Construction Framing Quotes

If we hesitate between 'veiling' and 'revealing' our emotions or vacillate between 'shrouding' and 'disclosing' our thoughts, we must understand the nuts and bolts of our individual construct and underpin the elasticity of our mental frame. ("Unfulfilled meeting")

frame: the smarter you are, the better you are at constructing a narrative that supports your beliefs, rationalizing and framing the data to fit your argument or point of view.

I say, I don’t think the human frame is very thoughtfully constructed for this sleuthhound business. If one could go on all fours, or had eyes in ones knees, it would be a lot more practical’… ‘What luck! Here’s a deep, damp ditch on the other side, which I shall now proceed to fall into.’ A slithering crash proclaimed that he had carried out his intention.

It is a good principle in science not to believe any 'fact'---however well attested---until it fits into some accepted frame of reference. Occasionally, of course, an observation can shatter the frame and force the construction of a new one, but that is extremely rare. Galileos and Einsteins seldom appear more than once per century, which is just as well for the equanimity of mankind.

Wait long enough, and what was once mainstream will fall into obscurity. When that happens, it will become valuable again to those looking for authenticity or irony or cleverness. The value, then, is not intrinsic. The thing itself doesn’t have as much value as the perception of how it was obtained or why it is possessed. Once enough people join in, like with oversized glasses frames or slap bracelets, the status gained from owning the item or being a fan of the band is lost, and the search begins again. You would compete like this no matter how society was constructed. Competition for status is built into the human experience at the biological level. Poor people compete with resources. The middle class competes with selection. The wealthy compete with possessions. You sold out long ago in one way or another. The specifics of who you sell to and how much you make—those are only details.

A dream is the frame or portrait or a construction or focus of one's vision by means of perception, based on what he or she knows and settles within via strategic thinking.

During those times, they'd stand there watching me watching them. I'd pray, please. Put a pillow to my face. Clench a hand around my throat. Stab me. Shoot me. Put me out of everyone's misery. Why did you give birth to such a loser? Why didn't you admit I was hopeless and fat and stop trying to make me fit in? This world wasn't meant for me. I was born too soon or too late. Too defective. I wish I could tell my parents, "If you want to help me, help me die." I wonder, Are they required to fill out a 24-hour suicide watch form? Is the Defect at home? Check. Is It alive? Check. Why did they bother with the constructive surgery on my throat anyway? Waste of money. They threw away or hid from me everything with sharp edges or breakables. Picture frames. Pottery. Did they think they could suicide-proof this place? I want to tell them, "Chip, Kim, there is no way to suicide-proof a person

Time if the inner form of animal sense that animates events-the still frames-of the spatial world. The mind animates the world like the motor and gears of a projector. Each weaves a series of still pictures-a series of spatial states-into an order, into the 'current' of life. Motion is created in our minds by running "film cells" together. Remember that everything you perceive-even this page-is actively, repeatedly, being constructed inside your head. It's happening to you right now. Your eyes cannot see through the wall of the cranium; all experience including visual experience is an organized whirl of information in your brain. If your mind could stop its "motor" for a moment, you'd get a freeze frame, just as the movie projector isolated the arrow in one position with no momentum. In fact, time can be defined as the inner summation of spatial states.

The concept of good versus evil is a handy construct for framing a narrative. When you see someone applying that concept to real-world events, however, be aware that you're in the presence of a peddler of fiction.

The familiar world of substantial objects and enduring persons is, according to the dhamma theory, a conceptual construct fashioned by the mind out of the raw data provided by the dhammas. The entities of our everyday frame of reference possess merely a consensual reality derivative upon the foundational stratum of the dhammas.

Books are to be call’d for, and supplied, on the assumption that the process of reading is nor a half-sleep, but, in highest sense, an exercise, a gymnast’s struggle; that the reader is to do something for himself, must be on the alert, must himself or herself construct indeed the poem, argument, history, metaphysical essay — the text furnishing the hints, the clue, the start or frame-work. Not the book needs so much to be the complete thing, but the reader of the book does. That were to make a nation of supple and athletic minds well-train’d, intuitive, used to depend on themselves, not on a few coteries of writers.

Historical events may stay in the collective records of memory, or they may be allowed to deteriorate, slowly or rapidly, through the overt choices of the powerful. The latter usually seek to suppress or weaken collective memories of societal oppression, and to construct positive and often fictional memories of that history.

even the secularist is pressed by a sense of something more — some “fullness” that wells up within (or presses down upon) the managed immanent frame we’ve constructed in modernity.

How you bring people into your home is just as important as when they walk through the door. Frame well. #marketing

Underneath the glossy, self-congratulatory histories that white Christian churches have written about themselves—which typically depict white Christians as exemplars of democratic principles and pillars of the community—is a thinly veiled, deeply troubling past. White Christian churches have not just been complacent or complicit in failing to address racism; rather, as the dominant cultural power in the U.S., they have been responsible for constructing and sustaining a project to protect white supremacy. This project has framed the entire American story.

