone in for scheming opportunism or political bargaining. This unyielding doctrinairism necessarily brought about the decline of liberalism. The factual assertions contained in these statements are entirely in accordance with the truth, but to believe that they constitute a reproach against liberalism is to reveal a complete misunderstanding of its essential spirit. The ultimate and most profound of the fundamental insights of liberal thought is that it is ideas that constitute the foundation on which the whole edifice of human social cooperation is Liberalism: A Socio-Economic Exposition constructed and sustained and that a lasting social structure cannot be built on the basis of false and mistaken ideas. Nothing can serve as a substitute for an ideology that enhances human life by fostering social cooperation—least of all lies, whether they be called "tactics," "diplomacy," or "compromise." If men will not, from a recognition of social necessity, voluntarily do what must be done if society is to be maintained and general well-being advanced, no one can lead them to the right path by any cunning stratagem or artifice. If they err and go astray, then one must endeavor to enlighten them by instruction. But if they cannot be enlightened, if they persist in error, then nothing can be done to prevent catastrophe. All the tricks and lies of demagogic politicians may well be suited to promote the cause of those who, whether in good faith or bad, work for the destruction of society. But the cause of social progress, the cause of the further development and intensification of social bonds, cannot be advanced by lies and demagogy. No power on earth, no crafty stratagem or clever deception could succeed in duping mankind into accepting a social doctrine that it not only does not acknowledge, but openly spurns. The only way open to anyone who wishes to lead the world back to liberalism is to convince his fellow citizens of the necessity of adopting the liberal program. This work of enlightenment is the sole task that the liberal can and must perform in order to avert as much as lies within his power the destruction toward which society is rapidly heading today. There is no place here for concessions to any of the favorite or customary prejudices and errors. In regard to questions that will decide whether or not society is to continue to exist at all, whether millions of people are to prosper or perish, there is no room for compromise either from weakness or from misplaced deference for the sensibilities of others. If liberal principles once again are allowed to guide the policies of great nations, if a revolution in public opinion could once more give capitalism free rein, the world will be able gradually to raise itself from the condition into which the policies of the combined anticapitalist factions have plunged it. There is no other way out of the political and social chaos of the present age.

What does this mean in practical terms? Let’s keep things simple, ignore private equity and commercial real estate, and focus just on the broad stock and bond market. You might buy three funds: an index fund offering exposure to the entire U.S. stock market, an index fund that will give you exposure to both developed foreign stock markets and emerging stock markets, and an index fund that owns the broad U.S. bond market. Suppose we were aiming to build a classic balanced portfolio, with 60 percent in stocks and 40 percent in bonds. Here are some possible investment mixes using index funds offered by major financial firms:     40 percent Fidelity Spartan Total Market Index Fund, 20 percent Fidelity Spartan Global ex U.S. Index Fund and 40 percent Fidelity Spartan U.S. Bond Index Fund. You can purchase these mutual funds directly from Fidelity Investments (Fidelity.com).     40 percent Vanguard Total Stock Market Index Fund, 20 percent Vanguard FTSE All-World ex-US Index Fund and 40 percent Vanguard Total Bond Market Index Fund. You can buy these mutual funds directly from Vanguard Group (Vanguard.com).     40 percent Vanguard Total Stock Market ETF, 20 percent Vanguard FTSE All-World ex-US ETF and 40 percent Vanguard Total Bond Market ETF. You can purchase these ETFs, or exchange-traded funds, through a discount or full-service brokerage firm. You can learn more about each of the funds at Vanguard.com.     40 percent iShares Core S&P Total U.S. Stock Market ETF, 20 percent iShares Core MSCI Total International Stock ETF and 40 percent iShares Core U.S. Aggregate Bond ETF. You can buy these ETFs through a brokerage account and find fund details at iShares.com.     40 percent SPDR Russell 3000 ETF, 20 percent SPDR MSCI ACWI ex-US ETF and 40 percent SPDR Barclays Aggregate Bond ETF. You can invest in these ETFs through a brokerage account and learn more at SPDRs.com.     40 percent Schwab Total Stock Market Index Fund, 20 percent Schwab International Index Fund and 40 percent Schwab Total Bond Market Fund. You can buy these mutual funds directly from Charles Schwab (Schwab.com). The good news: Schwab’s funds have a minimum initial investment of just $100. The bad news: Unlike the other foreign stock funds listed here, Schwab’s international index fund focuses solely on developed foreign markets. Those who want exposure to emerging markets might take a fifth of the money allocated to the international fund—equal to 4 percent of the entire portfolio—and invest it in an emerging markets stock index fund. One option: Schwab has an ETF that focuses on emerging markets.

