Concerned About The Future Quotes

People are always worried about what's happening next. They often find it difficult to stand still, to occupy the now without worrying about the future. People are generally not satisfied with what they have; they are very concerned with what they are going to have.

Books permit us to voyage through time, to tap the wisdom of our ancestors. The library connects us with the insight and knowledge, painfully extracted from Nature, of the greatest minds that ever were, with the best teachers, drawn from the entire planet and from all our history, to instruct us without tiring, and to inspire us to make our own contribution to the collective knowledge of the human species. I think the health of our civilization, the depth of our awareness about the underpinnings of our culture and our concern for the future can all be tested by how well we support our libraries.

We should all be concerned about [the future] because we will have to spend the rest of our lives there!

The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. In a cosmic perspective, most human concerns seem insignificant, even petty. And yet our species is young and curious and brave and shows much promise. In the last few millennia we have made the most astonishing and unexpected discoveries about the Cosmos and our place within it, explorations that are exhilarating to consider. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. I believe our future depends on how well we know this Cosmos in which we float like a mote of dust in the morning sky.

We never keep to the present. We recall the past; we anticipate the future as if we found it too slow in coming and were trying to hurry it up, or we recall the past as if to stay its too rapid flight. We are so unwise that we wander about in times that do not belong to us, and do not think of the only one that does; so vain that we dream of times that are not and blindly flee the only one that is. The fact is that the present usually hurts. We thrust it out of sight because it distresses us, and if we find it enjoyable, we are sorry to see it slip away. We try to give it the support of the future, and think how we are going to arrange things over which we have no control for a time we can never be sure of reaching. Let each of us examine his thoughts; he will find them wholly concerned with the past or the future. We almost never think of the present, and if we do think of it, it is only to see what light it throws on our plans for the future. The present is never our end. The past and the present are our means, the future alone our end. Thus we never actually live, but hope to live, and since we are always planning how to be happy, it is inevitable that we should never be so.

When trees fall on trees, the topmost tree must first be removed before others. Don't be too concerned about the problems of the past. What matters most is the challenge at hand now!

The righteous will possess the earth, and they will live forever on it." PSALM 37:29. ~Stop being envious no one can make it without the true help of a honest individual or someone who believes in your future. Stop hating people for success this will make your bones rotten. DONT burn the only bride you left standing. Your image doe's not pay bills stop being concerned about how your social media page looks. & build a foundation on the heels of your strength. Stop feeling sorry for yourselves the world is to cold for anyone to be in weakness. #God1st #FAMILYCLOSE #Author #Writer #MusicArtist

To be self-reliant is to recognize that no one else is as concerned about your future as you are and that no one knows as much about you as you do.

What’s so curious about human beings is that we can look deeply into the future, foresee disaster, and still do nothing in the present to stop it. The majority of people on this planet, they’re overwhelmed with concerns about their immediate well being.

Do not be concerned about the future; keep your attention on today, and stay in the present moment. Just live one day at a time. Always do your best to keep these agreements, and soon it will be easy for you. Today is the beginning of a new dream.

I find it somewhat ironic that many conservatives in the United States are adamant about securing the border against immigrants who will likely take jobs that few Americans want, while at the same time expressing little concern that the virtual border is left completely open to higher-skill workers who take jobs that Americans definitely do want.

From out of nowhere, Phury felt an overwhelming tide of guilt, like someone had popped the lid off all his deepest concerns and his fears for the future of the race. He had to respond to it, couldn't bear the pressure. Riding the wave, he found himself saying in a rush, "We live and die for our kind. The species is our first and only concern. We fight every night and count the jars of thelessers we kill. Stealth is the way we protect the civilians. The less they know about us, the safer they are. That is why we disappeared.

Public libraries depend on voluntary contributions. I think the health of our civilization, the depth of our awareness about the underpinnings of our culture and our concern for the future can all be tested by how well we support our libraries.

Women who have a deep appreciation for the past will be concerned about shaping a righteous future.

Sometimes people say that we're living in the future, and time's up for science fiction, but I think that never will be, because science fiction really isn't about the future. It's about change and present-day concerns

We are never ‘at home’: we are always outside ourselves. Fear, desire, hope, impel us towards the future; they rob us of feelings and concern for what now is, in order to spend time over what will be – even when we ourselves shall be no more. [C] ‘Calamitosus est animus futuri anxius’ [Wretched is a mind anxious about the future].

She told us as much about herself as she saw fit, but generally she said little, like a real mother whose past has become immaterial in her total concern for the future of her children.

When I was a boy in the midwest I used to go out and look at the stars at night and wonder about them. I guess every boy does that. When I wasn't looking at the stars, I was running in the my old or my brand-new tennis shoes, on my way to swing in a tree, swim in a lake, or delve in the town library to read about dinosaurs or time machines. I guess every boy has done that, too. This is a book about those stars and those tennis shoes. Mainly about the stars, beacuse that is the way I grew up, getting more and more involved with rockets and space as I moved toward my twelfth, thirteenth, and fourteenth years. Not that I have forgotten the tennis shoes and their powerful magic, as you will see in the last story here, which I have included not because it concerns the future, but because it gives you some sort of idea of the kind of boy I was when I was looking at the stars and thinking of the years ahead. Nor have I forgetten the dinosaurs that all boys love; they are here, too, along with a machine that travels back in time to step on a butterfly. This is a book then by a boy who grew up in a small illinois town and lived to see the space age arrive, as he hoped and dreamt it would. I dedicate these stories to all boys who wonder about the past, run swiftly in the present, and have high hopes for our future. The stars are yours, if you have the head, the hands, and the heart for them.

A noble maiden must convey dignity and chastity without appearing to think about either one. Let common-born girls tussle in the hay with their loutish swains. The future of your family's bloodline and your future lord's bloodline should be your greatest concern. Let no man but one of your family embrace you. Let no man but your betrothed kiss any more than your fingertips; let your betrothed kiss you only on fingers, cheek, or forehead, lest he think you unchaste. And never allow yourself to be alone with a man, to safeguard the precious jewel of you reputation. No well-born maiden ever suffered from keeping her suitors at arm's length. Your chastity will make you a prize to you future husband's house and an honor to your own." - form Advice to a Young Noblewoman, by Lady Fronia of Whitehall (in Maren) given to Ally on her twelfth birthday by her godmother, Queen Thayet

There is a cosmic “entanglement” between every atom of our body and atoms that are light-years distant. Since all matter came from a single explosion, the big bang, in some sense the atoms of our body are linked with some atoms on the other side of the universe in some kind of cosmic quantum web. Entangled particles are somewhat like twins still joined by an umbilical cord (their wave function) which can be light-years across. What happens to one member automatically affects the other, and hence knowledge concerning one particle can instantly reveal knowledge about its pair. Entangled pairs act as if they were a single object, although they may be separated by a large distance.

[Author's Note:] It took me four years to research and write this novel, so I began long before talk about migrant caravans and building a wall entered the national zeitgeist. But even then I was frustrated by the tenor of the public discourse surrounding immigration in this country. The conversation always seemed to turn around policy issues, to the absolute exclusion of moral or humanitarian concerns. I was appalled at the way Latino migrants, even five years ago - and it has gotten exponentially worse since then - were characterized within that public discourse. At worst, we perceive them as an invading mob of resource-draining criminals, and at best, a sort of helpless, impoverished, faceless brown mass, clamoring for help at our doorstep. We seldom think of them as our fellow human beings. People with the agency to make their own decisions, people who can contribute to their own bright futures, and to ours, as so many generations of oft-reviled immigrants have done before them.

Do not concern yourself with what you know or what you do not know. Do not think about the past or the future, merely allow God's hands to write the surprises of the present on each new day.

As the lotus does not touch the water so do not let the world enter your heart.. Being busy in the world is no trouble, unless you are troubled being busy, then the only trouble is the trouble.. Ocean does not complain about the dance of ten million waves! so don't be concerned with the rise and fall of thoughts.. Keeping an old troublesome habit is like keeping poisonous snakes in your arms. Now is the time to hold this snake and throw it out.. Bad moods are either past or imaginary future, in the Present there are no moods at all.. Moods belong to the circumstance, to the past; face the Sun and there will be no shadow of the moods.. The world is like a tail of dog, it's nature is to curl. The best you can do is stay Quiet and not let anything bother you.. Visitors will come and go, don't interfere with these waves.. Just be silent..

Have you ever, in any mainstream discussion of “climate change,” seen any concern expressed about whether restricting fossil fuel use might increase climate danger by decreasing fossil-fueled climate mastery

If that's the case, hurrah for the crazy people! Look, Lola, do you remember a single name, for instance, of any of the soldiers killed in the Hundred Years War? Did you ever try to find out who any of them were? No! You see? You never tried. As far as you are concerned, they are as anonymous, as indifferent, as the last atom of that paperweight, as your morning bowel movement. Get into your head, Lola, that they died fot nothing! For absolutely nothing, the idiots! I say it and I'll say it again! I've proved it! The one thing that counts is life! In ten thousand years, I'll bet you, this war, remarkable as it may seem to us at present, will be utterly forgotten... Maybe here and there in the world a handful of scholars will argue about its causes or the dates of the principal hecatombs that made it famous. Up until now those are the only things about men that other men have thought worth remembering after a few centuries, a few years, or even a few hours... I don't believe in future, Lola...

My concern, however, is that decision makers are too often caught in traditional, linear (and nondisruptive) thinking or too absorbed by immediate concerns to think strategically about the forces of disruption and innovation shaping our future.

If from the Past, you have learned At present, you would be less concerned About how the future will be turned.