KAHNEMAN AND TVERSKY HAVE USED THEIR RESEARCH ON FRAMING and its effects to construct a general explanation of how we go about evaluating options and making decisions. They call it prospect theory.

That was true, Iris would sometimes think, about marriage: it was only a boat, too. A wooden boat, difficult to build, even more difficult to maintain, whose beauty derived at least in part from its unlikelihood. Long ago the pragmatic justifications for both marriage and wooden-boat building had been lost or superseded. Why invest countless hours, years, and dollars in planing and carving, gluing and fastening, caulking and fairing, when a fiberglass boat can be had at a fraction of the cost? Why struggle to maintain love and commitment over decades when there were far easier ways to live, ones that required no effort or attention to prevent corrosion and rot? Why continue to pour your heart into these obsolete arts? Because their beauty, the way they connect you to your history and to the living world, justifies your efforts. A long marriage, like a classic wooden boat, could be a thing of grace, but only if great effort was devoted to its maintenance. At first your notions of your life with another were no more substantial than a pattern laid down in plywood. Then year by year you constructed the frame around the form, and began layering memories, griefs, and small triumphs like strips of veneer planking bent around the hull of everyday routine. You sanded down the rough edges, patched the misunderstandings, faired the petty betrayals. Sometimes you sprung a leak. You fell apart in rough weather or were smashed on devouring rocks. But then, as now, in the teeth of a storm, when it seemed like all was lost, the timber swelled, the leak sealed up, and you found that your craft was, after all, sea-kindly.

Everything is perspectival, in other words, it all depends on your perspective, your frame of reference. Since our informational world is of mental abstractive construction, it’s always up to you to decide what’s real to you – everything you find real is indeed real to you, not necessarily real to others who are at the same time, for a lack of a better word, your past and future incarnations. We all are different points of view on oneself, within our own holographic self-reflection.

True thinking takes place within a frame of continuous historical development in which progress in understanding is being made. . . . No constructive thinking that is worth while can be undertaken that sets at nought the intellectual labours of the centuries that are enshrined in tradition, or be undertaken on the arrogant assumption that everything must be thought through de novo as if nothing true had already been done or said. He who undertakes that kind of work will inevitably be determined unconsciously by the assumptions of popular piety which have already been built into his mind.

Emotions are activated by a general and undifferentiated state of arousal, which becomes an emotion only when appropriately labeled. For example, the same general state of arousal could trigger either fear or infatuation, depending on environmental cues. If this is indeed the case, we can then expect culture to play a considerable role in the construction, interpretation, and functioning of emotions. Culture operates as a frame within which emotional experience is organized, labeled, classified, and interpreted. Cultural frames name and define the emotion, set the limits of its intensity, specify the norms and values attached to it, and provide symbols and cultural scenarios that make it socially communicative.

I must say, it is rare to find a person, let alone a woman, fearless of Tristan." Morana turned on the spot, her eyes finding Dante Maroni standing a few feet away, his huge frame encased in a suit that was completely out of place at this construction site and rather belonged to the party she'd seen him in last week. His dark hair was perfectly styled, slicked back on his head, exposing high cheekbones models around the world would weep for. His jaw was shaven clean, two big silver rings adorning his right index finger and left middle finger. With a smooth smile on his face that Morana didn’t trust one bit, she observed the Mediterranean heritage obvious in the bronze of his skin, and could not deny that Dante Maroni was one beautiful man.

As long as there have been humans, we have searched for our place in the Cosmos. In the childhood of our species (when our ancestors gazed a little idly at the stars), among the Ionian scientists of ancient Greece, and in our own age, we have been transfixed by this question: Where are we? Who are we? We find that we live on an insignificant planet of a humdrum star lost between two spiral arms in the outskirts of a galaxy which is a member of a sparse cluster of galaxies, tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as celestial flame, the Galaxy as the backbone of night. Since Aristarchus, every step in our quest has moved us farther from center stage in the cosmic drama. There has not been much time to assimilate these new findings. The discoveries of Shapley and Hubble were made within the lifetimes of many people still alive today. There are those who secretly deplore these great discoveries, who consider every step a demotion, who in their heart of hearts still pine for a universe whose center, focus and fulcrum is the Earth. But if we are to deal with the Cosmos we must first understand it, even if our hopes for some unearned preferential status are, in the process, contravened. Understanding where we live is an essential precondition for improving the neighborhood. Knowing what other neighborhoods are like also helps. If we long for our planet to be important, there is something we can do about it. We make our world significant by the courage of our questions and by the depth of our answers. We embarked on our cosmic voyage with a question first framed in the childhood of our species and in each generation asked anew with undiminished wonder: What are the stars? Exploration is in our nature. We began as wanderers, and we are wanderers still. We have lingered long enough on the shores of the cosmic ocean. We are ready at last to set sail for the stars.

The FMSF achieved prominence partly as a response to increased possibilities for women to institute criminal or civil proceedings that relate to historical abuse, and women do not often take their abusers to court. The foundation's framing of abuse serves an ulterior strategic purpose of constructing a narrative position that isolates the incest survivor in an adversarial setting of interpreter distrust and challenged.