Wikipedia: Asabiyyah 'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism. Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. … The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history … Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.

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Vasana is determinism that feels like free will. I’m reminded of my friend Jean, whom I’ve known for almost twenty years. Jean considers himself very spiritual and went so far in the early nineties as to walk way from his job with a newspaper in Denver to live in an ashram in western Massachusetts. But he found the atmosphere choking. “They’re all crypto Hindus,” he complained. “They don’t do anything but pray and chant and meditate.” So Jean decided to move on with his life. He’s fallen in love with a couple of women but has never married. He doesn’t like the notion of settling down and tends to move to a new state every four years or so. (He once told me that he counted up and discovered that he’s lived in forty different houses since he was born.) One day Jean called me with a story. He was on a date with a woman who had taken a sudden interest in Sufism, and while they were driving home, she told Jean that according to her Sufi teacher, everyone has a prevailing characteristic. “You mean the thing that is most prominent about them, like being extroverted or introverted?” he asked. “No, not prominent,” she said. “Your prevailing characteristic is hidden. You act on it without seeing that you’re acting on it.” The minute he heard this, Jean became excited. “I looked out the car window, and it hit me,” he said. “I sit on the fence. I am only comfortable if I can have both sides of a situation without committing to either.” All at once a great many pieces fell into place. Jean could see why he went into an ashram but didn’t feel like he was one of the group. He saw why he fell in love with women but always saw their faults. Much more came to light. Jean complains about his family yet never misses a Christmas with them. He considers himself an expert on every subject he’s studied—there have been many—but he doesn’t earn his living pursuing any of them. He is indeed an inveterate fence-sitter. And as his date suggested, Jean had no idea that his Vasana, for that’s what we’re talking about, made him enter into one situation after another without ever falling off the fence. “Just think,” he said with obvious surprise, “the thing that’s the most me is the thing I never saw.” If unconscious tendencies kept working in the dark, they wouldn’t be a problem. The genetic software in a penguin or wildebeest guides it to act without any knowledge that it is behaving much like every other penguin or wildebeest. But human beings, unique among all living creatures, want to break down Vasana. It’s not good enough to be a pawn who thinks he’s a king. We crave the assurance of absolute freedom and its result—a totally open future. Is this reasonable? Is it even possible? In his classic text, the Yoga Sutras, the sage Patanjali informs us that there are three types of Vasana. The kind that drives pleasant behavior he calls white Vasana; the kind that drives unpleasant behavior he calls dark Vasana; the kind that mixes the two he calls mixed Vasana. I would say Jean had mixed Vasana—he liked fence-sitting but he missed the reward of lasting love for another person, a driving aspiration, or a shared vision that would bond him with a community. He displayed the positives and negatives of someone who must keep every option open. The goal of the spiritual aspirant is to wear down Vasana so that clarity can be achieved. In clarity you know that you are not a puppet—you have released yourself from the unconscious drives that once fooled you into thinking that you were acting spontaneously.

In real life, couples bond and war over a million different things. The causes of divorce are like beautiful, unique snowflakes.

