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I knew her better than herself …and she was beautiful and strong and felt deep. It has always surprised me to see the way she saw herself; how little she thought about her person. It struck me as surprising because every single time I’ve seen her, I’ve thought her larger than life. And that’s why the world feared her. Because they couldn’t compare to her; she raised a new bar for others to be measured by. Because looking at the sun hurts…and she was that to me. My own piece of sky.

Being a feminist in principle is easy compared to being a feminist in practice. For men and women, living each day in practical defiance of thousands of years of gender-based streaming is so much harder than walking in marches, running workshops, and writing blog posts. It means questioning everything you do, moment by moment, day by day. It means thinking differently and making dozens of conscious decisions every day that you might have made on auto-pilot before. It's hard. It's taxing. It's tiring.

Despite all the efforts in China to manage congestion, owning a car continues to be a powerful aspiration. And then there is the other giant—India. There are only 48 million cars in India compared to China’s 240 million, despite similarly sized populations. But India is also a very big emerging market, and the share of young people in India’s population is much greater than in China’s, and its road system is far less developed. But economic growth will raise incomes and finance new infrastructure, and India’s massive cohort of young people will end up having a huge impact on the global auto and oil industries.

In the beginning was the World, but it was, therefore the past existed before the World. He bowed before the supremacy of the past. The Catholic Church would have much to be said for it, but it allowed too little past. Two thousand years, a part of it only recorded, what does that matter compared to traditions of double or treble that space of years? A Catholic priest is surpassed by any Egyptian mummy. Because the mummy is dead, he may think himself superior. But the pyramids are no more dead than St. Peter's, on the contrary, they are much more alive, for they are older. These Romans think that they have all time in the pockets. They refuse to revere their ancestors. That is a blasphemy. God is the past... A time will come when all men will beat their senses into recollections, and all time into the past. A time will come when a single past will embrace all men when there will be nothing except the past, when everyone will have one faith– the past.

Decouplers often trip up on this step in two ways. First, they are overly generic in articulating the CVC. When mapping the process of buying a car, auto executives tend to describe it as: feel the need to buy car > become aware of a car brand > develop an interest in the brand > visit the dealer > purchase the car. This is a start, but it is not specific enough. Decouplers must ask: When do people actually need a new car? How exactly do people become aware of car brands? How do people become interested in a make or model? And so on. The generic process of awareness, interest, desire, and purchase isn’t specific enough to help. Decouplers also flounder by failing to identify all the relevant stages in the value chain. For the car-buying process, a better description of the CVC might be: become aware that your car lease will expire in one month > feel the need to purchase a new car > develop a heightened interest in car ads > visit car manufacturers’ websites > create a set of two or three brands of interest > visit third-party auto websites > compare options of cars in the same category > choose a model > shop online for the best price > visit the nearest dealer to see if they have the model in stock > see if they can beat the best online price > test-drive the cars > decide about financing, warranty, and other add-ons > negotiate a final price > sign the contract > pick up the car > use it > wait for the lease to expire again. With this far more detailed CVC, we can fully appreciate the complexity of the car-buying

In 2018, there were 867 cars for every thousand people in the United States, 520 in the European Union. Compare that to the 339 in Russia, the 208 in Brazil, the 160 in China—and just 37 in India. In other words, the world’s auto population will grow substantially as incomes rise and the number of people increases from today’s 7.8 billion to 9.5 or 10 billion.

In 2018, there were 867 cars for every thousand people in the United States, 520 in the European Union. Compare that to the 339 in Russia, the 208 in Brazil, the 160 in China—and just 37 in India. In other words, the world’s auto population will grow substantially as incomes rise and the number of people increases from today’s 7.8 billion to 9.5 or 10 billion. In “Rivalry,” IHS Markit’s planning scenario, the world’s auto fleet grows from its current level of just over 1.4 billion to over 2 billion by 2050. Of that 2 billion, about 610 million are electric vehicles—almost a third of the total. The fleet simply does not turn over quickly. Annual new-car sales represent only about 6–7 percent of the total fleet. Most of the fleet is composed of vehicles that have been purchased over the preceding dozen years—in the United States, cars on average remain on the road for 11.8 years. But EVs catch up. By 2050, in this scenario, some 51 percent of total new car sales are EVs.