Ordinary language fixes the difference between handmade images like Goya's and photographs by the convention that artists "make" drawings and paintings while photographers "take" photographs. But the photographic image, even to the extent that it is a trace (not a construction made out of disparate photographic traces), cannot be simply a transparency of something that happened. It is always the image that someone chose; to photograph is to frame, and to frame is to exclude.

There was a time when I'd have killed Gmok without thinking. His pocket-sized goblin heart would have been exploded, his speckled green skin scorched with fire, or his mustard-yellow blood boiled with Black Magic until he was in a coma or dead. Maybe I would've also constructed another piece of furniture using his miniature skull as I'd once done with a thousand corpses of his kind. I'd slept so peacefully for decades on that glorious bed frame made of their tiny but sturdy bones.

Frederick Cuvier and several of the older metaphysicians have compared instinct with habit. This comparison gives, I think, an accurate notion of the frame of mind under which an instinctive action is performed, but not necessarily of its origin. How unconsciously many habitual actions are performed, indeed not rarely in direct opposition to our conscious will! yet they may be modified by the will or reason. Habits easily become associated with other habits, with certain periods of time and states of the body. When once acquired, they often remain constant throughout life. Several other points of resemblance between instincts and habits could be pointed out. As in repeating a well-known song, so in instincts, one action follows another by a sort of rhythm; if a person be interrupted in a song, or in repeating anything by rote, he is generally forced to go back to recover the habitual train of thought: so P. Huber found it was with a caterpillar, which makes a very complicated hammock; for if he took a caterpillar which had completed its hammock up to, say, the sixth stage of construction, and put it into a hammock completed up only to the third stage, the caterpillar simply re-performed the fourth, fifth, and sixth stages of construction. If, however, a caterpillar were taken out of a hammock made up, for instance, to the third stage, and were put into one finished up to the sixth stage, so that much of its work was already done for it, far from deriving any benefit from this, it was much embarrassed, and, in order to complete its hammock, seemed forced to start from the third stage, where it had left off, and thus tried to complete the already finished work.

It is vain philosophy that supposes more causes than are exactly adequate to explain the phenomena of things. . . . You assert that the construction of the animal machine, the fitness of certain animals to certain situations, the connexion between the organs of perception and that which is perceived; the relation between every thing which exists, and that which tends to preserve it in its existence, imply design. It is manifest that if the eye could not see, nor the stomach digest, the human frame could not preserve its present mode of existence. It is equally certain, however, that the elements of its composition, if they did not exist in one form, must exist in another; and that the combinations which they would form, must so long as they endured, derive support for their peculiar mode of being from their fitness to the circumstances of their situation. It by no means follows, that because a being exists, performing certain functions, he was fitted by another being to the performance of these functions. So rash a conclusion would conduct, as I have before shewn, to an absurdity; and it becomes infinitely more unwarrantable from the consideration that the known laws of matter and motion, suffice to unravel, even in the present imperfect state of moral and physical science, the majority of those difficulties which the hypothesis of a Deity was invented to explain. Doubtless no disposition of inert matter, or matter deprived of qualities, could ever have composed an animal, a tree, or even a stone. But matter deprived of qualities, is an abstraction, concerning which it is impossible to form an idea. Matter, such as we behold it, is not inert. It is infinitely active and subtile.

Death appears as the harsh victory of the law of our ancestors of the dimension of our becoming. It is a fact that, as productivity increases, each succeeding generation becomes smaller in stature. The defeat of our fathers is revisited upon us as the limits of our world. Yes, structure is human, it is the monumentalization of congealed sweat, sweat squeezed from old exploitation and represented as nature, the world we inhabit, the objective ground. We do not, in our insect-like comings and going, make the immediate world in which we live, we do not make a contribution, on the contrary we are set in motion by it; a generation will pass before what we have done, as an exploited class, will seep through as an effect of objectivity. (Our wealth is laid down in heaven.) The structure of the world has been built by the dead, they were paid in wages, and when the wages were spent and they were in the ground, what they had made continued to exist, these cities, roads and factories are their calcified bones. They had nothing but their wages to show for what they had done, who they were and what they did has been cancelled out. But what they made has continued into our present, their burial and decay is our present. This is the definition of class hatred. We are no closer now to rest, to freedom, to communism than they were, their sacrifice has brought us nothing, what they did counted for nothing, we have inherited nothing, but they did produce value, they did make the world in which we now live, the world that now oppresses us is constructed from the wealth they made, wealth that was taken from them as soon as they were paid a wage, taken and owned by someone else, owned and used to define the nature of class domination. We too must work, and the value we produce leaks away from us, from each only a trickle but in all a sea of it and that, for the next generation, will thicken into wealth for others to own and as a congealed structure it will be used to frame new enterprises in different directions. The violence of what they produced becomes the structure that dominates our existence. Our lives begin amidst the desecration of our ancestors, millions of people who went to their graves as failures, and forever denied experiences of a full human existence, their simply being canceled out; as our parents die, we can say truly that their lives were for nothing, that the black earth that is thrown down onto them blacks out our sky.