The 2012 Ibbotson® Stocks, Bonds, Bills, and Inflation® Classic Yearbook, published by Morningstar, Inc., is one of the best sources of up-to-date information regarding the performance of various U.S. capital market investment alternatives. The data cover the period from 1926 to the present.

Morning, September 30 "Sing forth the honour of his name, make his praise glorious." Psalm 66:2 It is not left to our own option whether we shall praise God or not. Praise is God's most righteous due, and every Christian, as the recipient of his grace, is bound to praise God from day to day. It is true we have no authoritative rubric for daily praise; we have no commandment prescribing certain hours of song and thanksgiving: but the law written upon the heart teaches us that it is right to praise God; and the unwritten mandate comes to us with as much force as if it had been recorded on the tables of stone, or handed to us from the top of thundering Sinai. Yes, it is the Christian's duty to praise God. It is not only a pleasurable exercise, but it is the absolute obligation of his life. Think not ye who are always mourning, that ye are guiltless in this respect, or imagine that ye can discharge your duty to your God without songs of praise. You are bound by the bonds of his love to bless his name so long as you live, and his praise should continually be in your mouth, for you are blessed, in order that you may bless him; "this people have I formed for myself, they shall show forth my praise"; and if you do not praise God, you are not bringing forth the fruit which he, as the Divine Husbandman, has a right to expect at your hands. Let not your harp then hang upon the willows, but take it down, and strive, with a grateful heart, to bring forth its loudest music. Arise and chant his praise. With every morning's dawn, lift up your notes of thanksgiving, and let every setting sun be followed with your song. Girdle the earth with your praises; surround it with an atmosphere of melody, and God himself will hearken from heaven and accept your music.

For a moment, at the frontier, the bonds of custom are broken and unrestraint is triumphant … Each frontier did indeed furnish a new field of opportunity, a gate of escape from the bondage of the past; and freshness, and confidence, and scorn of older society, impatience of its restraints and its ideas, and indifference to its lessons, have accompanied the frontier. What the Mediterranean Sea was to the Greeks, breaking the bond of custom, offering new experiences, calling out new institutions and activities, that, and more, the ever retreating frontier has been to the United States directly, and to the nations of Europe more remotely.

The essence of proper bond selection consists, ... in obtaining specific and convincing factors of safety in compensation for the surrender of participation in profits.

January 25 MORNING “I will mention the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us.” — Isaiah 63:7 AND canst thou not do this? Are there no mercies which thou hast experienced? What though thou art gloomy now, canst thou forget that blessed hour when Jesus met thee, and said, “Come unto me”? Canst thou not remember that rapturous moment when He snapped thy fetters, dashed thy chains to the earth, and said, “I came to break thy bonds and set thee free”? Or if the love of thine espousals be forgotten, there must surely be some precious milestone along the road of life not quite grown over with moss, on which thou canst read a happy memorial of His mercy towards thee? What, didst thou never have a sickness like that which thou art suffering now, and did He not restore thee? Wert thou never poor before, and did He not supply thy wants? Wast thou never in straits before, and did He not deliver thee? Arise, go to the river of thine experience, and pull up a few bulrushes, and plait them into an ark, wherein thine infant-faith may float safely on the stream. Forget not what thy God has done for thee; turn over the book of thy remembrance, and consider the days of old. Canst thou not remember the hill Mizar? Did the Lord never meet with thee at Hermon? Hast thou never climbed the Delectable Mountains? Hast thou never been helped in time of need? Nay, I know thou hast. Go back, then, a little way to the choice mercies of yesterday, and though all may be dark now, light up the lamps of the past, they shall glitter through the darkness, and thou shalt trust in the Lord till the day break and the shadows flee away. “Remember, O Lord, thy tender mercies and thy lovingkindnesses, for they have been ever of old.

Think not that thou canst fail of entering into rest. If He hath called thee, nothing can divide thee from His love. Distress cannot sever the bond; the fire of persecution cannot burn the link; the hammer of hell cannot break the chain.