Abelman’s Dry Goods Kansas City, Missouri U.S.A. Mr. I. Abelman, Mongoloid, Esq.: We have received via post your absurd comments about our trousers, the comments revealing, as they did, your total lack of contact with reality. Were you more aware, you would know or realize by now that the offending trousers were dispatched to you with our full knowledge that they were inadequate so far as length was concerned. “Why? Why?” You are, in your incomprehensible babble, unable to assimilate stimulating concepts of commerce into your retarded and blighted worldview. The trousers were sent to you (1) as a means of testing your initiative (A clever, wide-awake business concern should be able to make three-quarter-length trousers a byword of masculine fashion. Your advertising and merchandising programs are obviously faulty.) and (2) as a means of testing your ability to meet the standards requisite in a distributor of our quality product. (Our loyal and dependable outlets can vend any trouser bearing the Levy label no matter how abominable their design and construction. You are apparently a faithless people.) We do not wish to be bothered in the future by such tedious complaints. Please confine your correspondence to orders only. We are a busy and dynamic organization whose mission needless effrontery and harassment can only hinder. If you molest us again, sir, you may feel the sting of the lash across your pitiful shoulders. Yours in anger, Gus Levy, Pres.

In the best case, faith leaves otherwise well-intentioned people incapable of thinking rationally about many of their deepest concerns; at worst, it is a continuous source of human violence.

Most reasons to delay are invalid if you get right to the core: no time, no money, no audience. These are all future concerns, which make it hard to start anything. Worry about those things later or not at all. Make small decisions at first, and start moving in a direction that feels right.

The neural basis for the self, as I see it, resides with the continuous reactivation of at least two sets of representations. One set concerns representations of key events in an individual's autobiography, on the basis of which a notion of identity can be reconstructed repeatedly, by partial activation in topologically organized sensory maps. ... In brief, the endless reactivation of updated images about our identity (a combination of memories of the past and of the planned future) constitutes a sizable part of the state of self as I understand it. The second set of representations underlying the neural self consists of the primordial representations of an individual's body ... Of necessity, this encompasses background body states and emotional states. The collective representation of the body constitute the basis for a "concept" of self, much as a collection of representations of shape, size, color, texture, and taste can constitute the basis for the concept of orange.

In a moment of doubt about the socialist record Eric Hobsbawm once wrote: ‘If the left have to think more seriously about the new society, that does not make it any the less desirable or necessary or the case against the present one any less compelling.’1 There, in a nutshell, is the sum of the New Left’s commitment. We know nothing of the socialist future, save only that it is both necessary and desirable. Our concern is with the ‘compelling’ case against the present, which leads us to destroy what we lack the knowledge to replace.

Even shelving that more immediate concern, neither you nor I have any confidence that human civilisation as we know it is going to persist beyond our lifetimes. But then again, no matter what I do, hundreds of thousands of babies will be born on the same day as this hypothetical baby of mine. Their futures are surely just as important as the future of my hypothetical baby, who is distinguished only by its relationship to me and also to the man I love. I suppose I mean that children are coming anyway, and in the grand scheme of things it won’t matter much whether any of them are mine or his. We have to try either way to build a world they can live in. And I feel in a strange sense that I want to be on the children’s side, and on the side of their mothers; to be with them, not just an observer, admiring them from a distance, speculating about their best interests, but one of them. I’m not saying, by the way, that I think that’s important for everyone. I only think, and I can’t explain why, that it’s important for me.

Human desire tends to be insatiable. We are so anxious for pleasure that we can never get enough of it. We stimulate our sense organs until they become insensitive, so that if pleasure is to continue they must have stronger and stronger stimulants. In self-defense the body gets ill from the strain, but the brain wants to go on and on. The brain is in pursuit of happiness, and because the brain is much more concerned about the future than the present, it conceives happiness as the guarantee of an indefinitely long future of pleasures. Yet the brain also knows that it does not have an indefinitely long future, so that, to be happy, it must try to crowd all the pleasures of Paradise and eternity into the span of a few years.

We want him to be in the maximum uncertainty, so that his mind will be filled with contradictory pictures of the future, every one of which arouses hope or fear. There is nothing like suspense and anxiety for barricading a human's mind against the Enemy. He wants men to be concerned with what they do; our business is to keep them thinking about what will happen to them.

This is one of the things I find so insufferable about the liberal backlash against critics of Islam—especially the pernicious meme “Islamophobia,” by which anyone who thinks Islam merits special concern at this moment in history is branded a bigot.

This is the blessed life—not anxious to see far down the road nor overly concerned about the next step, not eager to choose the path nor weighted down with the heavy responsibilities of the future, but quietly following the Shepherd, one step at a time.

People are always worried about what’s happening next. They often find it difficult to stand still, to occupy the now without worrying about the future. People are not generally satisfied with what they have; they are very concerned with what they are going to have.

He looked down at the glass again. ‘I care that these things happen, that we poison ourselves and our progeny, that we knowingly destroy our future, but I do not believe that there is anything - and I repeat, anything - that can be done to prevent it. We are a nation of egoists. It is our glory, but it will be our destruction, for none of us can be made to concern ourselves about something as abstract as “the common good”. The best of us can rise to feeling concern for our families, but as a nation we are incapable of more.’ ‘I refuse to believe that.’ Brunetti said. ‘Your refusal to believe it,’ the Count said with a smile that was almost tender, ‘makes it no less true, Guido.

We must be serious about church growth if we are concerned about the future of the Church of Jesus Christ. Church growth is not just another fad. Jesus came to build a Church, and that Church has been asleep until now. It is waking up! Any church that wakes up is going to grow.

Your man may be untroubled about the Future, not because he is concerned with the Present, but because he has persuaded himself that the Future is going to be agreeable. As long as that is the real course of his tranquillity, his tranquillity will do us good, because it is only piling up more disappointment, and therefore more impatience, for him when his false hopes are dashed. If, on the other hand, he is aware that horrors may be in store for him and is praying for the virtues, wherewith to meet them, and meanwhile concerning himself with the Present because there, and there alone, all duty, all grace, all knowledge, and all pleasure dwell, his state is very undesirable and should be attacked at once.

Whites walk on eggshells for fear of being called racists, while many blacks are preoccupied with protecting the image of black students, rather than protecting their future by telling the blunt truth. It is understandable that some people are concerned about image, about what in private life might be expressed as: “What will the neighbors think?” But, when your children are dying, you don’t worry about what the neighbors think.

Detachment is not a cold, hostile withdrawal; a resigned, despairing acceptance of anything life and people throw our way; a robotical walk through life oblivious to, and totally unaffected by people and problems; a Pollyanna-like ignorant bliss; a shirking of our true responsibilities to ourselves and others; a severing of our relationships. Nor is it a removal of our love and concern... Detachment is based on the premises that each person is responsible for himself, that we can't solve problems that aren't ours to solve, and that worrying doesn't help. We adopt a policy of keeping our hands off other people's responsibilities and tend to our own instead. If people have created some disasters for themselves, we allow them to face their own proverbial music. We allow people to be who they are. We give them the freedom to be responsible and to grow. And we give ourselves that same freedom. We live our own lives to the best of our ability. We strive to ascertain what it is we can change and what we cannot change. Then we stop trying to change things we can't. We do what we can to solve a problem, and then we stop fretting and stewing. If we cannot solve a problem and we have done what we could, we learn to live with, or in spite of, that problem. And we try to live happily — focusing heroically on what is good in our lives today, and feeling grateful for that. We learn the magical lesson that making the most of what we have turns it into more. Detachment involves "present moment living" — living in the here and now. We allow life to happen instead of forcing and trying to control it. We relinquish regrets over the past and fears about the future. We make the most of each day.

For the foreseeable future, racial and ethnic inequality will be a feature of American life. This reality is not cause for despair. The idea that we may never reach a state of perfect racial equality—a perfect racial equilibrium—is not cause for alarm. What is concerning is the real possibility that we, as a society, will choose not to care. We will choose to be blind to injustice and the suffering of others. We will look the other way and deny our public agencies the resources, data, and tools they need to solve problems. We will refuse to celebrate what is beautiful about our distinct cultures and histories, even as we blend and evolve. That is cause for despair.

Then my biggest concern," he was saying, "are the nightmares I'm going to have about all the morgue poems you're going to write. The murder poems. The I made this poison for you, poor swain poems -" "I have layers," I reminded him. "What if all my poems were about my grandmother?" "You have a grandmother?" "I didn't spring whole from the head of Zeus." "Scary. Pass." "Kittens, then," I said. We had made it to the steps of my lecture hall. "I could write about kittens. Tulips. My future wedding -" "Completely terrifying." I squeezed his elbow. I adored him.

Raising money from the rich is not only debilitating, it’s time-consuming. While it is certainly not true for all, many wealthy contributors are arrogant and self-centered and demand a lot of time and access for the money they donate. Instead of just sending you a check, they want to talk, talk, and talk about their needs or the issues that concern them. This process drains the energy right out of you.

Q. Would you repeat, Dr. Seldon, your thoughts concerning the future of Trantor? A. I have said, and I say again, that Trantor will lie in ruins within the next three centuries. Q. You do not consider your statement a disloyal one? A. No, sir. Scientific truth is beyond loyalty and disloyalty." Q. You are sure that your statement represents scientific truth? A. I am. Q. On what basis? A. On the basis of the mathematics of psychohistory. Q. Can you prove that this mathematics is valid? A. Only to another mathematician. Q. ( with a smile) Your claim then is that your truth is of so esoteric a nature that it is beyond the understanding of a plain man. It seems to me that truth should be clearer than that, less mysterious, more open to the mind. A. It presents no difficulties to some minds. The physics of energy transfer, which we know as thermodynamics, has been clear and true through all the history of man since the mythical ages, yet there may be people present who would find it impossible to design a power engine. People of high intelligence, too. I doubt if the learned Commissioners— At this point, one of the Commissioners leaned toward the Advocate. His words were not heard but the hissing of the voice carried a certain asperity. The Advocate flushed and interrupted Seldon. Q. We are not here to listen to speeches, Dr. Seldon. Let us assume that you have made your point. Let me suggest to you that your predictions of disaster might be intended to destroy public confidence in the Imperial Government for purposes of your own! A. That is not so. Q. Let me suggest that you intend to claim that a period of time preceding the so-called ruin of Trantor will be filled with unrest of various types. A. That is correct. Q. And that by the mere prediction thereof, you hope to bring it about, and to have then an army of a hundred thousand available. A. In the first place, that is not so. And if it were, investigation will show you that barely ten thousand are men of military age, and none of these has training in arms. Q. Are you acting as an agent for another? A. I am not in the pay of any man, Mr. Advocate. Q. You are entirely disinterested? You are serving science? A. I am.

