Complementary Example Quotes

As I regard physics and psychology as complementary types of examination, I am certain that there is an equally valid way that must lead the psychologist 'from behind' (namely, through investigating the archetypes) into the world of physics. As an example of background physics, I shall discuss a motif that occurs regularly in my dreams - namely, fine structure, in particular doublet structure of spectral lines and the separation of a chemical element into two isotopes.

Complex operations, in which agencies assume complementary roles and operate in close proximity-often with similar missions but conflicting mandates-accentuate these tensions. The tensions are evident in the processes of analyzing complex environments, planning for complex interventions, and implementing complex operations. Many reports and analyses forecast that these complex operations are precisely those that will demand our attention most in the indefinite future. As essayist Barton and O'Connell note, our intelligence and understanding of the root cause of conflict, multiplicity of motivations and grievances, and disposition of actors is often inadequate. Moreover, the problems that complex operations are intended and implemented to address are convoluted, and often inscrutable. They exhibit many if not all the characteristics of "wicked problems," as enumerated by Rittel and Webber in 1973: they defy definitive formulations; any proposed solution or intervention causes the problem to mutate, so there is no second chance at a solution; every situation is unique; each wicked problem can be considered a symptom of another problem. As a result, policy objectives are often compound and ambiguous. The requirements of stability, for example, in Afghanistan today, may conflict with the requirements for democratic governance. Efforts to establish an equitable social contract may well exacerbate inter-communal tensions that can lead to violence. The rule of law, as we understand it, may displace indigenous conflict management and stabilization systems. The law of unintended consequences may indeed be the only law of the land. The complexity of the challenges we face in the current global environment would suggest the obvious benefit of joint analysis - bringing to bear on any given problem the analytic tools of military, diplomatic and development analysts. Instead, efforts to analyze jointly are most often an afterthought, initiated long after a problem has escalated to a level of urgency that negates much of the utility of deliberate planning.

For example, all three partners cooperate to make nutrients. To create the amino acid phenylalanine, they need nine enzymes. Tremblaya can build 1,2,5,6,7, and 8; Moranella can make 3,4, and 5; and the mealybug alone makes the 9th. Neither mealybug nor the two bacteria can make phenylalanine on their own; they depend on each other to fill the gaps in their repertoires. This reminds me of the Graeae of Greek mythology: the three sisters who share one ee and one tooth between them. Anything more would be redundant: their arrangement, though odd, still allows them to see and chew. So it is with the mealybug and its symbionts. They ended up with a single metabolic network, distributed between their three complementary genomes. In the arithmetic of symbionts, one plus one plus one can equal one.

It may fairly be urged that most writing about the history and theory of architecture should be as modest in language and recessive in tone as the writing about its science. You can after all draw effective attention to something special or beautiful without making a song and dance about it. Nor should you try to edge it out of the picture you are drawing. But if Adrian’s notion is true, and buildings and words are complementary, there must be occasions when the writing rises to meet the architecture and does not stand too abjectly in its shadow. The reason why Ruskin and Nairn at their best or, to take two other examples at random, Goethe on Strasbourg Cathedral and Wordsworth on King’s College Chapel, Cambridge, are so exciting and moving is because they have the guts to try and respond to, even emulate, what they are talking about.