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Our world is no longer a safe place. Perhaps it never was. Between 1985 and 1993, exposure to violence increased 176 percent for the average junior high school student. Fifty percent of the women in our culture will experience some form of sexual assault during their lifetimes. We are all aware of the shrinking global village. Violence in other lands seems closer than ever before. Terrorism and hatred leak across our borders. No longer can we say that it’s not our problem. We know what violence does to people. Alice Miller, the famous psychotherapist, described the process in her classic book For Your Own Good. German children in the 1920s and 1930s became acclimatized to physical violence. They saw it in their homes, where physical punishment was routine. By today’s standards, this same form of punishment would be abusive. They saw it in the streets. Germany lost a war they felt they should have won. They felt betrayed by their leaders. Political and economic chaos surrounded them. Children learned to split off from the violence. They learned to make it unreal, which is why as adults, Miller points out, they could be in the presence of concentration camps and remain unmoved.2

following passage from St. Chrysostom (+ 407) has become a veritable classic : " The dispensation of the things that are in heaven God hath not given to angels or to archangels ; for not to these was it said : ' Whatsoever you shall bind/ etc. (Matth. XVIII, 18). They that rule on earth have indeed also power to bind, but the bodies only ; 17 whereas this bond reaches to the soul itself, and transcends the heavens. 18 And what the priests do be low, the same does God ratify above, and the Lord con firms the sentence of His servants. 19 What then has He given them but all heavenly power? For, He saith, ' Whose sins ye shall remit,' etc. (John XX, 23). What power could be greater than this ? ... It would be mani fest folly to contemn such a great power, without which we could obtain neither salvation nor the good things promised. . . . For not only when they regenerate us [in Baptism], but they [the priests] have also the power to forgive the sins committed after regenera tion." 20 The extent of this power is described as follows by Timothy, the second successor of St. Athanasius in the see of Alexandria (+ 384 ) 21 : " Which sins have no for giveness? None; everything confessed before God " will be forgiven.

Consider a conversation I had with a white friend. She was telling me about a "white) couple she knew who had just moved to New Orleans and bought a house for a mere twenty-five thousand dollars. "Of course," she immediately added, "they also had to buy a gun, and Joan is afraid to leave the house." I immediately knew they had bought a home in a black neighborhood. This was a moment of white racial bonding between this couple who shared the story of racial danger and my friend, and then between my friend and me, as she repeated the story. Through this tale, the four of us fortified familiar images of the horror of black space and drew boundaries between "us" and "them" without ever having to directly name race or openly express our disdain for black space. Notice that the need for a gun is a key part of this story--it would not have the degree of social capital it holds if the emphasis were on the price of the house alone. Rather, the story’s emotional power rests on why a house would be that cheap--because it is in a black neighborhood where white people literally might not get out alive. Yet while very negative and stereotypical representations of blacks were reinforced in that exchange, not naming race provided plausible deniability. In fact, in preparing to share this incident, I texted my friend and asked her the name of the city her friends had moved to. I also wanted to confirm my assumption that she was talking about a black neighborhood. I share the text exchange here: "Hey, what city did you say your friends had bought a house in for $25,000?" "New Orleans. They said they live in a very bad neighborhood and they each have to have a gun to protect themselves. I wouldn’t pay 5 cents for that neighborhood." "I assume it’s a black neighborhood?" "Yes. You get what you pay for. I’d rather pay $500,00 and live somewhere where I wasn’t afraid." "I wasn’t asking because I want to live there. I’m writing about this in my book, the way that white people talk about race without ever coming out and talking about race." "I wouldn’t want you to live there it’s too far away from me!" Notice that when I simply ask what city the house is in, she repeats the story about the neighborhood being so bad that her friends need guns. When I ask if the neighborhood is black, she is comfortable confirming that it is. But when I tell her that I am interested in how whites talks about race without talking about race, she switches the narrative. Now her concern is about not wanting me to live so far away. This is a classic example of aversive racism: holding deep racial disdain that surfaces in daily discourse but not being able to admit it because the disdain conflicts with our self-image and professed beliefs. Readers may be asking themselves, "But if the neighborhood is really dangerous, why is acknowledging this danger a sign of racism?" Research in implicit bias has shown that perceptions of criminal activity are influenced by race. White people will perceive danger simply by the presence of black people; we cannot trust our perceptions when it comes to race and crimes. But regardless of whether the neighborhood is actually more or less dangerous than other neighborhoods, what is salient about this exchange is how it functions racially and what that means for the white people engaged in it. For my friend and me, this conversation did not increase our awareness of the danger of some specific neighborhood. Rather, the exchange reinforced our fundamental beliefs about black people. (p. 44-45)