11. When someone interprets as derogatory almost anything that is said about him (or about groups with whom he identifies) we conclude that he has inferiority feelings or low self-esteem. This tendency is pronounced among minority rights activists, whether or not they belong to the minority groups whose rights they defend. They are hypersensitive about the words used to designate minorities and about anything that is said concerning minorities.

For black America needs a politics whose first mission isn’t the reinforcement of the idea of black America; and a discourse of race that isn’t centrally concerned with preserving the idea of race and racial unanimity. We need something we don’t yet have: a way of speaking about black poverty that doesn’t falsify the reality of black advancement; a way of speaking about black advancement that doesn’t distort the enduring realities of black poverty.

You were born on a moving train. And even though it feels like you're standing still, time is sweeping past you, right where you sit. But once in a while you look up, and actually feel the inertia, and watch as the present turns into a memory —as if some future you is already looking back on it. Dès Vu. One day you’ll remember this moment, and it’ll mean something very different. Maybe you’ll cringe and laugh, or brim with pride, aching to return. or notice some detail hidden in the scene, a future landmark making its first appearance or discreetly taking its final bow. So you try to sense it ahead of time, looking for clues, as if you’re walking through the memory while it’s still happening, feeling for all the world like a time traveler. The world around you is secretly strange: some details are charming and dated, others precious and irretrievable, but all fade into the quaint texture of the day. You try to read the faces around you, each fretting about the day’s concerns, not yet realizing that this world is already out of their hands. That it doesn’t have to be this way, it just sort of happened, and everything will soon be completely different. Because you really are a time traveler, leaping into the future in little tentative steps. Just a kid stuck in a strange land without a map, With nothing to do but soak in the moment and take one last look before moving on. But another part of you is already an old man, looking back on things. Waiting at the door for his granddaughter, who’s trying to make her way home for a visit. You are two people still separated by an ocean of time, Part of you bursting to talk about what you saw, Part of you longing to tell you what it means.

Bailey feels oddly at ease. As though he is closer to the ground, but taller at the same time. His concerns about his future no longer weigh so heavily on him as he exits the tent, turning right down the curving path that winds between the striped tents.

Lots of people wrote to the magazine to say that Marilyn vos Savant was wrong, even when she explained very carefully why she was right. Of the letters she got about the problem, 92% said that she was wrong and lots of these were from mathematicians and scientists. Here are some of the things they said: 'I'm very concerned with the general public's lack of mathematical skills. Please help by confessing your error.' -Robert Sachs, Ph.D., George Mason University ... 'I am sure you will receive many letters from high school and college students. Perhaps you should keep a few addresses for future columns.' -W. Robert Smith, Ph.D., Georgia State University... 'If all those Ph.D.'s were wrong, the country would be in very serious trouble.' -Everett Harman, Ph.D., U.S. Army Research Institute

A person is a person through others. This truth extends across time and space. We are through those who have come before us, those who have come with us and those who will come after us. Spirit possession, at the heart of Chimurenga, is an exercise in timelessness. It is those in the present communing with those in the past about the future concerning those who will come. Chimurenga has always been the intergenerational spirit of African self-liberation. It is not linear, it is bones that go into the earth and rise again and again.

God always ignores your present level of completeness in favor of your ultimate future completeness. He is not concerned about making you blessed and happy right now, but He’s continually working out His ultimate perfection for you—“that they may be one just as We are one

Under Aristotle the “Reader,” whose knowledge of Trojan aretê seems conspicuously absent, forms and substances dominate all. The Good is a relatively minor branch of knowledge called ethics; reason, logic, knowledge are his primary concerns. Aretê is dead and science, logic and the University as we know it today have been given their founding charter: to find and invent an endless proliferation of forms about the substantive elements of the world and call these forms knowledge, and transmit these forms to future generations. As “the system.

Many of the issues that motivated Obama—growing the American economy, combating climate change, forging new rules to govern trade and commerce among nations—depended upon cooperation in Asia. While the Middle East represented the past—its religious wars, American-backed autocrats, Iranian revolutionaries, terrorist threats—Asia seemed to represent the future. It helped that the people and governments in Asia wanted to deepen relations with “the United States, in part because of their concerns about the largest emerging power in their neighborhood: China

... the reader is probably wondering that if Tolkien did indeed fashion two of his heroic characters from Catholic prophecies, what about the evil protagonists? Were any of them inspired by these little-known revelations concerning future times? The answer is yes, but to discover the links between the myth and the prophecies, we must venture not only into the realm of unnerving revelations, but also into the murky world of secret sects, dark plots, occult signs, bloody revolutions and conspiracy theories ~ we must probe deep into the burning Eye of Sauron.

If we learned that a large asteroid was heading toward Earth, posing a greater than 10 percent chance of human extinction later this century, there would be little debate about whether to make serious efforts to build a deflection system, or to ignore the issue and run the risk. To the contrary, responding to the threat would immediately become one of the world’s top priorities. Thus our lack of concern about these threats is much more to do with not yet believing that there are such threats, than it is about seriously doubting the immensity of the stakes.

Whether one calls slime molds, fungi, and plants “intelligent” depends on one’s point of view. Classical scientific definitions of intelligence use humans as a yardstick by which all other species are measured. According to these anthropocentric definitions, humans are always at the top of the intelligence rankings, followed by animals that look like us (chimpanzees, bonobos, etc.), followed again by other “higher” animals, and onward and downward in a league table—a great chain of intelligence drawn up by the ancient Greeks, which persists one way or another to this day. Because these organisms don’t look like us or outwardly behave like us—or have brains—they have traditionally been allocated a position somewhere at the bottom of the scale. Too often, they are thought of as the inert backdrop to animal life. Yet many are capable of sophisticated behaviors that prompt us to think in new ways about what it means for organisms to “solve problems,” “communicate,” “make decisions,” “learn,” and “remember.” As we do so, some of the vexed hierarchies that underpin modern thought start to soften. As they soften, our ruinous attitudes toward the more-than-human world may start to change. The second field of research that has guided me in this inquiry concerns the way we think about the microscopic organisms—or microbes—that cover every inch of the planet. In the last four decades, new technologies have granted unprecedented access to microbial lives. The outcome? For your community of microbes—your “microbiome”—your body is a planet. Some prefer the temperate forest of your scalp, some the arid plains of your forearm, some the tropical forest of your crotch or armpit. Your gut (which if unfolded would occupy an area of thirty-two square meters), ears, toes, mouth, eyes, skin, and every surface, passage, and cavity you possess teem with bacteria and fungi. You carry around more microbes than your “own” cells. There are more bacteria in your gut than stars in our galaxy. For humans, identifying where one individual stops and another starts is not generally something we

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

A similar concern about using the web to provide just-in-time information shows up among physicians arguing the future of medical education. Increasingly, and particularly while making a first diagnosis, physicians rely on handheld databases, what one philosopher calls “E-memory.” The physicians type in symptoms and the digital tool recommends a potential diagnosis and suggested course of treatment. Eighty-nine percent of medical residents regard one of these E-memory tools, UpToDate, as their first choice for answering clinical questions. But will this “just-in-time” and “just enough” information teach young doctors to organize their own ideas and draw their own conclusions?

Fear seems to exist only in our imagination. Without imagination, without the ability to see our place in the future, to work out the consequence of a particular event in all its gruesome detail, we would be quite fearless. I suppose that is why serious violent accidents, such as car crashes, avalanches, and long bouncing falls are frequently described as not frightening while actually taking place. It’s as if so much is happening to you, so much information is rushing into your mind that you have no time to imagine what the outcome might be. Things seem to happen in slow motion, as if the speed at which your mind is operating is affecting your perception of time. The future is simply a matter of fact, an emotionless reality – you will be dead – and that is that. Only the present, what is happening to you at this very instant, concerns you. Because of this, you are unable to extrapolate what the future will be like as a result of what is happening to you now. All you can do is to experience the present, nothing more. Deprived of the ability to imagine the future, you are fearless; suddenly there is nothing to be scared about. You have no time to ponder on death’s significance or fear what it may feel like. In the cataclysmic violence of the accident you lose not only the future but the past as well. You lose all possible reasons for fear, unable as you are

Of course his drinking put a strain on me as a young person. It made me very tense and edgy. That happens when one lives with an alcoholic. My story in this sense is not unique. I’ve lived with many alcoholic men over the years, and each has taught me that it is useless to worry, fruitless to ask why, suicide to try to help them. They are who they are, for better and worse. Now I live alone. Happily. Gleefully, even. I’m too old to concern myself with other people’s affairs. And I no longer waste my time thinking ahead into the future, worrying about things that haven’t happened yet. But I worried all the time when I was young, not least of all about my future, and mostly with respect to my father—how long he had left to live, what he might do, what I would find when I got home from work each evening.