There’s no better case study showing how connectivity and computing power will turn old products into digitized machines than Tesla, Elon Musk’s auto company. Tesla’s cult following and soaring stock price have attracted plenty of attention, but what’s less noticed is that Tesla is also a leading chip designer. The company hired star semiconductor designers like Jim Keller to build a chip specialized for its automated driving needs, which is fabricated using leading-edge technology. As early as 2014, some analysts were noting that Tesla cars “resemble a smartphone.” The company has been often compared to Apple, which also designs its own semiconductors. Like Apple’s products, Tesla’s finely tuned user experience and its seemingly effortless integration of advanced computing into a twentieth-century product—a car—are only possible because of custom-designed chips. Cars have incorporated simple chips since the 1970s. However, the spread of electric vehicles, which require specialized semiconductors to manage the power supply, coupled with increased demand for autonomous driving features foretells that the number and cost of chips in a typical car will increase substantially.

A quick way to check to see if the company has taken on too much debt is to compare its net income to its total debt. If it would take twenty years to repay this debt (a situation many airline companies and auto manufacturers are often in), it would not be a good sign. However, if the company could pay it off in less than five years, then the debt level would probably not be a concern.

The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if the laws of legitimate contradiction are attended to (that opposites should agree with the same thing [tō autō], in the same respect [kata to auto], with reference to the same thing [pros to auto] and in the same time [tō autō chronō]), these various apparent contradictions (enantiophanē) in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. For the former speaks of declarative justification of the effect a posteriori, but the latter of justification of the cause, a priori. Thus Luke enjoins mercy, 'Be ye merciful' (Lk. 6:36) which Deuteronomy forbids, 'Thou shalt not pity' (Dt. 19:13). The former refers to private persons, the latter to magistrates. Or they are not said in the same respect, as when Matthew denies the presence of Christ in the world, 'Me ye have not always' (Mt. 26:11*); and yet it is promised, 'I am with you alway, even unto the end of the world' (Mt. 28:20). The former is said with regard to his human nature and bodily presence, but the latter with regard to his divine nature and spiritual presence. Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively. 'Honor thy father' (Ex. 20:12); 'if any man hate not his father' (Lk. 14:26). The former must be understood absolutely, the latter comparatively for loving less and esteeming less than Christ. Or not in the same time, hence the expression 'distinguish times and you will reconcile Scripture.' Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1*); at another it is spoken of as a worthless thing (Gal. 5:3). But the former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, but the latter concerns the time of the gospel after the abrogation of the ceremonial law. At one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and prohibited from going to the Gentiles ('Go not into the way of the Gentiles,' Mt. 10:5); at another they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if the laws of legitimate contradiction are attended to (that opposites should agree with the same thing [tō autō], in the same respect [kata to auto], with reference to the same thing [pros to auto] and in the same time [tō autō chronō]), these various apparent contradictions in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. For the former speaks of declarative justification of the effect a posteriori, but the latter of justification of the cause, a priori. Thus Luke enjoins mercy, 'Be ye merciful' (Lk. 6:36) which Deuteronomy forbids, 'Thou shalt not pity' (Dt. 19:13). The former refers to private persons, the latter to magistrates. Or they are not said in the same respect, as when Matthew denies the presence of Christ in the world, 'Me ye have not always' (Mt. 26:11*); and yet it is promised, 'I am with you alway, even unto the end of the world' (Mt. 28:20). The former is said with regard to his human nature and bodily presence, but the latter with regard to his divine nature and spiritual presence. Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively. 'Honor thy father' (Ex. 20:12); 'if any man hate not his father' (Lk. 14:26). The former must be understood absolutely, the latter comparatively for loving less and esteeming less than Christ. Or not in the same time, hence the expression 'distinguish times and you will reconcile Scripture.' Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1*); at another it is spoken of as a worthless thing (Gal. 5:3). But the former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, but the latter concerns the time of the gospel after the abrogation of the ceremonial law. At one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and prohibited from going to the Gentiles ('Go not into the way of the Gentiles,' Mt. 10:5); at another they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if the laws of legitimate contradiction are attended to (that opposites should agree with the same thing [tō autō], in the same respect [kata to auto], with reference to the same thing [pros to auto] and in the same time [tō autō chronō]), these various apparent contradictions in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them. For the former speaks of declarative justification of the effect a posteriori, but the latter of justification of the cause, a priori. Thus Luke enjoins mercy, 'Be ye merciful' (Lk. 6:36) which Deuteronomy forbids, 'Thou shalt not pity' (Dt. 19:13). The former refers to private persons, the latter to magistrates. Or they are not said in the same respect, as when Matthew denies the presence of Christ in the world, 'Me ye have not always' (Mt. 26:11*); and yet it is promised, 'I am with you alway, even unto the end of the world' (Mt. 28:20). The former is said with regard to his human nature and bodily presence, but the latter with regard to his divine nature and spiritual presence. Or the statements are not made with reference to the same thing, as when something is said absolutely and another comparatively. 'Honor thy father' (Ex. 20:12); 'if any man hate not his father' (Lk. 14:26). The former must be understood absolutely, the latter comparatively for loving less and esteeming less than Christ. Or not in the same time, hence the expression 'distinguish times and you will reconcile Scripture.' Thus at one time circumcision is extolled as a great privilege of the Jews (Rom. 3:1*); at another it is spoken of as a worthless thing (Gal. 5:3). But the former refers to the Old Testament dispensation when it was an ordinary sacrament and a seal of the righteousness of faith, but the latter concerns the time of the gospel after the abrogation of the ceremonial law. At one time the apostles are sent to the Jews alone by a special mission before the passion of Christ and prohibited from going to the Gentiles ('Go not into the way of the Gentiles,' Mt. 10:5); at another they are sent to all nations by a general mission after the resurrection (Mk. 16:15).