1973 was the year when the United Kingdom entered the European Economic Union, the year when Watergate helped us with a name for all future scandals, Carly Simon began the year at number one with ‘You’re So Vain’, John Tavener premiered his Variations on ‘Three Blind Mice’ for orchestra, the year when The Godfather won Best Picture Oscar, when the Bond film was Live and Let Die, when Perry Henzell’s film The Harder They Come, starring Jimmy Cliff, opened, when Sofia Gubaidulina’s Roses for piano and soprano premiered in Moscow, when David Bowie was Aladdin Sane, Lou Reed walked on the wild side and made up a ‘Berlin’, Slade were feeling the noize, Dobie Gray was drifting away, Bruce Springsteen was ‘Blinded by the Light’, Tom Waits was calling ‘Closing Time’, Bob Dylan was ‘Knocking on Heaven’s Door’, Sly and the Family Stone were ‘Fresh’, Queen recorded their first radio session for John Peel, when Marvin Gaye sang ‘What’s Going On’ and Ann Peebles’s ‘I Can’t Stand the Rain’, when Morton Feldman’s Voices and Instruments II for three female voices, flute, two cellos and bass, Alfred Schnittke’s Suite in the Old Style for violin and piano and Iannis Xenakis’s Eridanos for brass and strings premiered, when Ian Carr’s Nucleus released two albums refining their tangy English survey of the current jazz-rock mind of Miles Davis, when Ornette Coleman started recording again after a five-year pause, making a field recording in Morocco with the Master Musicians of Joujouka, when Stevie Wonder reached No. 1 with ‘Superstition’ and ‘You Are the Sunshine of My Life’, when Free, Family and the Byrds played their last show, 10cc played their first, the Everly Brothers split up, Gram Parsons died, and DJ Kool Herc DJed his first block party for his sister’s birthday in the Bronx, New York, where he mixed instrumental sections of two copies of the same record using two turntables.

Couched within the wood, sleeping through the long sultry afternoon, had lain the Prince of Darkness; sleeping, or meditating some brooding thunderstorm of his own. Her voice of desperate need had aroused him, his silence had answered her with a pledge. And now, as a sign of the bond between them, he had sent his emissary. It had arrived before her, a rank breath, a harsh black body in her locked room. The kitten was her familiar spirit, that already had greeted its mistress, and sucked her blood.

China no doubt wonders how Americans can feel any patriotic unity or affection, the bonding agent of classical citizenship, for a country so confessedly and irredeemably racist and divided. No wonder, then, indications arose that in 2020 China was directly funding various identity politics groups within the United States, apparently on the theory that their adherence to tribalism weakened Beijing’s existential rival.50

I just find music to be one of the great creations of humankind. It breaks boundaries, it brings people together, and it seems to transcend differences. It bonds us to each other. It does all of that without regard for whether it’s jazz, or rocka- billy, or blues, or rock, or folk, or R&B, or soul, or gospel, or country, or classical, or whatever your genre of choice might be. It does all of that, whether it’s Vivaldi’s violins, or Paul Desmond’s haunting alto sax, or James Burton’s twangy guitar. It’s important stuff to us humans, and it’s important stuff to me.