A book is made from a tree. It is an assemblage of flat, flexible parts (still called "leaves") imprinted with dark pigmented squiggles. One glance at it and you hear the voice of another person - perhaps someone dead for thousands of years. Across the millennia, the author is speaking, clearly and silently, inside your head, directly to you. Writing is perhaps the greatest of human inventions, binding together people, citizens of distant epochs, who never knew one another. Books break the shackles of time, proof that humans can work magic. ... Books permit us to voyage through time, to tap the wisdom of our ancestors. I think the health of ou civilization, the depth of out awarness about the underpinnings of our culture and our concern for the future can all be tested by how well we support our libraries.

In the humanist world following Erasmus, man is at the centre of the universe. Man becomes largely responsible for his own destiny, behaviour and future. This is the new current of thought which finds its manifestation in the writing of the 1590s and the decades which follow. The euphoria of Elizabeth's global affirmation of authority was undermined in these years by intimations of mortality: in 1590 she was 57 years old. No one could tell how much longer her golden age would last; hence, in part, Spenser's attempts to analyse and encapsulate that glory in an epic of the age. This concern about the death of a monarch who - as Gloriana, the Virgin Queen - was both symbol and totem, underscores the deeper realisation that mortality is central to life. After the Reformation, the certainties of heaven and hell were less clear, more debatable, more uncertain.

The key, I decided, was to stop worrying about the many things in life that are beyond anyone’s control. When useless worry is removed from the brain, it opens up lots of space for actual living. In my life, worry takes two distinct forms. The first is a closet full of regrets about the past and the second is an ocean of concern for the future. When I waste thought in either zone, it robs precious time from the present moment where things are usually pretty damn fine.

Worrying about inciting racial hatred in cartoons is legitimate, so that no group is racially targeted. It is why we don’t like anti-Semitic cartoons. This is entirely distinct from a “blasphemy” motivation for censorship, which aims to silence scrutiny of a powerful idea and its founder, inspiring to billions. We must not confuse these two different concerns. This is the core of what most of us, especially Muslims, must reflect on in the wake of the tragedy in France.

But race in the United States is not a tidy matter. Only three of the submitted pieces explicitly referenced the future. Most of them were concerned with the past and the present. And that told me two things. First, it confirmed how inextricably interwoven the past is in the present, how heavily that past bears on the future; we cannot talk about black lives mattering or police brutality without reckoning with the very foundation of this country. We must acknowledge the plantation, must unfold white sheets, must recall the black diaspora to understand what is happening now. Second, it reveals a certain exhaustion, I think. We’re tired. We’re tired of having to figure out how to talk to our kids and teach them that America sees them as less, and that she just might kill them. This is the conversation we want to avoid. We’re tired of feeling futile in the face of this ever-present danger, this omnipotent history, predicated as this country is, founded as this country was, on our subjugation.

The measuring rod, the unit of information, is something called a bit (for binary digit). It is an answer - either yes or no- to an unambiguous question... The information content of the human brain expressed in bits is probably comparable to the total number of connections among the neurons- about a hundred trillion, 10^14 bits. If written out in English, say, that information would fill some twenty million volumes, as many as in the world's largest libraries. The equivalent of twenty million books is inside the heads of every one of us... When our genes could not store all the information necessary for survival, we slowly invented them. But then the time came, perhaps ten thousand years ago, when we needed to stockpile enormous quantities of information outside our bodies. We are the only species on the planet, so far as we know, to have invented a communal memory stored neither in our genes nor in our brains. The warehouse of that memory is called the library... The great libraries of the world contain millions of volumes, the equivalent of about 10^14 bits of information in words, and perhaps 10^15 bits in pictures. This is ten thousand times more than in our brains. If I finish a book a week, I will only read a few thousand books in my lifetime, about a tenth of a percent of the contents of the greatest libraries of our time. The trick is to know which books to read... Books permit us to voyage through time, to tap the wisdom of our ancestors. The library connects us with the insights and knowledge, painfully extracted from Nature, of the greatest minds that ever were, with the best teachers, drawn from the entire planet and from all of our history, to instruct us without tiring, and to inspire us to make our own contribution to the collective knowledge of the human species. Public libraries depend on voluntary contributions. I think the health of our civilization, the depth of our awareness about the underpinnings of our culture and our concern for the future can all be tested by how well we support our libraries. p224-233

This touches on the issue of how vegans should handle the caveman argument. Many of us are tempted to strain credulity and torture the evidence to ‘prove’ humans are ‘naturally’ vegan. This is a trap, and one into which carnists (especially paleo-dieters) would love us to fall; the evidence isn’t on our side. There’s no doubt that hominids ate meat.... The argument for veganism has always been primarily ethical, and ought to remain that way. It’s based on a concern for the future, not an obsession about the past.

It would not be too strong to say that I felt sane for the first time in my life. And yet the change in my consciousness seemed entirely straightforward. I was simply talking to my friend—about what, I don’t recall—and realized that I had ceased to be concerned about myself. I was no longer anxious, self-critical, guarded by irony, in competition, avoiding embarrassment, ruminating about the past and future, or making any other gesture of thought or attention that separated me from him. I was no longer watching myself through another person’s eyes.

The formerly absolute distinction between time and eternity in Christian thought--between nunc movens with its beginning and end, and nunc stans, the perfect possession of endless life--acquired a third intermediate order based on this peculiar betwixt-and-between position of angels. But like the Principle of Complementarity, this concord-fiction soon proved that it had uses outside its immediate context, angelology. Because it served as a means of talking about certain aspects of human experience, it was humanized. It helped one to think about the sense, men sometimes have of participating in some order of duration other than that of the nunc movens--of being able, as it were, to do all that angels can. Such are those moments which Augustine calls the moments of the soul's attentiveness; less grandly, they are moments of what psychologists call 'temporal integration.' When Augustine recited his psalm he found in it a figure for the integration of past, present, and future which defies successive time. He discovered what is now erroneously referred to as 'spatial form.' He was anticipating what we know of the relation between books and St. Thomas's third order of duration--for in the kind of time known by books a moment has endless perspectives of reality. We feel, in Thomas Mann's words, that 'in their beginning exists their middle and their end, their past invades the present, and even the most extreme attention to the present is invaded by concern for the future.' The concept of aevum provides a way of talking about this unusual variety of duration-neither temporal nor eternal, but, as Aquinas said, participating in both the temporal and the eternal. It does not abolish time or spatialize it; it co-exists with time, and is a mode in which things can be perpetual without being eternal. We've seen that the concept of aevum grew out of a need to answer certain specific Averroistic doctrines concerning origins. But it appeared quite soon that this medium inter aeternitatem et tempus had human uses. It contains beings (angels) with freedom of choice and immutable substance, in a creation which is in other respects determined. Although these beings are out of time, their acts have a before and an after. Aevum, you might say, is the time-order of novels. Characters in novels are independent of time and succession, but may and usually do seem to operate in time and succession; the aevum co-exists with temporal events at the moment of occurrence, being, it was said, like a stick in a river. Brabant believed that Bergson inherited the notion through Spinoza's duratio, and if this is so there is an historical link between the aevum and Proust; furthermore this durée réelle is, I think, the real sense of modern 'spatial form,' which is a figure for the aevum.

Oh no,” she breathed. “Not the Highwoods.” She called after the coach as it rumbled off into the distance. “Mrs. Highwood, wait! Come back. I can explain everything. Don’t leave!” “They seem to have already left.” She turned on Bram, flashing him an angry blue glare. The force of it pushed against his sternum. Not nearly sufficient to move him, but enough to leave an impression. “I do hope you’re happy, sir. If tormenting innocent sheep and blowing ruts in our road weren’t enough mischief for you today, you’ve ruined a young woman’s future.” “Ruined?” Bram wasn’t in the habit of ruining young ladies-that was his cousin’s specialty-but if he ever decided to take up the sport, he’d employ a different technique. He edged closer, lowering his voice. “Really, it was just a little kiss. Or is this about your frock?” His gaze dipped. Her frock had caught the worst of their encounter. Grass and dirt streaked the yards of shell-pink muslin. A torn flounce drooped to the ground, limp as a forgotten handkerchief. Her neckline had likewise strayed. He wondered if she knew her left breast was one exhortation away from popping free of her bodice altogether. He wondered if he should stop staring at it. No, he decided. He would do her a favor by staring at it, calling her attention to what needed to be repaired. Indeed. Staring at her half-exposed, emotion-flushed breast was his solemn duty, and Bram was never one to shirk responsibility. “Ahem.” She crossed her arms over her chest, abruptly aborting his mission. “It’s not about me,” she said, “or my frock. The woman in that carriage was vulnerable and in need of help, and…” She blew out a breath, lifting the stray wisps of hair from her brow. “And now she’s gone. They’re all gone.” She looked him up and down. “So what is it you require? A wheelwright? Supplies? Directions to the main thoroughfare? Just tell me what you need to be on your way, and I will happily supply it.” “We won’t put you to any such trouble. So long as this is the road to Summerfield, we’ll-“ “Summerfield? You didn’t say Summerfield.” Vaguely, he understood that she was vexed with him, and that he probably deserved it. But damned if he could bring himself to feel sorry. Her fluster was fiercely attractive. The way her freckles bunched as she frowned at him. The elongation of her pale, slender neck as she stood straight in challenge. She was tall for a woman. He liked his women tall. “I did say Summerfield,” he replied. “That is the residence of Sir Lewis Finch, is it not?” Her brow creased. “What business do you have with Sir Lewis Finch?” “Men’s business, love. The specifics needn’t concern you.” “Summerfield is my home,” she said. “And Sir Lewis Finch is my father. So yes, Lieutenant Colonel Victor Bramwell”-she fired each word as a separate shot-“you concern me.