Jane Grenville in her scholarly and definitive work Medieval Housing provides an arresting pair of illustrations showing how two archaeological teams, using the same information, envisioned the appearance of a long-house at Wharram Percy, a lost medieval village in Yorkshire. One illustration shows a strikingly plain, basic dwelling, with walls made of mud or clunch (a composite of mud and dung) and a roof of grass or sod. The other shows a much sturdier and more sophisticated cruck-framed construction in which hefty beams have been fitted together with skill and care. The simple fact is that archaeological evidence shows mostly how buildings met the ground, not how they looked.

sandy-haired, friendly, smiling, small-town attorney of Pennington, had been born in 1950 in a roach-infested Newark slum. His father had been a construction worker fully employed through World War II and Korea creating new factories, dockyards and government offices along the Jersey Shore. But with the ending of the Korean War, work had dried up. Cal was five when his mother walked out of the loveless union and left the boy to be raised by his father. The latter was a hard man, quick with his fists, the only law on many blue-collar jobs. But he was not a bad man and tried to live by the straight and narrow, and to raise his toddler son to love Old Glory, the Constitution and Joe DiMaggio. Within two years, Dexter Senior had acquired a trailer home so that he could move where the work was available. And that was how the boy was raised, moving from construction site to site, attending whichever school would take him, and then moving on. It was the age of Elvis Presley, Del Shannon, Roy Orbison and the Beatles, over from a country Cal had never heard of. It was also the age of Kennedy, the Cold War and Vietnam. His formal education was fractured to the point of near nonexistence, but he became wise in other ways: streetwise, fight-wise. Like his departed mother, he did not grow tall, topping out at five feet eight inches. Nor was he heavy and muscular like his father, but his lean frame packed fearsome stamina and his fists a killer punch. By seventeen, it looked as if his life would follow that of his father, shoveling dirt or driving a dump truck on building sites. Unless . . . In January 1968 he turned eighteen, and the Vietcong launched the Têt Offensive. He was watching TV in a bar in Camden. There was a documentary telling him about recruitment. It mentioned that if you shaped up, the Army would give you an education. The next day, he walked into the U.S. Army office in Camden and signed on. The master sergeant was bored. He spent his life listening to youths doing everything in their power to get out of going to Vietnam. “I want to volunteer,” said the youth in front of him. The master sergeant drew a form toward him, keeping eye contact like a ferret that does not want the rabbit to get away. Trying to be kindly, he suggested

When it comes to people we admire, it is in our nature to be selective with information, to load with personal associations, to elevate and make heroic. That is especially true after their deaths, especially if those deaths have been in any way untimely and/or shocking. It is hard to hold onto the real people, the true story. When we think of the Clash, we tend to forget or overlook the embarrassing moments, the mistakes, the musical filler, the petty squabbles, the squalid escapades, the unfulfilled promises. Instead, we take only selected highlights from the archive-the best songs, the most flatteringly-posed photographs, the most passionate live footage, the most stirring video clips, the sexiest slogans, the snappiest soundbites, the warmest personal memories-and from them we construct a near-perfect rock 'n' roll band, a Hollywood version of the real thing. The Clash have provided us with not just a soundtrack, but also a stock of images from which to create a movie we can run in our own heads. The exact content of the movie might differ from person to person and country to country, but certain key elements will remain much the same; and it is those elements that will make up the Essential Clash of folk memory. This book might have set out to take the movie apart scene by scene to analyse how it was put together; but this book also believes the movie is a masterpiece, and has no intention of spoiling the ending. It's time to freeze the frame. At the very moment they step out of history and into legend: the Last Gang In Town.

Situated in the center of family values debates is an imagined traditional family ideal. Formed through a combination of marital and blood ties, "normal" families should consist of heterosexual, racially homogeneous couples who produce their own biological children. Such families should have a specific authority structure, namely, a father-head earning an adequate family wage, a stay-at-home wife and mother, and children. Idealizing the traditional family as a private haven from a public world, family is seen as being held together through primary emotional bonds of love and caring. assuming a relatively fixed sexual division of labor, wherein women's roles are defined as primarily in the home with men's in the public world of work, the traditional family ideal also assumes the separation of work and family. Defined as a natural or biological arrangement based on heterosexual attraction, instead this monolithic family type is actually supported by government policy. It is organized not around a biological core, but a state-sanctioned, heterosexual marriage that confers legitimacy not only on the family structure itself but on children born in this family. In general, everything the imagined traditional family ideal is thought to be, African-American families are not. Two elements of the traditional family ideal are especially problematic for African-American women. First, the assumed split between the "public" sphere of paid employment and the "private" sphere of unpaid family responsibilities has never worked for U.S. Black women. Under slavery, U.S. Black women worked without pay in the allegedly public sphere of Southern agriculture and had their family privacy routinely violated. Second, the public/private binary separating the family households from the paid labor market is fundamental in explaining U.S. gender ideology. If one assumes that real men work and real women take care of families, then African-Americans suffer from deficient ideas concerning gender. in particular, Black women become less "feminine," because they work outside the home, work for pay and thus compete with men, and their work takes them away from their children. Framed through this prism of an imagined traditional family ideal, U.S. Black women's experiences and those of other women of color are typically deemed deficient. Rather than trying to explain why Black women's work and family patterns deviate from the seeming normality of the traditional family ideal, a more fruitful approach lies in challenging the very constructs of work and family themselves. Understandings of work, like understandings of family, vary greatly depending on who controls the definitions.