Horney put forth the idea of basic anxiety, which refers to a child’s perception of being helpless and alone in a scary and dangerous world. When a child’s relationship with his or her parents is problematic, this anxiety spikes. Horney theorized that parental inconsistency, lack of warmth, or failure to consider a child’s emotional experience threaten the parent-child bond, and that the child then tries to minimize the resulting anxiety by developing defense mechanisms. Eventually, this pattern can make its way into the child’s personality and lead to the development of more permanent traits. This

She cried for the loss of a bond she now knew she’d never had, for the aching emptiness within her heart, and for the white-hot flash of reality that told her she would gladly relinquish her parties, her photo spreads, her “Who’s Who” name in society, if only she could feel she was loved.

You might think the alien worlds in the original Star Trek look fake. You might think the blinky lights on those old sets are silly. You might not love those oh-so-tight 1960s velour uniforms. But nobody thinks Spock’s pointed ears look bad. The ears are legit. It’s one of those classic Hollywood tricks that should be hugely impressive but somehow isn’t praised enough. Whether the stoic Vulcan is played by Leonard Nimoy, Zachary Quinto, or Ethan Peck, the applause for the most famous fake alien ears is mostly absent. And that’s because the ears work. Praising Spock’s ears would be like praising James Bond’s tailor; you expect Spock to look that way. The believability of Spock’s ears allowed the characters—and by extension the earliest Star Trek—to prevent the entire series from becoming, as Leonard Nimoy had worried in 1964, “a bad sci-fi joke.

An exercise in illusion via allusion. Wear it and after a few hours you will find your daily life suffused by the same feeling of peace you get when you settle into an armchair after tidying your apartment from end to end. If you think of all the best Chanel fragrances as varieties of little black dress - sleek, dependable, perfectly proportioned - Bois des iles is the one in cashmere. I have worn it on and off for years, whenever I felt I needed extra insulation from the cold world. To my nose Chinatown ( Bond No. 9 ) smells like a corner of a small French grocery in summer, in the exact spot where the smell of floor wax meets that of ripe peaches. Lignin, the stuff that prevents all trees from adopting the weeping habit, is a polymer made up of units that are closely related to vanillin. When made into paper and stored for years, it breaks down and smells good. Which is how divine providence has arranged for secondhand bookstores to smell like good quality vanilla absolute, subliminally stoking a hunger for knowledge in all of us. Perfume is, among other things, the most portable form of intelligence. Oman was making perfumes when Europeans only bathed once a year on doctor's orders. Chanel No. 5 is a Brancusi. The beauty and fragrance industry has lied to women for so long, convincing us to fork over cash for crud in shiny packages, that at this point event pure quality has trouble getting taken seriously. Clever marketing can get us to buy something once, but rarely again. We don't wear Chanel No. 5 because Marilyn Monroe wore it, we wear it for the same reason that Marilyn did: because it''s gorgeous. Sycomore, Chanel. If putting it on does not make you shiver with pleasure, see a doctor. Aside from beautiful aircraft, nuclear power stations, food and wine, perfumery is France's biggest export, yet there is no perfume museum in Paris. The ability possessed by certain fragrances to briefly turn the most arid mind into a fairy garden, to make us lament the passing of loves and losses we know full well we never had, is a miracle specific to perfumery.

The market’s behavior in the past 20 years has not followed the former pattern, nor obeyed what once were well-established danger signals, nor permitted its successful exploitation by applying old rules for buying low and selling high. Whether the old, fairly regular bull-and-bear-market pattern will eventually return we do not know. But it seems unrealistic to us for the investor to endeavor to base his present policy on the classic formula—i.e., to wait for demonstrable bear-market levels before buying any common stocks. Our recommended policy has, however, made provision for changes in the proportion of common stocks to bonds in the portfolio, if the investor chooses to do so, according as the level of stock prices appears less or more attractive by value standards.

The earth itself held him here more strongly than any other bond, the red dirt of the vineyards, the long great lines of the mountains against the sky. How could he leave all that?