In all of U.S. labor history, few years rival 1934 for drama.59 There had been rumblings in 1933, as rubber plant workers unionized in Akron, Ohio, and prepared a large strike, and Mexican, Japanese, and Filipino fruit pickers struck in California. However, 1934 was an eruption: in 1,856 work stoppages, 1.5 million workers demanded the upholding of Section 7(a). In Toledo, Ohio, auto parts workers won recognition, despite a violent clash that brought out the National Guard. In San Francisco, the Communist-influenced longshoremen won recognition. In October, under pressure, Hugh Johnson succumbed to mental illness, resigning from the NRA after delivering a farewell address to baffled and demoralized staffers comparing himself to Madame Butterfly.60 In the White House, FDR equivocated, as the left continued to agitate.

Large corporations now owned dozens, if not hundreds, of franchises. AutoNation Inc., a publicly traded car seller based in Florida, was the largest with 265 franchises in the U.S., selling everything from Chevrolet to BMW. In 2012, AutoNation employed 21,000 people (compared to the 2,964 full-time workers at Tesla). Its largest shareholder was Microsoft co-founder Bill Gates, who invested $177 million in the business that year. The company generated $8.9 billion in revenue off the sale of more than a quarter of a million new vehicles.

By this time, [Agrippa] had written his major work, the three-volume treatise On Occult Philosophy, although this had to wait more than twenty years for publication. It is a remarkable work for a man of twenty-four. He begins by stating clearly that magic is nothing to do with sorcery or the devil, but with various occult gifts—prophecy, second sight and so on. A typical chapter of the first volume is entitled ‘Of Light, Colours, Candles and Lamps, and to what Stars, Houses and Elements several Colours are ascribed.’ The ‘houses,’ of course, refers to the signs of the zodiac; each planet has two, one for the day and one for the night. But his central belief is stated at the beginning of the sixty-third chapter: ‘The fantasy, or imaginative power, has a ruling power over the passions of the soul, when these are bound to sensual apprehensions.’ That is to say, when my passions are bound up with physical things, rather than with ideas, my imagination begins to play a large part in my feelings. Some slight depression sends my spirits plummeting; I become a victim of a see-saw of emotion. The next sentence is slightly obscure, but expands this idea: ‘For [imagination] does, of its own accord, according to the diversity of the passions, first of all change the physical body with a sensible transmutation, by changing the accidents in the body, and by moving the spirit upward or downward, inward or outward…’ This is a remarkable sentence to have been written in 1510. It not only recognises the extent to which human beings, especially stupid ones, are the victims of auto-suggestion, but also that these moods affect the body directly. There is always present in hermetic literature this suggestion that man’s body is more dependent on his will than he ever realises. Agrippa goes on to point out that lovers can experience such a strong tie that they feel one another’s illnesses. People can die of sadness, when the will becomes inoperative. These doctrines of Agrippa might be compared with the assertion of Paracelsus, seven years his junior, that ‘Resolute imagination is the beginning of all magical operations,’ and that ‘It is possible that my spirit…through an ardent will alone, and without a sword, can stab and wound others.

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It’s a completely different business model!” he exclaimed. “You need different skills, different people, different systems, different databases. There’s also less psychic satisfaction, less glamor, and less visibility compared to the glamor of the original equipment business. As in ‘I sold ten auto insurance policies today.’ Big deal! Or ‘I sold ten elevator maintenance contracts today.’ Big deal! You don’t get great press notices or win trips to Hawaii for that.” “No,