Eat with gratitude. And when you put the piece of bread into your mouth, chew only your bread and not your projects, worries, fears, or anger. This is the practice of mindfulness. You chew mindfully and you know that you are chewing the bread, the wonderful nourishment of life. This brings you freedom and joy. Eat every morsel of your breakfast like that, not allowing yourself to be carried away from the experience of eating. This is a training. When you brush your teeth, how much time can you afford for brushing your teeth? At least one minute, maybe two? Brush your teeth in such a way that freedom and joy are possible, not allowing yourself to be carried away by concerns about what you will do after you are done. “I am standing here, brushing my teeth. I still have teeth to brush. I have toothpaste and a toothbrush. And my practice is to be alive, to be free to enjoy tooth-brushing.” Don’t allow yourself to be a slave of the past or the future. This practice is the practice of freedom. And if freedom is there, you will enjoy brushing your teeth. Resist the tendency to be carried away by your thoughts and fears. It’s interesting that in the United States you call it the restroom; do you feel restful in your restroom? In France, they used to call it la cabine d’aisance. Aisance means ease; you feel at ease, you feel comfortable. So when you go to the restroom, feel at ease with it, enjoy your time in the restroom. That’s my practice. When I urinate, I allow myself to be entirely with the act of urinating. If you have freedom, then urinating is very pleasant. You allow yourself to invest 100 percent of your body and mind into the act of urinating. It can free you. It can be joyful. When you drive to and from work, instead of thinking of your destination, enjoy every moment of driving.

The illusionists of quantity are performing sleights of hand wherever it concerns the topic of quality. A profession that went from being second in command under the throne, to outsourced to the cheapest external providers, is perhaps one of greatest conflicts of interest society faces today, not to mention the blatant disrespect of the people quality is intended for in the first place. Quality is about ascertaining the absolute best, for the sake of all involved. It therefore, is a lofty profession combining research, science, and morality to make the best judgements for today based on the history of the past in order to most adequately prepare for an ever oncoming future. Most importantly, quality removes personal preference that is not in the best interest of all people. Thus, anyone who would launch a war on quality can be considered an enemy of mankind, as they are would be purveyors of an ultimate breach of trust and security. Until the concept of quality is reinstituted as the governing advisor in all aspects of society, sychophants will chant "more" is "better". They will sell mediocrity at top dollar, and make top profits. Mediocrity should not be the accepted, celebrated standard, it should be the rudimentary blueprint for the greatest rollouts of progress ever marked in human history.

Late at night, when she and Ferro had waited on the ridge or had ridden on horseback into the steep canyons to wait for a drop, she had watched the meteor showers. They would begin shortly after midnight and continue until two A. M. On those nights it seemed as if the sky had overtaken the earth and was closing over it, so that the volcanic rocks and soil themselves reflected light like the surface of the moon. At those moments she could not think of any other place on the earth that she would rather be. She thought about the old ones and Yoeme and how they watched the sky relentlessly, translating sudden bursts of light into lengthy messages concerning the future and the past.

A young woman faces the decision of whether to marry a certain man whom she loves but who has deeply rooted, traditional ideas concerning marriage, family life, and the roles of men and women in each. A sober assessment of her future tell the woman that each of the two alternatives offers real but contrasting goods. One life offers the possibility of a greater degree of personal independence, the chance to pursue a career, perhaps more risk and adventure, while the other offers the rewards of parenting, stability, and a life together with a man whom, after all, she is in love with. In order to choose in a self-determined mode the woman must realize that the decision she faces involves more than the choice between two particular actions; it is also a choice between two distinct identities. In posing the questions "Who am I? Which of the two lives is really me?" she asks herself not a factual question about her identity but a fundamental practical question about the relative values of distinct and incommensurable goods. The point I take to be implicit in Tugendhat's (and Fichte's) view of the practical subject is that it would be mistaken to suppose that the woman had at her disposal an already established hierarchy of values that she must simply consult in order to decide whether to marry. Rather, her decision, if self-determined, must proceed from a ranking of values that emerges only in the process of reflecting upon the kind of person she wants to be.

The slow discovery of the seventh sense, by which both men and women contrive to ride the waves of a world in which there is war, adultery, compromise, fear, stultification and hypocrisy—this discovery is not a matter for triumph... And at this stage we begin to forget that there ever was a time when we lacked the seventh sense. We begin to forget, as we go stolidly balancing along, that there could have been a time when we were young bodies flaming with the impetus of life. It is hardly consoling to remember such a feeling, and so it deadens in our minds. But there was a time when each of us stood naked before the world, confronting life as a serious problem with which we were intimately and passionately concerned. There was a time when it was of vital interest to us to find out whether there was a God or not... Further back, there were times when we wondered with all our souls what the world was, what love was, what we were ourselves. All these problems and feelings fade away when we get the seventh sense. Middle-aged people can balance between believing in God and breaking all the commandments, without difficulty. The seventh sense, indeed, slowly kills all the other ones, so that at last there is no trouble about the commandments. We cannot see any more, or feel, or hear about them. The bodies which we loved, the truths which we sought, the Gods whom we questioned: we are deaf and blind to them now, safely and automatically balancing along toward the inevitable grave, under the protection of our last sense.

Drone warfare is more sterile. It’s neat—no infantry involvement and thus fewer American casualties. Staring one’s victims in their eyes as they die is discomforting. Thinking about casualties is unsettling. Many people, with other pressing concerns, find it best to slip into denial. Capital punishment to make it more tolerable is a medical IV to put the criminal to “sleep.” No more public square hangings, firing squads, or guillotines. Certainly no one wants to witness collateral damage while “terrorists” defend their homeland from invaders from faraway places. Who wants to be tormented by seeing children and women die at funerals and weddings at our hands? Closing one’s eyes to the destruction is easier than dealing with the reality of “preemptive” war and its ugly consequences.

Jane knew from Dom’s flinch that he’d been hoping for a different response, but she couldn’t help it--she spoke the truth. When he acted like a gentleman, as he had at dinner, she remembered exactly why she’d fallen in love with him. But when he reminded her of how he’d made assumptions and, worse yet, used those assumptions to decide her future for her, she couldn’t bear it. Because he was still doing it, still demanding his way and dictating terms and ignoring her concerns. She understood the courtly gentleman. It was the autocratic devil she had trouble understanding. And she might as well admit it. She twisted her head to look up at him. “I don’t know how I feel about you anymore.” The pain that slashed over his features only confused her further. Was he genuinely hurt by the thought that he’d killed her love? Or was his pride merely bruised because he hadn’t been able to step right back into her life as if the past meant nothing? “At least tell me the truth about Blakeborough,” he said hoarsely. “Do you love him?” “Why does it matter?” His eyes ate her up. “If you do, I’ll keep my distance. I’ll stay out of your life from now on.” “You’ve been doing that easily enough for the past twelve years,” she snapped. “I don’t see why my feelings for Edwin should change anything.” “Easily? It was never easy, I assure you.” His expression was stony. “And you’re avoiding the question. Are you in love with Blakeborough?” How she wished she could lie about it. Dom would take himself off, and she wouldn’t be tempted by him anymore. Unfortunately, he could always tell when she was lying. “And if I say I’m not?” “Then I won’t rest until you’re mine again.

Much of the so-called environmental movement today has transmuted into an aggressively nefarious and primitive faction. In the last fifteen years, many of the tenets of utopian statism have coalesced around something called the “degrowth” movement. Originating in Europe but now taking a firm hold in the United States, the “degrowthers,” as I shall characterize them, include in their ranks none other than President Barack Obama. On January 17, 2008, Obama made clear his hostility toward, of all things, electricity generated from coal and coal-powered plants. He told the San Francisco Chronicle, “You know, when I was asked earlier about the issue of coal . . . under my plan of a cap and trade system, electricity rates would necessarily skyrocket. . . .”3 Obama added, “. . . So if somebody wants to build a coal-powered plant, they can. It’s just that it will bankrupt them because they’re going to be charged a huge sum for all the greenhouse gas that’s being emitted.”4 Degrowthers define their agenda as follows: “Sustainable degrowth is a downscaling of production and consumption that increases human well-being and enhances ecological conditions and equity on the planet. It calls for a future where societies live within their ecological means, with open localized economies and resources more equally distributed through new forms of democratic institutions.”5 It “is an essential economic strategy to pursue in overdeveloped countries like the United States—for the well-being of the planet, of underdeveloped populations, and yes, even of the sick, stressed, and overweight ‘consumer’ populations of overdeveloped countries.”6 For its proponents and adherents, degrowth has quickly developed into a pseudo-religion and public-policy obsession. In fact, the degrowthers insist their ideology reaches far beyond the environment or even its odium for capitalism and is an all-encompassing lifestyle and governing philosophy. Some of its leading advocates argue that “Degrowth is not just an economic concept. We shall show that it is a frame constituted by a large array of concerns, goals, strategies and actions. As a result, degrowth has now become a confluence point where streams of critical ideas and political action converge.”7 Degrowth is “an interpretative frame for a social movement, understood as the mechanism through which actors engage in a collective action.”8 The degrowthers seek to eliminate carbon sources of energy and redistribute wealth according to terms they consider equitable. They reject the traditional economic reality that acknowledges growth as improving living conditions generally but especially for the impoverished. They embrace the notions of “less competition, large scale redistribution, sharing and reduction of excessive incomes and wealth.”9 Degrowthers want to engage in polices that will set “a maximum income, or maximum wealth, to weaken envy as a motor of consumerism, and opening borders (“no-border”) to reduce means to keep inequality between rich and poor countries.”10 And they demand reparations by supporting a “concept of ecological debt, or the demand that the Global North pays for past and present colonial exploitation in the Global South.”11

Revelation is the manifestation of what concerns us ultimately. The mystery which is revealed is of ultimate concern to us because it is the ground of our being. In the history of religion revelatory events always have been described as shaking, transforming, demanding, significant in an ultimate way. They derive from divine sources, from the power of that which is holy and which therefore has an unconditional claim on us. Only that mystery which is of ultimate concern for us appears in revelation. A large proportion of the ideas which are derived from assumed revelations concerning objects and events within the subject-object structure of reality neither are genuine mysteries nor are they based on genuine revelation. Knowledge about nature and history, about individuals, their future and their past, about hidden things and happenings—all this is not a matter of revelation but of observations, intuitions, and conclusions. If such knowledge pretends to come from revelation, it must be subjected to the verifying tests of scholarly methods and accepted or rejected on the basis of these tests. It lies outside revelation because it is a matter neither of ultimate concern nor of essential mystery.