Every ritual repetition of the cosmogony is preceded by a symbolic retrogression to Chaos. In order to be created anew, the old world must first be annihilated. The various rites performed in connection with the New Year can be put in two chief categories: (I) those that signify the return to Chaos (e.g., extinguishing fires, expelling 'evil' and sins, reversal of habitual behavior, orgies, return of the dead); (2) those that symbolize the cosmogony (e.g., lighting new fires, departure of the dead, repetition of the acts by which the Gods created the world, solemn prediction of the weather for the ensuing year). In the scenario of initiatory rites, 'death' corresponds to the temporary return to Chaos; hence it is the paradigmatic expression of the end of a mode of being the mode of ignorance and of the child's irresponsibility. Initiatory death provides the clean slate on which will be written the successive revelations whose end is the formation of a new man. We shall later describe the different modalities of birth to a new, spiritual life. But now we must note that this new life is conceived as the true human existence, for it is open to the values of spirit. What is understood by the generic term 'culture,' comprising all the values of spirit, is accessible only to those who have been initiated. Hence participation in spiritual life is made possible by virtue of the religious experiences released during initiation. All the rites of rebirth or resurrection, and the symbols that they imply, indicate that the novice has attained to another mode of existence, inaccessible to those who have not undergone the initiatory ordeals, who have not tasted death. We must note this characteristic of the archaic mentality: the belief that a state cannot be changed without first being annihilated-in the present instance, without the child's dying to childhood. It is impossible to exaggerate the importance of this obsession with beginnings, which, in sum, is the obsession with the absolute beginning, the cosmogony. For a thing to be well done, it must be done as it was done the first time. But the first time, the thing-this class of objects, this animal, this particular behavior-did not exist: when, in the beginning, this object, this animal, this institution, came into existence, it was as if, through the power of the Gods, being arose from nonbeing. Initiatory death is indispensable for the beginning of spiritual life. Its function must be understood in relation to what it prepares: birth to a higher mode of being. As we shall see farther on, initiatory death is often symbolized, for example, by darkness, by cosmic night, by the telluric womb, the hut, the belly of a monster. All these images express regression to a preformal state, to a latent mode of being (complementary to the precosmogonic Chaos), rather than total annihilation (in the sense in which, for example, a member of the modern societies conceives death). These images and symbols of ritual death are inextricably connected with germination, with embryology; they already indicate a new life in course of preparation. Obviously, as we shall show later, there are other valuations of initiatory death-for example, joining the company of the dead and the Ancestors. But here again we can discern the same symbolism of the beginning: the beginning of spiritual life, made possible in this case by a meeting with spirits. For archaic thought, then, man is made-he does not make himself all by himself. It is the old initiates, the spiritual masters, who make him. But these masters apply what was revealed to them at the beginning of Time by the Supernatural Beings. They are only the representatives of those Beings; indeed, in many cases they incarnate them. This is as much as to say that in order to become a man, it is necessary to resemble a mythical model.

Certain things, he learnt, always go well together. Balsamic vinegar and citrus fruit was just one example. Parsley and onion was another, as was chicory and pork, or radicchio and pancetta. Seafood was a natural partner for zucchini, mozzarella went with lemon, and although tomatoes went with almost anything, they had a special affinity with anchovies, basil or oregano. "So it's a question of opposites attracting?" he asked. "Not exactly." She struggled to explain. "Anchovies and tomatoes aren't opposites, really, just complementary. One is sharp, one savory; one is fresh, the other preserved; one lacks salt, while the other has salt in abundance... it's a question of making up for the other one's deficiencies, so that when you combine them you don't make a new taste, but bring out the natural flavors each already has.

Human intellects make sense of things and, if anything, err on the side of coherence. Geniuses of my acquaintance, who almost seem clever enough to make sense of the world if they so wished, are more likely to accept it as a muddle than the common man who invests it with a transcendent character of its own or recognizes it as filled with divine purpose in which nothing is out of place. Pluralism and chaos are harder to grasp – harder, perhaps, to understand and certainly to accept – than monism and order. For a whole society to accept an agreed world-picture as senseless, random and intractable, people seem to need a lot of collective disillusionment, accumulated and transmitted over many generations (see here). Moral and cognitive ambiguities are luxuries we allow ourselves which most of our forebears eschewed. Whether from an historical angle of approach, along which reconstruction is attempted of the thought of the earliest sages we know about, or from an anthropological direction, lined with examples from primitive societies which survived long enough to be scrutinized, early world-pictures seem remarkably systematic, like the ‘dreamtime’ of Australian aboriginals, in which the inseparable tissue of all the universe was spun. The ambitions these images embody betray the inclusive and comprehensive minds which made them. In the nineteenth and early twentieth centuries ethnographers’ fieldwork seemed ever to be stumbling on confusedly atomized world-pictures, shared by people who reached for understanding with frenzied clutchings but no overall grasp. This was because anthropologists of the time had a progressive model of human development in mind: animism preceded polytheism, which preceded monotheism; magic preceded religion, which preceded science. Confusion came first and categories, schemes and systems came later. People of the forest saw trees before they inferred wood. Coherence, it was assumed, is constructed late in human history. It now seems that the opposite is true. Coherence-seeking is one of those innate characteristics that make human thought human. No people known to modern anthropology is without it. ‘One of the deepest human desires’, Isaiah Berlin has said, ‘is to find a unitary pattern in which the whole of experience is symmetrically ordered.’ Two kinds of coherence seem to come easily to primitive cosmogonists: they can be called, for convenience, binarism and monism. (For binarism, ‘dualism’ is a traditional name, but this word is now used with so many mutually incompatible meanings that it is less confusing to coin a new term.) Binarism envisages a cosmos regulated by the flow or balance between two conflicting or complementary principles. Monism imagines an indivisibly cohesive universe; the first a twofold, the second an unfolded cosmos. Equilibrium and cohesion are the characteristics of the world in what we take to be its oldest descriptions: equilibrium is the nature of a binarist description, cohesion of a monist one. Truth, for societies which rely on these characterizations for their understanding of the world, is what contributes to equilibrium or participates in cohesion. They