By 1970, 40 percent of World War II and Korean War POWs had met violent death by suicide, homicide, or auto accident (mostly one-car single-occupant accidents).27 The same trend has continued with Iraq War vets. According to U.S. Army figures, five soldiers per day tried to commit suicide in 2007, compared to less than one per day before the war.28

Though he was neither an engineer nor a computer geek, he helped create one gotta-have-it product after another by always designing it with you and me, the actual users, in mind. Unknown to those listening to him that day, more insanely awesome technology was in the works, including the iPhone, which would put much of the power of a computer neatly into the palm of your hand. The father of four would be repeatedly compared with the inventor Thomas Edison and auto magnate Henry Ford, who both introduced affordable, life-changing conveniences that transformed the way Americans lived. Yet

1. If postmodern thought has tried to gag God, unsuccessfully, by its radical hermeneutics and its innovative epistemology, the church is in danger of gagging God in quite another way. The church in Laodicea, toward the end of the first century, thought of itself as farsighted, respectable, basically well off. From the perspective of the exalted Christ, however, it was blind, naked, bankrupt. The nearby town of Colossae enjoyed water that was fresh and cold, and therefore useful; the nearby town of Hierapolis enjoyed hotsprings where people went to take the cure: its water, too, was useful. But Laodicea’s foul water was channeled in through stone pipes, and it was proverbial for its nauseating taste. The church had become much like the water it drank: neither hot and useful, nor cold and useful, but merely nauseating. Jesus is prepared to spue this church out of his mouth (Rev. 3:16). This church makes the exalted Jesus gag. I cannot escape the dreadful feeling that modern evangelicalism in the West more successfully effects the gagging of God, in this sense, than all the postmodernists together, in the other sense. 2. This calls for repentance. The things from which we must turn are not so much individual sins—greed, pride, sexual promiscuity, or the like, as ugly and as evil as they are—as fundamental heart attitudes that squeeze God and his Word and his glory to the periphery, while we get on with religion and self-fulfillment. 3. At issue is not only what we must turn from, but also what we must turn to: We will not be able to recover the vision and understanding of God’s grandeur until we recover an understanding of ourselves as creatures who have been made to know such grandeur. This must begin with the recovery of the idea that as beings made in God’s image, we are fundamentally moral beings, not consumers, that the satisfaction of our psychological needs pales in significance when compared with the enduring value of doing what is right. Religious consumers want to have a spirituality for the same reason that they want to drive a stylish and expensive auto. Costly obedience is as foreign to them in matters spiritual as self-denial is in matters material. In a culture filled with such people, restoring weight to God is going to involve much more than simply getting some doctrine straight; it’s going to entail a complete reconstruction of the modern self-absorbed pastiche personality.94 4. It follows that teachers and preachers in seminaries and churches must be people “for whom the great issue is the knowledge of God,”95 whatever their area of specialization might be. Preachers and teachers who do not see this point and passionately hold to it are worse than useless: they are dangerous, because they are diverting.