The relation between Guide and Itale, the bond of absolute loyalty strained impossibly by competitive pride, the understanding and hostility, the vulnerability of each to the other, all that was beyond Emanuel now as always. Whenever he came close to that passionate and essential relationship in either the son or the father he burned his fingers in the fire of it, fumbled, lost his temper, guessed wrong.

off from the same line, they were scattered peacefully across the globe for centuries, each mostly disregarding the others. But in the Middle Ages, the witches, who by nature did the most interacting with normal humans, began to be discovered. And then persecuted, and tortured, and murdered. Their leaders went to the vampires and the wolves and begged for help, but both groups turned away, the vampires from apathy and the wolves from fear of meeting the same fate. Wolves are pack animals, and look after their pack before anything else. So the witches did the only thing they could: they looked to strengthen their magic. They didn’t know about evolution and magical lines back then, but during their research, the witches managed to stumble upon a group of plants that magic had bonded itself to, just like the human conduits. They were known as nightshades: belladonna, mandragora, Lycium barbarum (which also became known as wolfberry), tomatillo, cape gooseberry flower, capsicum, and solanum. The entire subspecies was rife with magic. The latter four plants could be used in hundreds of charms and potions, many of which helped the witches to deter the human persecutors. But the former three plants were unique; they interacted with the remaining magical beings in mystifying ways. Belladonna was poisonous to vampires—it took unbelievable amounts to actually kill them, but even a sprinkle of the plant would work as a paralytic. Proximity to wolfberry caused the shifters to lose control, painfully unable to stop from changing, again and again, which was very dangerous to anyone nearby. And mandragora, also called mandrake, was the key ingredient in a spell that could grant a very powerful witch the ability to communicate between living and dead. Which is how I ended up disposing of that naked guy’s body in Culver City, all those years ago. This discovery was your classic Pandora’s box scenario. A small group of witches, furious that the vampires and the wolves had abandoned them during their darkest time, began to use wolfberry and belladonna against them—sometimes without much provocation. The balance of power shifted once again, and while the witches’ discovery didn’t cause a full-out war, it did spawn thousands of skirmishes, minor battles breaking out between the three major factions. Eventually, the use of those herbs was “outlawed” in the Old World, but it was done the way that marijuana has been outlawed in the US—basically, don’t get caught. The witches are always arguing about this among themselves; some of them think it should be open season, and others think the ban should be more strictly enforced. But while they may not be able to pull together a majority vote, in Los Angeles Kirsten has organized the witches into sort of an informal union. I know it sounds crazy, but if actors and directors can have unions in this town, why not witches? As I understand it, the real benefit to joining the union is access: to chat rooms, newsletters, support groups, spell sessions—and me. The witches’ dues pay Kirsten a small salary, and she uses the rest to organize the network and pay me. There are plenty of “non-union” witches in LA, too, ones who either haven’t

Without longing or dislike, No bonds exist.

The power of this Christian talk was produced by many things, among them a remorseless hortatory pedagogy, a hectoring moralising of the individual, and a ceaseless management of the minutiae of everyday life. Above all, it was a form of speech marked by an absence of humour. It was a morose and a deadly serious world. The joke, the humorous kick, the hilarious satires, the funny cut-them-down-to-size jibe, have vanished.’ And in the place of humour, came fear. Christian congregations found themselves rained on by oratorical fire and brimstone. For their own good, of course. As Chrysostom observed with pleasure: ‘in our churches we hear countless discourses on eternal punishments, on rivers of fire, on the venomous worm, on bonds that cannot be burst, on exterior darkness’.