First, Modern Portfolio Theory only works if a portfolio has some fixed income as well as some equity. This system breaks down if you’re too tilted one way or the other. For example, during a stock market crash like the one we had, if I had been holding 100 percent equity, rebalancing wouldn’t work. As the stock market plummeted, there would have been no complementary asset that would rise, so my allocations wouldn’t have changed and I’d have had nothing to rebalance. That’s why I advise not going above 80 percent equity, even if you’re an aggressive investor.

The uncertainty principle establishes that regardless of what equipment you use or what techniques you employ, if you increase the resolution of your measurement of one property, there is an unavoidable cost: you necessarily reduce how accurately you can measure a complementary property. As a prime example, the uncertainty principle shows that the more accurately you measure an object’s position, the less accurately you can measure its speed, and vice versa.

Stop Buying the Protein Myth A common myth that persists and persists is that it’s difficult to get enough protein from a vegan diet. Let’s just put that myth to rest. The fact is, people on the standard American diet (SAD) eat nearly twice the recommended daily amount of protein—which can actually be unhealthy. According to the U.S. Food and Nutrition Board, recommended protein intake should be calculated according to your weight and age; it recommends 0.8 grams of protein per kilo of body weight, meaning that the average woman requires approximately 50 grams of protein per day, 56 grams for the average man. These guidelines also indicate that the preferred form of protein is from nonanimal sources, such as beans, legumes, nuts, and seeds. These protein sources are also naturally lower in fat, too, again supporting your weight loss efforts. Most of the fats they do contain are unsaturated and they’re always cholesterol free. To put it more simply, your average daily protein intake should be about 15 to 20 percent of your total daily calories (other sources say it can be even less—more like 10.7 percent)—a number easy to get to on a plant-based diet. There is protein in just about everything. So as long as you are eating a varied diet of whole grains, beans, and legumes, vegetables, fruits, and meat and dairy alternatives, you will be just fine. No, there is absolutely no need to consume animal foods to get enough protein. In fact the American Dietetic Association holds that vegan diets provide more than enough protein, even without any special food combinations. Nutritionists used to think you needed to eat “complementary proteins”— beans and rice, for example—in one sitting to get all the nutrients we needed. We now know that’s not true. As long as you are eating a bit of everything throughout the day, all is well.

Here are the types of questions I consider asking during product analysis: What is the nature of the product? (What are its benefits? Why would someone buy it?) Is it a commodity good or a unique good? (Could the company increase differentiation?) Are there any complementary goods? (Can the company piggyback off growth in complements or near complements?) Are there any substitutes? (Is the company vulnerable to indirect competitors, namely substitutes?) What is the product’s life cycle? (Is it new or almost obsolete?) How is it packaged? (This is an optional question. Is anything bundled or included with the product—for example, just a razor versus a razor with replacement blades, or just a product versus a product with a service contract? Would a change in the product’s packaging make the product more likely to meet specific consumer segments’ needs?) If you selectively ask questions about these product-related topics, you can uncover insights that will help you refine your hypotheses and ultimately serve your client more effectively.