In order to understand the spiritual background typical of every non-modem civilization, it is necessary to retain the idea that the opposition between historical times and 'prehistoric' or 'mythological' times is not the relative opposition proper to two homogeneous parts of the same time frame, but rather the qualitative and substantial opposition between times (or experiences of time) that are not of the same kind. Traditional man did not have the same experience of time as modem man; he had a supertemporal sense of time and in this sensation lived every form of his world, Thus, the modem researchers of 'history' at a given point encounter an interruption of the series and an incomprehensible gap, beyond which they cannot construct any 'certain' and meaningful historical theory; they can only rely upon fragmentary, external, and often contradictory elements — unless they radically change their method and mentality.

I use “Witch” to identify with the heritage outlined above, to place myself firmly in the line of outlaw healers and purveyors of unapproved wisdom. And I use the word “magic” for much the same reason. I could say “sophisticated non-mechanistic psychology,” but that term lacks the same ring. Magic is a discipline of the mind, and it begins with understanding how consciousness is shaped and how our view of reality is constructed. Since the time of the Witch persecutions, knowledge that derives from the worldview of an animate, interconnected, dynamic universe is considered suspect—either outright evil or simply woo-woo. But whenever an area of knowledge is considered suspect, our minds are constricted. The universe is too big, too complex, too ever-changing for us to know it completely, so we choose to view it through a certain frame—one that screens out pieces of information that conflict with the categories in our minds. The narrower that frame, the more we screen out, the less we are capable of understanding or doing.

I had what might truly be called an object in life: to be a reformer of the world … This did very well for several years, during which the general improvement going on in the world and the idea of myself as engaged with others in struggling to promote it, seemed enough to fill up an interesting and animated existence. But the time came when I awakened from this as from a dream … In this frame of mind it occurred to me to put the question directly to myself: ‘Suppose that all your objects in life were realised; that all the changes in institutions and opinions that you are looking forward to, could be completely effected at this very instant; would this be a great joy and happiness to you?’ And an irrepressible self-consciousness distinctly answered: ‘No!’ At this my heart sank within me; the whole foundation on which my life was constructed fell down. All my happiness was to have been found in the continual pursuit of this end. The end had ceased to charm, and how could there ever again be any interest in the means? I seemed to have nothing left to live for.

Though metaphors are omnipresent in language, many of them are effectively dead in the minds of today’s speakers, and the living ones could never be learned, understood, or used as a reasoning tool unless they were built out of more abstract concepts that capture the similarities and differences between the symbol and the symbolised. For this reason, conceptual metaphors do not render truth and objectivity obsolete, nor do they reduce philosophical, legal, and political discourse to a beauty contest between rival frames. // Still, I think that metaphor really is a key to explaining thought and language. The human mind comes equipped with an ability to penetrate the cladding of sensory appearance and discern the abstract construction underneath – not always on demand, and not infallibly, but often enough and insightfully enough to shape the human condition. Our powers of analogy allow us to apply ancient neural structures to newfound subject matter, to discover hidden laws and systems in nature, and not least, to amplify the expressive power of language itself.

When feminist theorizing of prostitution frames the practice as ordinary work which enables women to express ‘choice’ and ‘agency’, and represents trafficked women in debt bondage as simply ‘migrating for labour’, it serves to normalize the industry and support its growth. It air brushes the harms that girls and women suffer in prostitution and makes it very difficult for feminist activists to oppose the construction of prostitution industries as an ordinary part of economic development, and demand dignified work for women. Such theorizing also supports the campaign by the prostitution industry, sex work organizations and some governments to legalize or decriminalize prostitution. For the industry to prosper, toleration is good, but legalization is better. Thus the approaches that feminist theorists choose to take have important implications. The growth of the industry multiplies the harms that are an integral part of prostitution and other forms of sexual exploitation whether ‘legal’ or not. The sex industry cannot be quarantined, set apart from the rest of the society for men to abuse the women caught within the industry in seclusion.