The good mother must be able to provide affection and warmth as well as to control the child and provide physical nourishment. She must furnish security and satisfaction, and she is the person (agent) through which the child must learn to achieve successful socialization. In this sense the concept of love-food is a product-relationship variable referring to the psychonutritional exchange between the mother and her child. Anyone who has had the experience of working or coming into contact with schizophrenics has been impressed with the amount of preoccupation with food that these patients indicate. The classical Freudian position is, of course, that the schizophrenic has regressed to the oral phase of psychosexual development. Often they suspect that their food has been poisoned or tampered with. Many times there is considerable ritual concerning the partaking of meals.

there were books and authors to be discovered. A lifetime of reading lay ahead. Old books, new books, classics, thrillers, stories short and tall, travelogues, histories, biographies, comedies, comic strips, poems, memories, fantasies, fables…The adventure would end only when the lights went out for ever.

As I travel around the financial services industry today, the most interesting trend I see is the one toward relationship consolidation. Now that Glass-Steagall has been repealed, and all financial services providers can provide just about all financial services, there's a tendency - particularly as people get older - to want to tie everything up... to develop a plan, which implies having a planner. A planner, not a whole bunch of 'em... You've got basically two options. One is that you can sit here and wait for a major investment firm, which handles your client's investment portfolio while you handle the insurance, to bring their developing financial and estate planning capabilities to your client's door. And to take over the whole relationship. In this case, you have chosen to be the Consolidatee. A better option is for you to be the Consolidator. That is, you go out and consolidate the clients' financial lives pursuant to a really great plan - the kind you pride yourselves on. And of course that would involve your taking over management of the investment portfolio. Let's start with the classic Ibbotson data [Stocks, Bonds, Bills and Inflation Yearbook, Ibbotson Associates]. In the only terms that matter to the long-term investor - the real rate of return - he [the stockholder] got paid more like three times what the bondholder did. Why would an efficient market, over more than three quarters of a centry, pay the holders of one asset class anything like three times what it paid the holders of the other major asset class? Most people would say: risk. Is it really risk that's driving the premium returns, or is it volatility? It's volatility.... I invite you to look carefully at these dirty dozen disasters: the twelve bear markets of roughly 20% or more in the S&P 500 since the end of WWII. For the record, the average decline took about thirteen months from peak to trough, and carried the index down just about 30%. And since there've been twelve of these "disasters" in the roughly sixty years since war's end, we can fairly say that, on average, the stock market in this country has gone down about 30% about one year in five.... So while the market was going up nearly forty times - not counting dividends, remember - what do we feel was the major risk to the long-term investor? Panic. 'The secret to making money in stocks is not getting scared out of them' Peter Lynch.

petting.” This powerful finding has been rediscovered over and over, most recently in the early 1990s in Romania, where thousands of warehoused infants went without touch for sometimes years at a time. PET studies (similar to SPECT studies) of a number of these deprived infants have shown marked overall decreased activity across the whole brain. Bonding is a two-way street. A naturally unresponsive baby may inadvertently receive less love from its parents. The mother and father, misreading their baby’s naturally reserved behavior, may feel hurt and rejected and therefore less encouraged to lavish care and affection on their child. A classic example of this problem is illustrated by autistic children. Psychiatrists used to label the mothers of autistic children “cold” they believed the mother’s lack of responsiveness caused the autism. In recent times, however, it has been shown in numerous research studies that autism is biological and preceded any

Now in many ways it was natural to our ancestors, moved by a single resolve, to fight the battles of justice: for the very beginning of their life was just. They had not been collected, like most nations, from every quarter, and had not settled in a foreign land after driving out its people: they were born of the soil, and possessed in one and the same country their mother and their fatherland. They were the first and the only people in that time to drive out the ruling classes of their state and to establish a democracy, believing the liberty of all to be the strongest bond of agreement; by sharing with each other the hopes born of their perils they had freedom of soul in, their civic life, and used law for honoring the good and punishing the evil. For they deemed that it was the way of wild beasts to be held subject to one another by force, but the duty of men to delimit justice by law, to convince by reason, and to serve these two in act by submitting to the sovereignty of law and the instruction of reason. (Funeral Oration section 17-19)