Red: Most yang, warm, and stimulating. Produces heat. Stimulates vital energy and circulation of the blood. Stimulates sensory nervous systems and energizes the five basic senses. Stimulates the healing of wounds without pus. Used in treatment of chronic infections. Too much red leads to anger and hyperactivity. Orange: Gentle yang, tonifies. Stimulates appetite, relieves cramps and spasms, increases blood pressure, induces vomiting, relieves gas, builds bones. When used with blue, regulates the endocrine system. Stimulates joy, optimism, and enthusiasm. Yellow: Yang, and the brightest of all colors. Strengthens motor nervous system and metabolism, and aids conditions of the glandular, lymphatic, and digestive systems. Stimulates intellectual functions; boosts cheerfulness and confidence. Green: Neutral yin. Slightly cooling. Treats conditions of the lungs, eyes, diabetes, musculoskeletal and inflammatory joint problems, and ulcers. Is antibacterial and aids in detoxification. Calms, soothes, and balances. Blue: Yin or cool. Relaxes body and mind, reduces fever, congestion, itching, irritation, and pain. Treats high blood pressure, burns, inflammations with pus and diseases involving heat. Contracts tissues and muscles. Calms and tranquilizes when used on the pituitary and pineal acupoints. Helpful for insomnia, phobias, and endocrine imbalances. Not indicated for depression as it is a melancholy color. Violet: Most yin color. Aids the spleen, reduces irritability, and balances the right brain. When combined with yellow, increases lymph production, controls hunger, and balances the nervous system. Acts on the unconscious.35 Complementary Colors The complementary color pairs are: red-green, orange-blue, and yellow-violet. Together, these colors balance yin and yang. For example, red might stimulate the blood and improve circulation while green calms conditions creating stress. Blue might assuage pain while orange lifts fear or depression causing tension. Yellow will strengthen the nervous system while violet calms it with a meditative state.

How Should I Structure My Pricing? Pricing is the biggest lever in SaaS, and almost no one gets it right out of the gate. Fortunately, you don’t need a PhD to structure your pricing well. Like most things in SaaS, finding the right pricing structure is one part theory, one part experimentation, and one part founder intuition. I wish I could tell you a single “correct” structure, but it varies based on your customer base, the value provided, and the competitive landscape. Most founders price their product too low or create confusing tiers that don’t align with the value a customer receives from the product. On the low end, if you have a product aimed at consumers, you can get away with charging $10 to $15 a month. The problem is at that price point, you’re going to be dealing with high churn, and you won’t have much budget to acquire customers. That can be brutal, but if you have a no-touch sign-up process with a product that sells itself, you can get away with it. Castos’s podcasting software and Snappa’s quick graphic design software are good examples of products that do well with a low average revenue per account (ARPA). You’ll have more breathing room (and less churn) if you aim for an ARPA of $50 a month or more. In niche markets—or where a demo is required or sales cycles are longer—aim higher (e.g., $250 a month and up). If you have a high-touch sales process that involves multiple calls, you need to charge enough to justify the cost of selling it. For example, $1,000 a month and up is a reasonable place to start. If you’re making true enterprise sales that require multiple demos and a procurement process, aim for $30,000 a year and up (into six figures). One of the best signals to guide your pricing is other SaaS tools, and I don’t just mean competition. Any SaaS tool a company in your space might replace you with, a complementary tool or a tool similar to yours in a different vertical can offer guidance, but make sure you don’t just compare features; compare how it’s sold. As mentioned above, the sales process has tremendous influence over how a product should be priced. There are so many SaaS tools out now that a survey of competitive and adjacent tools can give you a mental map of the range of prices you can charge. No matter where your business sits, one thing is true: “If no one’s complaining about your price, you’re probably priced too low.