There was nothing pretty or elegant about their robot. Compared to the gleaming machines other teams had constructed, Stinky was a study in simplicity. The PVC, the balloon, the tape measure—in each case they had chosen the most straightforward solution to a problem. It was an approach that grew naturally out of watching family members fix cars, manufacture mattresses, and lay irrigation piping. To a large swath of the population, driveway mechanics, box-frame builders, and gardeners did not represent the cutting edge of engineering know-how. They were low-skilled laborers who didn’t have access to real technology. Stinky represented this low-tech approach to engineering. But that was exactly what had impressed the judges. Lisa Spence, the NASA judge, believed that there was no reason to come up with a complex solution when an elementary one would suffice. She felt that Carl Hayden’s robot was “conceptually similar” to the machines she encountered at NASA. The guys were in shock. They marched back up to the stage and looked out at the audience with dazed smiles. Lorenzo felt a rush of emotion. The judges’ Special Prize wasn’t a consolation award. These people were giving them real recognition.

In the field of education, it seems ‘normal’ to run stories about class sizes, teachers’ pay, the country’s performance in international league tables and the right balance between the roles of the private and state sectors. But we would risk seeming distinctly odd, even demented, if we asked whether the curriculum actually made sense; whether it really equipped students with the emotional and psychological resources that are central to the pursuit of good lives. When it comes to housing, the news urges us to worry about how to get construction companies working, how to make purchasing a home easier for first-time buyers and how to balance the claims of nature against those of jobs and businesses. But it doesn’t tend to find time to ask primordial, eccentric-sounding questions like: ‘Why are our cities so ugly?’ In discussions of economics, our energy is channelled towards pondering what the right level of taxation should be and how best to combat inflation. But we are discouraged by mainstream news from posing the more peculiar, outlying questions about the ends of labour, the nature of justice and the proper role of markets. News stories tend to frame issues in such a way as to reduce our will or even capacity to imagine them in profoundly other ways. Through its intimidating power, news numbs. Without anyone particularly rooting for this outcome, more tentative but potentially important private thoughts get crushed.

It starts with a thwack, the sharp crack of hard plastic against a hot metal surface. When the ladle rolls over, it deposits a pale-yellow puddle of batter onto the griddle. A gentle sizzle, as the back of the ladle sparkles a mixture of eggs, flour, water, and milk across the silver surface. A crepe takes shape. Next comes cabbage, chopped thin- but not too thin- and stacked six inches high, lightly packed so hot air can flow freely and wilt the mountain down to a molehill. Crowning the cabbage comes a flurry of tastes and textures: ivory bean sprouts, golden pebbles of fried tempura batter, a few shakes of salt, and, for an extra umami punch, a drift of dried bonito powder. Finally, three strips of streaky pork belly, just enough to umbrella the cabbage in fat, plus a bit more batter to hold the whole thing together. With two metal spatulas and a gentle rocking of the wrists, the mass is inverted. The pork fat melts on contact, and the cabbage shrinks in the steam trapped under the crepe. Then things get serious. Thin wheat soba noodles, still dripping with hot water, hit the teppan, dancing like garden hoses across its hot surface, absorbing the heat of the griddle until they crisp into a bird's nest to house the cabbage and crepe. An egg with two orange yolks sizzles beside the soba, waiting for its place on top of this magnificent heap. Everything comes together: cabbage and crepe at the base, bean sprouts and pork belly in the center, soba and fried egg parked on top, a geologic construction of carbs and crunch, protein and chew, all framed with the black and white of thickened Worcestershire and a zigzag of mayonnaise. This is okonomiyaki, the second most famous thing that ever happened to Hiroshima.

personal equation. Thorndyke's brain was not an ordinary brain. Facts of which his mind instantly perceived the relation remained to other people unconnected and without meaning. His powers of observation and rapid inference were almost incredible, as I had noticed again and again, and always with undiminished wonder. He seemed to take in everything at a single glance and in an instant to appreciate the meaning of everything that he had seen. Here was a case in point. I had myself seen all that he had seen, and, indeed, much more; for I had looked on the very people and witnessed their actions, whereas he had never set eyes on any of them. I had examined the little handful of rubbish that he had gathered up so carefully, and would have flung it back under the grate without a qualm. Not a glimmer of light had I perceived in the cloud of mystery, nor even a hint of the direction in which to seek enlightenment. And yet Thorndyke had, in some incomprehensible manner, contrived to piece together facts that I had probably not even observed, and that so completely that he had already, in these few days, narrowed down the field of inquiry to quite a small area. From these reflections I returned to the objects on the table. The spectacles, as things of which I had some expert knowledge, were not so profound a mystery to me. A pair of spectacles might easily afford good evidence for identification; that I perceived clearly enough. Not a ready-made pair, picked up casually at a shop, but a pair constructed by a skilled optician to remedy a particular defect of vision and to fit a particular face. And such were the spectacles before me. The build of the frames was peculiar; the existence of a cylindrical lens—which I could easily make out from the remaining fragments—showed that one glass had been cut to a prescribed shape and almost certainly ground to a particular formula, and also that the distance between centres must have