Singling out petty burglary, drug offenses, and street violence, the push largely ignored white-collar wrongdoing. "But corporate crime and violence inflict far more damage on society than all street crime combined," wrote white-collar-crime expert Russell Mokhiber in 1996. He compared the estimated $4 billion that burglary and robbery cost the country to some $200 billion for fraud. Or the 24,000 homicides per year, as against 56,000 people who died from job-related causes such as black lung disease or accidents due to safety violations. How to count the tens of thousands of consumers who were hurt or killed in car accidents or by lung cancer, while auto giants lobbied against airbags and big tobacco fought warning labels? (Page 265)

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To measure market needs, I would watch carefully what customers do, not simply listen to what they say. Watching how customers actually use a product provides much more reliable information than can be gleaned from a verbal interview or a focus group. Thus, observations indicate that auto users today require a minimum cruising range (that is, the distance that can be driven without refueling) of about 125 to 150 miles; most electric vehicles only offer a minimum cruising range of 50 to 80 miles. Similarly, drivers seem to require cars that accelerate from 0 to 60 miles per hour in less than 10 seconds (necessary primarily to merge safely into highspeed traffic from freeway entrance ramps); most electric vehicles take nearly 20 seconds to get there. And, finally, buyers in the mainstream market demand a wide array of options, but it would be impossible for electric vehicle manufacturers to offer a similar variety within the small initial unit volumes that will characterize that business. According to almost any definition of functionality used for the vertical axis of our proposed chart, the electric vehicle will be deficient compared to a gasolinepowered car. This information is not sufficient to characterize electric vehicles as disruptive, however. They will only be disruptive if we find that they are also on a trajectory of improvement that might someday make them competitive in parts of the mainstream market. The trajectories of performance improvement demanded in the market—whether measured in terms of required acceleration, cruising range, or top cruising speed—are relatively flat. This is because traffic laws impose a limit on the usefulness of ever-more-powerful cars, and demographic, economic, and geographic considerations limit the increase in commuting miles for the average driver to less than 1 percent per year. At the same time, the performance of electric vehicles is improving at a faster rate—between 2 and 4 percent per year—suggesting that sustaining technological advances might indeed carry electric vehicles from their position today, where they cannot compete in mainstream markets, to a position in the future where they might.

map out all the activities in that group’s typical customer value chain. Decouplers often trip up on this step in two ways. First, they are overly generic in articulating the CVC. When mapping the process of buying a car, auto executives tend to describe it as: feel the need to buy car > become aware of a car brand > develop an interest in the brand > visit the dealer > purchase the car. This is a start, but it is not specific enough. Decouplers must ask: When do people actually need a new car? How exactly do people become aware of car brands? How do people become interested in a make or model? And so on. The generic process of awareness, interest, desire, and purchase isn’t specific enough to help. Decouplers also flounder by failing to identify all the relevant stages in the value chain. For the car-buying process, a better description of the CVC might be: become aware that your car lease will expire in one month > feel the need to purchase a new car > develop a heightened interest in car ads > visit car manufacturers’ websites > create a set of two or three brands of interest > visit third-party auto websites > compare options of cars in the same category > choose a model > shop online for the best price > visit the nearest dealer to see if they have the model in stock > see if they can beat the best online price > test-drive the cars > decide about financing, warranty, and other add-ons > negotiate a final price > sign the contract > pick up the car > use it > wait for the lease to expire again. With this far more detailed CVC, we can fully appreciate the complexity of the car-buying

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