If you have economies of scale, penetration pricing often works best Would your business benefit from economies of scale? (Most web businesses do.) If so, your ideal pricing strategy may be penetration pricing—charging a low price, basing your financial model on eventually reaching market-dominating economies of scale. Supply-side economies of scale mean that your profit margins increase the more you sell, because as you sell more, your cost of sales (unit costs) usually becomes lower, and your fixed costs become a smaller fraction of your overall costs. Demand-side economies of scale mean that the more customers you get, the more value each customer gets from your service, for the following reasons. You may benefit from having a network of customers. For example, if a phone system had only two users, only one type of call could be made (one between User A and User B). If it had three users, then three types of call could be made (A–B, B–C and A-C). If it had twelve users, sixty-six different types of calls could be made. The overall value of a phone system to its users is roughly proportional to the square of the number of users. You may benefit from there being a market of complementary products and services. The project-management web app Basecamp has many integrations, which it promotes on its website. At the bottom of the page, Basecamp shows off how quickly it’s acquiring new users, to persuade other companies to add integrations. You may benefit from having a bigger knowledge base, more forums, or more trained users. The ecosystem of knowledge around a product can be valuable in itself. WordPress grows because it’s easy to find a WordPress developer and it’s easy for those developers to find answers to their questions. You may benefit from the perception that yours is the standard. Users are aware of the value of choosing the ultimate winner—especially when they have to invest time and resources into using your company—so they will be attracted by the perception that you’ll win.

Yin/Yang is used to describe the various qualities of paired items in relation to one another and that nothing in nature can exist without its counterpart.3 This is expressed in the following examples. Without day there can be no night, without right there can be no left, without hard there can be no soft, without East there can be no West, without expansion there can be no contraction, without rest there can be no activity. This list can go on forever. Just take a minute and think of the numerous like comparisons that you can make on your own. The complementary opposite characteristics of Yin/Yang should quickly become apparent. This comparison is even extended to like items, which means that there is no absolute in the concept. Take daytime for example. It is associated with Yang. The counterpart of daytime is nighttime, which is associated with Yin. As the sun moves through the sky during the course of the day it produces shadows. The shadows are associated with Yin, which is in comparison with areas that are receiving full sunshine. The shadows are the Yin within the Yang of the day. At night the moon will sometimes cast light on to the surface of the Earth. That occurrence is considered as Yang, which is in comparison to dark, shadowy areas. It is the Yang within the Yin of night. As the sun and moon move through the sky the positions of the corresponding light and shadow areas will merge and alternate. This represents the cyclic qualities of Yin/Yang. All events in nature, including the interactions of the human body, are cyclic and contain a complementary opposite according in Eastern thought.4 Yin/Yang, at the most basic level, is a simple comparison. Taoist philosophy does not separate cause from effect. In their view, everything is in a constant state of metamorphosis. Day is not caused by night, but simple precedes it. Winter is not caused by summer, but the two are linked in the cycle of the seasons.

Smith argues that within the pagan “matrix of assumptions, the Christian view of sexuality was not only radically alien, it was close to incomprehensible.” About this he is certainly right historically. But consider that the Christian view of sexuality is today, within the “matrix of assumptions” of secular progressivism, perfectly aptly described as “not only radically alien, but close to incomprehensible.” Consider again the debate over marriage, as just one of many possible examples. The biblical and natural law conception of marriage as the one-flesh union of sexually complementary spouses is not only “alien” to secular progressives, who understand “marriage” as a form of sexual-romantic companionship or domestic partnership, but nearly incomprehensible—except as a form of bigotry against people who are attracted to and wish to marry (as progressives understand the term) people of their same sex. Or consider the view that nonmarital sexual conduct and relationships, including homosexual ones, are inherently immoral. That, too, is regarded by a great many secular progressives as not only unsound, but unreasonable, outrageous, scandalous, even hateful. They can account for it, if at all, only as religious irrationalism, bigotry, or, as many today now claim, a psychopathology.

Einstein was a spiritual person who believed in God. It was his scientific exploration that opened his mind to the numinosum. His great insights show us that science and religion are not contradictory stances, but complementary, and when they are combined this can produce higher synergies. Jung and Einstein are examples of this possibility. Though science and religion each have their limitations, they can mutually enrich each other.