As long as there have been humans, we have searched for our place in the Cosmos. In the childhood of our species (when our ancestors gazed a little idly at the stars), among the Ionian scientists of ancient Greece, and in our own age, we have been transfixed by this question: Where are we? Who are we? We find that we live on an insignificant planet of a humdrum star lost between two spiral arms in the outskirts of a galaxy which is a member of a sparse cluster of galaxies, tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as celestial flame, the Galaxy as the backbone of night. Since Aristarchus, every step in our quest has moved us farther from center stage in the cosmic drama. There has not been much time to assimilate these new findings. The discoveries of Shapley and Hubble were made within the lifetimes of many people still alive today. There are those who secretly deplore these great discoveries, who consider every step a demotion, who in their heart of hearts still pine for a universe whose center, focus and fulcrum is the Earth. But if we are to deal with the Cosmos we must first understand it, even if our hopes for some unearned preferential status are, in the process, contravened. Understanding where we live is an essential precondition for improving the neighborhood. Knowing what other neighborhoods are like also helps. If we long for our planet to be important, there is something we can do about it. We make our world significant by the courage of our questions and by the depth of our answers. We embarked on our cosmic voyage with a question first framed in the childhood of our species and in each generation asked anew with undiminished wonder: What are the stars? Exploration is in our nature. We began as wanderers, and we are wanderers still. We have lingered long enough on the shores of the cosmic ocean. We are ready at last to set sail for the stars.

THE IRIS OF THE EYE WAS TOO BIG TO HAVE BEEN FABRICATED AS A single rigid object. It had been built, beginning about nine hundred years ago, out of links that had been joined together into a chain; the two ends of the chain then connected to form a loop. The method would have seemed familiar to Rhys Aitken, who had used something like it to construct Izzy’s T3 torus. For him, or anyone else versed in the technological history of Old Earth, an equally useful metaphor would have been that it was a train, 157 kilometers long, made of 720 giant cars, with the nose of the locomotive joined to the tail of the caboose so that it formed a circular construct 50 kilometers in diameter. An even better analogy would have been to a roller coaster, since its purpose was to run loop-the-loops forever. The “track” on which the “train” ran was a circular groove in the iron frame of the Eye, lined with the sensors and magnets needed to supply electrodynamic suspension, so that the whole thing could spin without actually touching the Eye’s stationary frame. This was an essential design requirement given that the Great Chain had to move with a velocity of about five hundred meters per second in order to supply Earth-normal gravity to its inhabitants. Each of the links had approximately the footprint of a Manhattan city block on Old Earth. And their total number of 720 was loosely comparable to the number of such blocks that had once existed in the gridded part of Manhattan, depending on where you drew the boundaries—it was bigger than Midtown but smaller than Manhattan as a whole. Residents of the Great Chain were acutely aware of the comparison, to the point where they were mocked for having a “Manhattan complex” by residents of other habitats. They were forever freeze-framing Old Earth movies or zooming around in virtual-reality simulations of pre-Zero New York for clues as to how street and apartment living had worked in those days. They had taken as their patron saint Luisa, the eighth survivor on Cleft, a Manhattanite who had been too old to found her own race. Implicit in that was that the Great Chain—the GC, Chaintown, Chainhattan—was a place that people might move to when they wanted to separate themselves from the social environments of their home habitats, or indeed of their own races. Mixed-race people were more common there than anywhere else.

Our team’s vision for the facility was a cross between a shooting range and a country club for special forces personnel. Clients would be able to schedule all manner of training courses in advance, and the gear and support personnel would be waiting when they arrived. There’d be seven shooting ranges with high gravel berms to cut down noise and absorb bullets, and we’d carve a grass airstrip, and have a special driving track to practice high-speed chases and real “defensive driving”—the stuff that happens when your convoy is ambushed. There would be a bunkhouse to sleep seventy. And nearby, the main headquarters would have the feel of a hunting lodge, with timber framing and high stone walls, with a large central fireplace where people could gather after a day on the ranges. This was the community I enjoyed; we never intended to send anyone oversees. This chunk of the Tar Heel State was my “Field of Dreams.” I bought thirty-one hundred acres—roughly five square miles of land, plenty of territory to catch even the most wayward bullets—for $900,000. We broke ground in June 1997, and immediately began learning about do-it-yourself entrepreneurship. That land was ugly: Logging the previous year had left a moonscape of tree stumps and tangled roots lorded over by mosquitoes and poisonous creatures. I killed a snake the first twelve times I went to the property. The heat was miserable. While a local construction company carved the shooting ranges and the lake, our small team installed the culverts and forged new roads and planted the Southern pine utility poles to support the electrical wiring. The basic site work was done in about ninety days—and then we had to figure out what to call the place. The leading contender, “Hampton Roads Tactical Shooting Center,” was professional, but pretty uptight. “Tidewater Institute for Tactical Shooting” had legs, but the acronym wouldn’t have helped us much. But then, as we slogged across the property and excavated ditches, an incessant charcoal mud covered our boots and machinery, and we watched as each new hole was swallowed by that relentless peat-stained black water. Blackwater, we agreed, was a name. Meanwhile, within days of being installed, the Southern pine poles had been slashed by massive black bears marking their territory, as the animals had done there since long before the Europeans settled the New World. We were part of this land now, and from that heritage we took our original logo: a bear paw surrounded by the stylized crosshairs of a rifle scope.