A man’s faith is just a subset of his beliefs about the world: beliefs about matters of ultimate concern that we, as a culture, have told him he need not justify in the present. It is time we recognized just how maladaptive this Balkanization of our discourse has become. All pretensions to theological knowledge should now be seen from the perspective of a man who was just beginning his day on the one hundredth floor of the World Trade Center on the morning of September 11, 2001, only to find his meandering thoughts—of family and friends, of errands run and unrun, of coffee in need of sweetener—inexplicably usurped by a choice of terrible starkness and simplicity: between being burned alive by jet fuel or leaping one thousand feet to the concrete below. In fact, we should take the perspective of thousands of such men, women, and children who were robbed of life, far sooner than they imagined possible, in absolute terror and confusion. The men who committed the atrocities of September 11 were certainly not “cowards,” as they were repeatedly described in the Western media, nor were they lunatics in any ordinary sense. They were men of faith—perfect faith, as it turns out—and this, it must finally be acknowledged, is a terrible thing to be.

This was a talk to an anarchist conference, and in my view the libertarian movements have been very shortsighted in pursuing doctrine in a rigid fashion without being concerned about the human consequences. So it's perfectly proper… I mean, in my view, and that of a few others, the state is an illegitimate institution. But it does not follow from that that you should not support the state. Sometimes there is a more illegitimate institution which will take over if you do not support this illegitimate institution. So, if you're concerned with the people, let's be concrete, let's take the United States. There is a state sector that does awful things, but it also happens to do some good things. As a result of centuries of extensive popular struggle there is a minimal welfare system that provides support for poor mothers and children. That's under attack in an effort to minimize the state. Well, anarchists can't seem to understand that they are to support that. So they join with the ultra-right in saying "Yes, we've got to minimize the state," meaning put more power into the hands of private tyrannies which are completely unaccountable to the public and purely totalitarian. It's kind of reminiscent of an old Communist Party slogan back in the early thirties "The worse, the better." So there was a period when the Communist Party was refusing to combat fascism on the theory that if you combat fascism, you join the social democrats and they are not good guys, so "the worse, the better." That was the slogan I remember from childhood. Well, they got the worse: Hitler. If you care about the question of whether seven-year-old children have food to eat, you'll support the state sector at this point, recognizing that in the long term it's illegitimate. I know that a lot of people find that hard to deal with and personally I'm under constant critique from the left for not being principled. Principle to them means opposing the state sector, even though opposing the state sector at this conjuncture means placing power into the hands of private totalitarian organizations who would be delighted to see children starve. I think we have to be able to keep those ideas in our heads if we want to think constructively about the problems of the future. In fact, protecting the state sector today is a step towards abolishing the state because it maintains a public arena in which people can participate, and organize, and affect policy, and so on, though in limited ways. If that's removed, we'd go back to a [...] dictatorship or say a private dictatorship, but that's hardly a step towards liberation.

She looked thoughtful. “Who knows? Perhaps now is the time to see through the habit. Accidents, illness, healing, they’re all more mysterious than any of us ever imagined. I believe that we have an undiscovered ability to influence what happens to us in the future, including whether we are healthy—although, again, the power has to remain with the individual patient. “There was a reason that I didn’t offer an opinion concerning how badly you were hurt. We in the medical establishment have learned that medical opinions have to be offered very carefully. Over the years the public has developed almost a worship of doctors, and when a physician says something, patients have tended to take these opinions totally to heart. The country doctors of a hundred years ago knew this, and would use this principle to actually paint an overly optimistic picture of any health situation. If the doctor said that the patient would get better, very often the patient would internalize this idea in his or her mind and actually defy all odds to recover. In later years, however, ethical considerations have prevented such distortions, and the establishment has felt that the patient is entitled to a cold scientific assessment of his or her situation. “Unfortunately when this was given, sometimes patients dropped dead right before our eyes, just because they were told their condition was terminal. We know now that we have to be very careful with these assessments, because of the power of our minds. We want to focus this power in a positive direction. The body is capable of miraculous regeneration. Body parts thought of in the past as solid forms are actually energy systems that can transform overnight. Have you read the latest research on prayer? The simple fact that this kind of spiritual visualization is being scientifically proven to work totally undermines our old physical model of healing. We’re having to work out a new model.” She paused and poured more water on the towel around my ankle, then continued, “I believe the first step in the process is to identify the fear with which the medical problem seems to be connected; this opens up the energy block in your body to conscious healing. The next step is to pull in as much energy as possible and focus it at the exact location of the block.” I was about to ask how this was done, but she stopped me. “Go ahead and raise your energy level as much as you can.” Accepting her guidance, I began to observe the beauty around me and to concentrate on a spiritual connection within, evoking a heightened sensation of love. Gradually the colors became more vivid and everything in my awareness increased in presence. I could tell that she was raising her own energy at the same time. When I felt as though my vibration had increased as much as possible, I looked at her. She smiled back at me. “Okay, now you can focus the energy on the block.” “How do I do that?” I asked. “You use the pain. That’s why it’s there, to help you focus.

He stared at her in insolent silence, unable to believe the alluring, impulsive girl he remembered had become this coolly aloof, self-possessed young woman. Even with her dusty clothes and the smear of dirt on her cheek, Elizabeth Cameron was strikingly beautiful, but she’d changed so much that-except for the eyes-he scarcely recognized her. One thing hadn’t changed: She was still a schemer and a liar. Straightening abruptly from his stance in the doorway, Ian walked forward. “I’ve had enough of this charade, Miss Cameron. No one invited you here, and you damn well know it.” Blinded with wrath and humiliation, Elizabeth groped in her reticule and snatched out the handwritten letter her uncle had received inviting Elizabeth to join Ian there. Marching up to him, she slapped the invitation against his chest. Instinctively he caught it but didn’t open it. “Explain that,” she commanded, backing away and then waiting. “Another note, I’ll wager,” he drawled sarcastically, thinking of the night he’d gone to the greenhouse to meet her and recalling what a fool he’d been about her. Elizabeth stood beside the table, determined to have the satisfaction of hearing his explanation before she left-not that anything he said could make her stay. When he showed no sign of opening it, she turned furiously to Jake, who was sorely disappointed that Ian was deliberately chasing off two females who could surely be persuaded to do the cooking if they stayed. “Make him read it aloud!” she ordered the startled Jake. “Now, Ian,” Jake said, thinking of his empty stomach and the bleak future that lay ahead for it if the ladies went away, “why don’t you jes’ read that there little note, like the lady asked?” When Ian Thornton ignored the older man’s suggestion, Elizabeth lost control of her temper. Without thinking what she was actually doing, she reached out and snatched the pistol off the table, primed it, cocked it, and leveled it at Ian Thornton’s broad chest. “Read that note!” Jake, whose concern was still on his stomach, held up his hands as if the gun were pointed at him. “Ian, it could be a misunderstanding, you know, and it’s not nice to be rude to these ladies. Why don’t you read it, and then we’ll all sit down and have a nice”-he inclined his head meaningfully to the sack of provisions on the table-“supper.” “I don’t need to read it,” Ian snapped. “The last time I read a note from Lady Cameron I met her in a greenhouse and got shot in the arm for my trouble.” “Are you implying I invited you into that greenhouse?” Elizabeth scoffed furiously. With an impatient sigh Ian said, “Since you’re obviously determined to enact a Cheltenham tragedy, let’s get it over with before you’re on your way.” “Do you deny you sent me a note?” she snapped. “Of course I deny it!” “Then what were you doing in the greenhouse?” she shot back at him. “I came in response to that nearly illegible note you sent me,” he said in a bored, insulting drawl. “May I suggest that in future you devote less of your time to theatrics and some of it to improving your handwriting?” His gaze shifted to the pistol. “Put the gun down before you hurt yourself.