If the ideal with regard to work is to get rid of it, every method that 'reduces the work load' is a good thing. The most potent method, short of automation, is the so-called 'division of labour' and the classical example is the pin factory eulogised in Adam Smith's Wealth of Nations.' Here it is not a matter of ordinary specialisation, which mankind has practised from time immemorial, but of dividing up every complete process of production into minute parts, so that the final product can be produced at great speed without anyone having had to contribute more than a totally insignificant and, in most cases, unskilled movement of his limbs. The Buddhist point of view takes the function of work to be at least threefold: to give a man a chance to utilise and develop his faculties; to enable him to overcome his egocentredness by joining with other people in a common task; and to bring forth the goods and services needed for a becoming existence. Again, the consequences that flow from this view are endless. To organise work in such a manner that it becomes meaningless, boring, stultifying, or nerve-racking for the worker would be little short of criminal: it would indicate a greater concern with goods than with people, an evil lack of compassion and a soul-destroying degree of attachment to the most primitive side of this worldly existence. Equally, to strive for leisure as an alternative to work would be considered a complete misunderstanding of one of the basic truths of human existence, namely that work and leisure are complementary parts of the same living process and cannot be separated without destroying the joy of work and the bliss of leisure.

In short, distinctively human cognitive mechanisms are tracking targets that move too fast for genetic evolution. In a stable phase, “as­ similative alleles”—genes that reduce the experience­dependence of a cognitive gadget’s development—may increase in frequency. But when the environment shifts, there will be selection against assimi­lative alleles because their bearers will be slower to adjust to the new conditions (Chater et al., 2009). Once again, let’s take imitation as an example. As long as gestural markers of group membership, bonding rituals, and technologies remain constant, alleles that privilege and accelerate learning of particular matching vertical associations could be targets of positive selection. For example, people who more readily associate matching trunk movements (for example, you lean forward, I lean forward) than complementary trunk movements (you lean forward, I lean back), might have higher reproductive fitness than people who learn matching and complementary trunk movements at the same rate. But when conventions or technologies change, those assimilative alleles would hamper the development of imitation mechanisms with a now more effective repertoire of matching vertical associations. The people who had once been such effective social op­erators would now be losing social capital by leaning in when they should be leaning back. This kind of problem could be avoided if mu­tation produced a universal imitation mechanism, like the cognitive instinct postulated by Meltzof and Moore (1997), which could copy the topography of any body movement. However, this would be stan­dard genetic evolution, not genetic assimilation, and, given that no one has worked out how such a mechanism could operate (Chapter 6), it is plausible that—like wheels (Dennett, 1984)—it lies outside the range of available genetic variation.

People's demands may be incompatible, but their goals might be compatible or at least complementary. People's demands may be incompatible, but their goals might be compatible or at least complementary. For example, if the two colleagues articulate their goals, they might create an arrangement in which they share the big office, reserving it for meetings with clients. Brainstorm your options Negotiations do not always end in mutual settlement. A colleague may pull rank to acquire the big office; the nanny may quit; the company may not take your offer. So you need to face the thorny question of what you would do in the absence of

Idealism is materialism upside down. It proposes that all that exists is pure consciousness. Everything in the physical world, all matter and energy, are emergent properties of consciousness. In its more radical form, it asserts that the entire physical world is a mind-generated illusion, somewhat like the virtual world in the movie The Matrix. Idealism runs into a miracle if it proposes that out of ephemeral nonphysical consciousness there emerges a hard, physical world. How does that happen? Once emerged, is it still connected to mind or does it go on its merry way? On the other hand, if it proposes that everything is an imaginary projection of consciousness, then the miracle is that everyone other than me is also a part of my imagination. Does that mean I still have to pay taxes? Panpsychism is the fourth main worldview. It acknowledges that mind and matter are quite real, but it also proposes that these elements of reality are inseparable and go all the way down to elementary particles and “below,” and also all the way up to the universe and beyond. The idea of a complementary relationship, where something is “both/and” rather than “either/or,” is a core concept within quantum theory. Light, for example, behaves both as a wave and as a particle, depending on how you look at it. The advantage of panpsychism is that no miracles are required to account for how matter can be sentient, or how mind can have physical consequences. It is both/and. But all is not completely rosy. The trouble with panpsychism is called the binding problem. This means that if all matter is already sentient, then every atom of your body, your cells, and your organs should also be sentient. Why then is your sense of self a unity and not a multitude? What binds it all together so that the “I” within you experiences just one self rather than trillions of tiny selves? Dealing with the New Story One of the more interesting takes on the developing new story of reality has been proposed by Rice University’s Jeffrey Kripal, who, as a scholar of comparative religion, has explored the core themes of his discipline—the sacred, the paranormal, the supernormal, the mystical, and the spiritual—in a direction that few academics have dared to tred.80 He views the intense popular interest in the paranormal as more than a mere fascination with fictional miracles, but rather as a sign of the original meaning of fascination—a bewitching accompanied simultaneously by awe and terror. He defines “psychic phenomena” as “the sacred in transit from a traditional religious register into a modern scientific one,” and the sacred as what the German theologian and historian of religions Rudolf Otto meant, that is, a particular structure of human consciousness that corresponds to a palpable presence, energy, or power encountered in the environment.