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

When everyone is seated, Galen uses a pot holder to remove the lid from the huge speckled pan in the center of the table. And I almost upchuck. Fish. Crabs. And...is that squid hair? Before I can think of a polite version of the truth-I'd rather eat my own pinky finger than seafood-Galen plops the biggest piece of fish on my plate, then scoops a mixture of crabmeat and scallops on top of it. As the steam wafts its way to my nose, my chances of staying polite dwindle. The only think I can think of is to make it look like I'm hiccupping instead of gagging. What did I smell earlier that almost had me salivating? It couldn't have been this. I fork the fillet and twist, but it feels like twisting my own gut. Mush it, dice it, mix it all up. No matter what I do, how it looks, I can't bring it near my mouth. A promise is a promise, dream or no dream. Even if real fish didn't save me in Granny's pond, the fake ones my imagination conjured up sure comforted me until help arrived. And now I'm expected to eat their cousins? No can do. I set the fork down and sip some water. I sense Galen is watching. Out of my peripheral, I see the others shoveling the chum into their faces. But not Galen. He sits still, head tilted, waiting for me to take a bite first. Of all the times to be a gentleman! What happened to the guy who sprawled me over his lap like a three-year-old just a few minutes ago? Still, I can't do it. And they don't even have a dog for me to feed under the table, which used to be my go-to plan at Chloe's grandmother's house. One time Chloe even started a food fight to get me out of it. I glance around the table, but Rayna's the only person I'd aim this slop at. Plus, I'd risk getting the stuff on me, which is almost as bad as in me. Galen nudges me with his elbow. "Aren't you hungry? You're not feeling bad again, are you?" This gets the others' attention. The commotion of eating stops. Everyone stares. Rayna, irritated that her gluttony has been interrupted. Toraf smirking like I've done something funny. Galen's mom wearing the same concerned look he is. Can I lie? Should I lie? What if I'm invited over again, and they fix seafood because I lied about it just this once? Telling Galen my head hurts doesn't get me out of future seafood buffets. And telling him I'm not hungry would be pointless since my stomach keeps gurgling like an emptying drain. No, I can't lie. Not if I ever want to come back here. Which I do. I sigh and set the fork down. "I hate seafood," I tell him. Toraf's sudden cough startles me. The sound of him choking reminds me of a cat struggling with a hair ball. I train my eyes on Galen, who has stiffened to a near statue. Jeez, is this all his mom knows how to make? Or have I just shunned the Forza family's prize-winning recipe for grouper? "You...you mean you don't like this kind of fish, Emma?" Galen says diplomatically. I desperately want to nod, to say, "Yes, that's it, not this kind of fish"-but that doesn't get me out of eating the crabmeat-and-scallop mountain on my plate. I shake my head. "No. Not just this kind of fish. I hate it all. I can't eat any of it. Can hardly stand to smell it." Way to go for the jugular there, stupid! Couldn't I just say I don't care for it? Did I have to say I hate it? Hate even the smell of it? And why am I blushing? It's not a crime to gag on seafood. And for God's sakes, I won't eat anything that still has its eyeballs.

February 26 The Past Do not call to mind the former things, or ponder things of the past. Behold, I will do something new.—Isaiah 43:18-19a (NASB) The past is a nice place to visit, but a terrible place to live. The Bible makes it very clear we are not to stay in the past. The words above are an emphatic “Do not”! When we focus on the past it may become very depressing. It also takes our focus off what God is doing in our life today, and what he wants to accomplish in the future. I thought of an acrostic this morning after I prayed. It is: P.A.S.T. (Pressing Ahead Saying Thanks). The past can teach us many things, some very great lessons; yet it is the future that we as believers should be concerned. Most often the past can remind us of things that were about us; while today and what lies ahead puts our focus on God, His plans, and purposes. When we don’t know what a day can bring, or what the future holds, we become more dependent on our heavenly Father. Going back in time can cause us to think more of what we had, what we did, and what we hated to release, when we really need to move on. Our walk with Jesus is just the opposite—we need to hold on to all things loosely. People, places, and things are all temporary. So let go, let God, and be expecting him to do something new. I’m so thankful God is always at work in my life doing something new. It behooves me then to do my part, to be constantly changing, moving ahead with new spiritual maturity, to prepare me for my life with Jesus and his forever kingdom. Let’s not get stuck in the past, but Press Ahead Saying Thanks for what we have learned, that equips us to move ahead. Thank You Jesus for reminding me to look ahead and find joy in You.

An executive who arrogates to himself the power to ignore the legitimate legislative directives of the Congress or to act free of the check of the judiciary becomes the central threat that the Founders sought to nullify in the Constitution. In the words of James Madison, “The accumulation of all powers, legislative, executive, and judiciary, in the same hands, whether of one, a few, or many, and whether hereditary, self-appointed, or elective, may justly be pronounced the very definition of tyranny.” What would Benjamin Franklin think of President Bush’s assertion that he has the inherent power, even without a declaration of war by the Congress, to launch an invasion of any nation on earth, at any time he chooses, for any reason he wishes, even if that nation poses no imminent threat to the United States? How long would it take James Madison to dispose of our current president’s claim, in Department of Justice legal opinions, that he is largely above the rule of law so long as he is acting in his role as commander in chief? I think it is safe to say that our Founders would be genuinely concerned about these recent developments in American democracy and that they would feel that we, here, are now facing a clear and present danger with the potential to threaten the future of the American experiment. Shouldn’t we be equally concerned, and shouldn’t we ask ourselves how it is that we have come to this point? In the name of security, this administration has attempted to relegate the Congress and the courts to the sidelines and replace our democratic system of checks and balances with an unaccountable executive. And all the while, it has constantly angled for new ways to exploit the sense of crisis for partisan gain and political dominance.

Not long ago I stood with a friend next to an art work made of four wood beams laid in a long rectangle, with a mirror set behind each corner so as to reflect the others. My friend, a conceptual artist, and I talked about the minimalist basis of such work: its reception by critics then, its elaboration by artists later, its significance to practitioners today, all of which are concerns of this book as well. Taken by our talk, we hardly noticed his little girl as she played on the beams. But then, signaled by her mother, we looked up to see her pass through the looking glass. Into the hall of mirrors, the mise-en-abîme of beams, she moved farther and farther from us, and as she passed into the distance, she passed into the past as well. Yet suddenly there she was right behind us: all she had done was skip along the beams around the room. And there we were, a critic and an artist informed in contemporary art, taken to school by a six-year-old, our theory no match for her practice. For her playing of the piece conveyed not only specific concerns of minimalist work - the tensions among the spaces we feel, the images we see, and the forms we know - but also general shifts in art over the last three decades - new interventions into space, different construction of viewing, and expanded definitions of art. Her performance became allegorical as well, for she described a paradoxical figure in space, a recession that is also a return, that evoked for me the paradoxical figure in time described by the avant-garde. For even as the avant-garde recedes into the past, it also returns from the future, repositioned by innovative art in the present. This strange temporality, lost in stories of twentieth-century art, is a principal subject of this book.

Our political discourse has degenerated into anxieties about whether giving benefits to those people over there will take money out of the pockets of my kind of people over here, even when the changes are those from which we would all benefit." "The church is one of the few remaining institutions in the American scene that normalizes the effects of slavery, with most Christians preserving these segregated spaces in the interests of cultural comfort. Racially separate churches violate the interdependence that should characterize authentic Christian communities. Further, this individualism blocks churches from the blessings of gifts preserved in separate traditions. For example, segregated white churches celebrate the confessions and the rich legacies of the intellectual giants of the faith, but too often preach a weak and disembodied gospel that reduces spirituality to symbolism, and that separates material concerns from moral choices and the pursuit of righteousness." "Indeed, we have reached a sad state of affairs when we are all unwilling to be challenged when we go to church." "We should not move too quickly to a cheap reconciliation that forgets the past rather than honoring it as a clay vessel that contains a refined treasure bearing witness to the presence of Jesus at the margins. We need to make space for the histories of ethnic pain to be shared and revered among whites and all peoples of color, and to be instructed by them. That is, we need to understand how our past impinges on the present before we can move forward together toward our future. We cannot be who we are called to be unless we can gain access to the treasures of the gospel that have been preserved in the separate traditions of now segregated ethnic churches. We will not testify to the glory of God and the manifold riches of his mercy to the nations until we do.

I once saw a book in which it was maintained that embryos look upon birth much as we do upon death. No one, indeed, can say that this is not so, no one can say that we may not have had the most gloomy forebodings about birth and have forgotten them. Embryos, it was maintained in the book to which I was referring, hold birth to be a cataclysm, the end of their present life, and the entry upon a world beyond the womb of which they can form so little conception that they call it being dead. It was said that much the same arguments concerning the possibility of a future life go on among the embryos as amongst ourselves, some maintaining that they shall enter upon a new life at birth for which they shall be better or worse, qualified according as they have done their duty well or ill during their embryonic period of probation; while others say that there is no such thing as life in any true sense of the word except that in the womb, and that even though there be a life beyond it must involve so much change in personality that the embryo will no longer be able to recognise itself and remember its past existence, but will to all intents and purposes be another person. Others again say that the analogy of what an embryo can know for certain as having fallen under its own experience should teach that there is no life save as a succession of deaths, nor any death save as a succession of new births, and that strictly speaking we are neither either quite living or quite dead, though we are certainly more living and more dead at some times than at others. For the embryo has already so often changed its forms as to have died and been born anew a dozen times over before it reaches its full development, and each new phase it has probably considered to be its be-all and end-all, so that not only is it true that in the midst of life we are in death but also that in the midst of death we are in life.

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

1. Commit to take the lead in the godliness of your relationship. Read the Bible's passages about how men and women and all Christians should treat one another. Especially take the lead in establishing boundaries that will keep you from sexual sin. Assume that this woman is going to be your wife or the wife of some other Christian brother (who might be currently dating your future wife). Treat her as the precious sister in Christ that she is. 2. Decide in advance whether or not you are willing to love a woman in the self-sacrificing, nurturing way the Bible describes. Until you are ready to faithfully hold a woman's heart in your hand, do not enter into a dating relationship. 3. Realizing that God wants you to learn to put her interests ahead of your own, ask her the kinds of things she likes to do and be eager to spend time doing them. 4. Be willing to talk about the relationship. Initiate honest dialogue about how you feel. Do not resent her desire to have the relationship defined, but protect her heart by making your level of commitment clear and thereby making clear the appropriate kind of intimacy to go along with that commitment. 5. Pay attention to her heart. Ask her about her burdens and cares. Seek ways to minister to her and to make her cares your own. Instead of being critical of her, speak words of encouragement and support. 6. Do not be shy in ministering the Word of God to her. Do not preach, but exhort her and call to mind God's promises and God's love for her in Jesus Christ. Make it a primary goal that she will be spiritually stronger by having been in a relationship with you. 7. If something about her bothers you, think about how you can encourage her in that area. Realize that none of us is without flaws. Pray for her weakness and try to strengthen her in that area. If your concerns are enough to deter you from wanting to marry her, let her know in a forthright manner while being as considerate as possible.