120 stunning color combination ideas - We take you through the basics of combining colors and offer 120 stunning color combinations inspired by nature, wildlife, food & drink, and travel. Your choice of colors can set the tone of your entire project, so choosing wisely is crucial. After all, you don’t want your colors conveying a mood that is opposite to what the project calls for and you certainly don’t want a color combination that is off-putting or confusing to the eye. We briefly explain the science behind choosing the right mix of colors, and then give you 120 beautiful color combinations that you can start using immediately. Let’s jump right in! The science of combining colors Believe it or not, there’s a science to creating color combinations and it’s actually not complicated to grasp. All you need is the color wheel, and an understanding of five different combination styles that each has its own place in your bag of tricks. Complementary color combination Complementary refers to a 2-color combination where the colors are opposite from each other on the color wheel. The two colors complement each other through their contrast, which allows each color to stand out. Monochromatic color combination Monochromatic refers to a combination of different shades, tones and tints of the same color, by adding black, white or grey to the original color. A monochromatic color combination is traditional and subtle. Triadic color combination Triadic colors refers to a 3-color combination that forms a perfect triangle on the color wheel. There’s not as much contrast as there is with complementary colors, but there’s enough to let each color do its thing. Analogous color combination Analogous is another 3-color combination, this time colors that are adjacent to each other on the colour wheel. With this color combination, it’s best to make one color dominant and use the others as accents. Tetradic color combination Tetradic refers to a 4-color combination where the colors are placed in a perfect square around the color wheel (essentially two pairs of complementary colors). To achieve balance with so many colors, it’s best to keep one color dominant and use the rest as accents. Color combination based on nature Sometimes nature knows best. If you find a color combination that appears somewhere in nature, chances are it’s a winning combination, as you can see from the examples in many of the examples that follow.

Ian Jobling has added the complementary view that whites are particularly devoted to “competitive altruism,”‡ or the appearance of generosity and philanthropy. There is much prestige in publicly ministering to the unsuccessful, and non-whites are the most obvious examples. Selflessness is a virtue, and nothing appears more selfless than protestations of sympathy for the oppressed and marginalized. The more oppressed and marginalized the altruist believes his beneficiaries to be, the more praiseworthy his altruism.

I think, in the end, we have to say that there should be no discussion of Martin Luther King Jr. without Ella Baker, which is to say they are complementary. These two figures, voices, tendencies in the Black freedom movement, and particularly in the human freedom movement in general, they say something to young people these days in the age of Obama. See, Obama ends up being the worst example of messianic leadership, captured by a vicious system that is oligarchic domestically and imperialistic globally and uses the resonances of this precious freedom struggle as a way of legitimating himself in the eyes of both the Black people and the mainstream Americans, and acting as if as community organizer he has some connection to Ella Baker, which is absurd and ludicrous in light of him running the oligarchic system and being so proud of heading the killing machine of US imperial powers. So that when young people - who now find themselves in an even more desperate situation given the present crisis - think about the legacy of Martin King and legacy of Ella Baker in the age of Obama, it compounds the misunderstandings and misconstructions, and sabotages the intellectual clarity and political will necessary to create the kind of change we need. To use jazz metaphors, what we need would be the expression and articulation of different tempos and different vibrations and different actions and different witnesses, so it's antiphonal; it's call-and-response, and in the call-and-response, there are Ella Baker-like voices tied to various kinds of deep democratic witnesses that have to do with everyday people organizing themselves. And then you've got the Martin-like voices that are charismatic, which are very much tied to a certain kind of messianic leadership, which must be called into question, which must be democratized, which must be de-patriarchalized. And yet they are part of this jazz combo.