When I returned from the restroom and Jase saw how much I was bleeding, he began to grill the doctor with every question imaginable. She remained completely stoic, no matter what he said. Every time he asked her a question, she provided the same measured response: “I will not know until I begin to operate.” She began trying to offer various common medical possibilities for this incident, such as a ruptured cyst and other diagnoses. Jase shot down every explanation with the power and speed he would use to blast a duck out of the sky with a shotgun. He was never disrespectful toward her, but he was intense. Due to the pain I was experiencing, I did not realize exactly what was going on, but I did know I was lying on the bed while the doctor and my husband were in a Western movie standoff on either side of me. These two strong personalities were about to collide, and I was in the direct line of fire! At one point, the telephone in my pre-op room rang. Without saying a word, the doctor picked up the phone, stretched it across my bed, and handed it to Jase, never taking her eyes off his. To say that one could cut the tension in the room with a knife is a complete understatement. I was not happy about Jase’s confrontational manner, but at the same time, I was grateful that he was asking the questions I never thought to ask and telling the doctor exactly how he wanted her to treat me. “Like your own daughter,” he said. Jase clearly communicated that he wanted the doctor to rectify the situation. He went on to tell her, “You better not start taking out a bunch of things that need to be left inside of her. I understand that you have to operate, but do not remove anything that does not have to come out.” She confirmed her understanding of his expectations and left the room. “Jason,” I said, using his full name, “she is my boss.” I hated the thought that he might say something to offend her, something that might make my working for her difficult or awkward in the future. “I don’t care,” Jase said, “my main concern is you. I am about to send you back into that operating room with her, and I want to make sure she knows my expectations are high.

what makes life worth living when we are old and frail and unable to care for ourselves? In 1943, the psychologist Abraham Maslow published his hugely influential paper “A Theory of Human Motivation,” which famously described people as having a hierarchy of needs. It is often depicted as a pyramid. At the bottom are our basic needs—the essentials of physiological survival (such as food, water, and air) and of safety (such as law, order, and stability). Up one level are the need for love and for belonging. Above that is our desire for growth—the opportunity to attain personal goals, to master knowledge and skills, and to be recognized and rewarded for our achievements. Finally, at the top is the desire for what Maslow termed “self-actualization”—self-fulfillment through pursuit of moral ideals and creativity for their own sake. Maslow argued that safety and survival remain our primary and foundational goals in life, not least when our options and capacities become limited. If true, the fact that public policy and concern about old age homes focus on health and safety is just a recognition and manifestation of those goals. They are assumed to be everyone’s first priorities. Reality is more complex, though. People readily demonstrate a willingness to sacrifice their safety and survival for the sake of something beyond themselves, such as family, country, or justice. And this is regardless of age. What’s more, our driving motivations in life, instead of remaining constant, change hugely over time and in ways that don’t quite fit Maslow’s classic hierarchy. In young adulthood, people seek a life of growth and self-fulfillment, just as Maslow suggested. Growing up involves opening outward. We search out new experiences, wider social connections, and ways of putting our stamp on the world. When people reach the latter half of adulthood, however, their priorities change markedly. Most reduce the amount of time and effort they spend pursuing achievement and social networks. They narrow in. Given the choice, young people prefer meeting new people to spending time with, say, a sibling; old people prefer the opposite. Studies find that as people grow older they interact with fewer people and concentrate more on spending time with family and established friends. They focus on being rather than doing and on the present more than the future.

Cultivating loyalty is a tricky business. It requires maintaining a rigorous level of consistency while constantly adding newness and a little surprise—freshening the guest experience without changing its core identity.” Lifetime Network Value Concerns about brand fickleness in the new generation of customers can be troubling partly because the idea of lifetime customer value has been such a cornerstone of business for so long. But while you’re fretting over the occasional straying of a customer due to how easy it is to switch brands today, don’t overlook a more important positive change in today’s landscape: the extent to which social media and Internet reviews have amplified the reach of customers’ word-of-mouth. Never before have customers enjoyed such powerful platforms to share and broadcast their opinions of products and services. This is true today of every generation—even some Silent Generation customers share on Facebook and post reviews on TripAdvisor and Amazon. But millennials, thanks to their lifetime of technology use and their growing buying power, perhaps make the best, most active spokespeople a company can have. Boston Consulting Group, with grand understatement, says that “the vast majority” of millennials report socially sharing and promoting their brand preferences. Millennials are talking about your business when they’re considering making a purchase, awaiting assistance, trying something on, paying for it and when they get home. If, for example, you own a restaurant, the value of a single guest today goes further than the amount of the check. The added value comes from a process that Chef O’Connell calls competitive dining, the phenomenon of guests “comparing and rating dishes, photographing everything they eat, and tweeting and emailing the details of all their dining adventures.” It’s easy to underestimate the commercial power that today’s younger customers have, particularly when the network value of these buyers doesn’t immediately translate into sales. Be careful not to sell their potential short and let that assumption drive you headlong into a self-fulfilling prophecy. Remember that younger customers are experimenting right now as they begin to form preferences they may keep for a lifetime. And whether their proverbial Winstons will taste good to them in the future depends on what they taste like presently.

All those statistics - the ones about decline - point toward massive theological discontent. People still believe in God. They just do not believe in the God proclaimed and worshipped by conventional religious organizations. Some of the discontented - and there are many of them - do not know what to call themselves. So they check the “unaffiliated” box on religion surveys. They have become secular humanists, agnostics, posttheists, and atheists and have rejected the conventional God. Others say they are spiritual but not religious. They still believe in God but have abandoned conventional forms of congregating. Still others declare themselves “done” with religion. They slink away from religious communities, traditions that once gave them life, and go hiking on Sunday morning. Some still go to church, but are hanging on for dear life, hoping against hope that something in their churches will change. They pray prayers about heaven that no longer make sense and sing hymns about an eternal life they do not believe in. They want to be in the world, because they know they are made of the same stuff as the world and that the world is what really matters, but some nonsense someone taught them once about the world being bad or warning of hell still echoes in their heads. They are afraid to say what they really think or feel for fear that no one will listen or care or even understand. They think they might be crazy. All these people are turning toward the world because they intuit that is where they will find meaning and awe, that which those who are still theists call God. They are not crazy. They are part of this spiritual revolution - people discovering God in the world and a world that is holy, a reality that enfolds what we used to call heaven and earth into one. These people are not secular, even though their main concern is the world; they are not particularly religious (in the old-fashioned understanding of the term), even though they are deeply aware of God. They are fashioning a way of faith between conventional theism and any kind of secularism devoid of the divine. In our time, people are turning toward the numinous presence that animates the world, what theologian Rudolf Otto called “the Holy.” They are those who are discovering a deeply worldly faith. Decades ago Catholic theologian Karl Rahner made a prediction about devout people of the future. He said they would either be “mystics,” those who have “experienced something ,” or “cease to be anything at all”; and if they are mystical believers, they will be those whose faith “is profoundly present and committed to the world.” The future of faith would be an earthy spirituality , a brilliant awareness of the spirit that vivifies the world.

In Romans 12:4-8, Paul writes about gifts: “For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another. Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.” “Having then gifts differing according to the grace that is given to us, let us use them.” Recognize that the gifts inside you are not only for you; just as the gifts inside other people around you are not only for them. We are meant to help each other. God designed us this way on purpose! All being members of one body, our successes are shared — there is no need to be threatened by another person’s gift. Use your gifts, and encourage the people in your life to use their gifts as well. You will be blessed as a result! Unfortunately, one thing that keeps us from asking for help or taking advantage of the talents in people around us is pride. Never allow pride to keep you from asking for counsel when it is needed! 1 Corinthians 12:20 is another passage about gifts: “now indeed there are many members, yet one body. And the eye cannot say to the hand, ‘I have no need of you’; nor again the head to the feet, ‘I have no need of you.’ ” We need each other, and joining our gifts together will result in a much stronger body. If you have time, read 1 Corinthians 12:4-20. Reflect on how there can be unity in the diversity of gifts if we use our different gifts properly. Determine that you will not be threatened by anyone else’s gifts! Esther was not afraid of the gifts in the people around her. Let’s see how she responds to the wisdom of others today. And every day Mordecai paced in front of the court of the women’s quarters, to learn of Esther’s welfare and what was happening to her. Esther 2:11 Every day, Mordecai goes to the palace gates to inquire after Esther and learn of what was happening to her. He goes to the palace gates with purpose. He paces in front of the women’s court until he has learns the day’s news about Esther. Even though she is no longer under his roof, he stills feels a strong responsibility toward her, and acts accordingly. He is a faithful man, and has set a great example before Esther. The news that he hears concerning Esther daily must be good: her inward beauty and submission to authority are two of the many wonderful traits that God placed in her so that she will be effective in Persia. Even though Esther is in an unfamiliar place and experiencing “firsts” every day in the palace, God is making sure she has what she needs. Esther did not need to feel nervous! She needed wise counsel; it has been provided for her in Mordecai and Hegai. She needs a pleasant and patient personality; that has been being developed in her by the Lord for many years. In your own life, you are constantly undergoing change and growth as you are submitting to the Lord. Whether or not you can see it, God is continually preparing you for what lies ahead so that you will have what you need when you need it. The God who loves you so much knows your future, and He is preparing you today for what you will experience tomorrow. Esther is receiving what she needs as well. She is in the palace undergoing her beauty preparations — a twelve month process! Even through this extended period of time, Mordecai is still at the palace gates every day (the Bible does not say that he stopped his concern for her at any point). It is an entire