Although he always talked about technology and Oracle with passion and intensity, he didn’t have the methodical relentlessness that made Bill Gates so formidable and feared. By his own admission, Ellison was not an obsessive grinder like Gates: “I am a sprinter. I rest, I sprint, I rest, I sprint again.” Ellison had a reputation for being easily bored by the process of running a business and often took time off, leaving the shop to senior colleagues. One of the reasons often trotted out for Oracle’s success in the 1990s was Ellison’s decision to hire Ray Lane, a senior executive credited with bringing order and discipline to the business, allowing Ellison just to do the vision thing and bunk off to sail his boats whenever he felt like it. But Lane had left Oracle nearly eighteen months before after falling out with Ellison. Since then, Ellison had taken full control of the company—how likely was it that he would he stay the course? One reason to be skeptical was that Ellison just seemed to have too many things going on in his life besides Oracle. During the afternoon, we took a break from discussing the future of computing to take a tour of what would be his new home—nearly a decade in the making, and at that time, still nearly three years from completion. In the hills of Woodside, California, framing a five-acre artificial lake, six wooden Japanese houses, perfect replicas of the fifteenth- and sixteenth-century originals in Kyoto, were under construction. The site also contained two full-size ornamental bridges, hundreds of boulders trucked in from the high Sierras and arranged according to Zen principles and an equal number of cherry trees jostling for attention next to towering redwoods. Ellison remarked: “If I’m remembered for anything, it’s more likely to be for this than Oracle.”3 In the evening, I noticed in Ellison’s dining room a scale model of what would become his second home: a graceful-looking 450-foot motor-yacht capable of circumnavigating the globe. Already the owner of two mega-yachts, bought secondhand and extensively modified (the 192-foot Ronin based in Sausalito and the 244-foot Katana, which was kept at Antibes in the South of France), Ellison wanted to create the perfect yacht. The key to achieving this had been his successful courtship of a seventy-two-year-old Englishman, Jon Bannenberg, recognized as the greatest designer of very big, privately-owned yachts. With a budget of $200 million—about the same as that for the Japanese imperial village in Woodside—it would be Bannenberg’s masterpiece. Bannenberg had committed himself to “handing over the keys” to Ellison in time for his summer holiday in 2003.

In the field of decision analysis, the utility or value that a person assigns to a particular outcome is termed his "preference." Researchers have found that patients often construct their preferences on the spot when the doctor gives a diagnosis and recommends a treatment. Such patients are something of a "blank slate" upon which the doctor can "write" his or her own preference. In this setting, the patient is especially susceptible to how the physician frames the pros and cons both the treatment. (p57)

One reason people might prize socially constructed reinforcement over intrinsic reinforcement is sociocultural programming.

i used to classify my books in two categories: architecture books and other books. then i realized that my first category mostly dealt with architecture as an aestheticized formalism, whereas the second category posed cities, buildings and settings as integrated with life and human character. During the past thirty years, i have come to view all books as architecture books, because all human situations, histories, fictions, actions and thoughts are framed by human constructions and artifacts; our spatial, material and mental constructions provide essential horizons of understanding. i read poems, listen to music, look at paintings, and watch films as potential architectural propositions.18

In state discourse about poverty, notions about 'charity', and about those with more 'helping' those with less, have become increasingly salient. In tandem with this, a slew of new specialized agencies, programs and schemes, and personnel have been constructed to deal with'the needy'. This way of framing the problem of poverty isolates it - detaches the issues and challenges faced by a small minority of the population from those faced by everyone else. It dislodges the issue of poverty from the broader political economy in which it is produced. Importantly, it frames public intervention as 'charity', as 'help' - in other words, beyond public responsibility - and recipients as 'recipients' rather than as members of society with rights to certain basic levels of well-being and security.

Predominately white neighborhoods are not outside of race—they are teeming with race. Every moment we spend in those environments reinforces powerful aspects of the white racial frame, including a limited worldview, a reliance on deeply problematic depictions of people of color, comfort in segregation with no sense that there might be value in knowing people of color, and internalized superiority. In turn, our capacity to engage constructively across racial lines becomes profoundly limited.

By framing the special theory of relativity as a four-dimensional theory set in spacetime, Minkowski showed how time dilation and length contraction could be constructed as rotations that transform space into time.

Like all concepts, mental illness is a construct—a particular frame we have developed to understand a phenomenon and explain what we observe. It may be valid in some respects and erroneous in others; it most definitely isn’t objective.

Allowing for an indistinct line of demarcation, the difference, then, between normal and neurotic conflicts lies fundamentally in the fact that the disparity between the conflicting issues is much less great for the normal person than for the neurotic. The choices the former has to make are between two modes of action, either of which is feasible within the frame of a fairly integrated personality. Graphically speaking, the conflicting directions diverge only 90 degrees or less, as against the possible 180 degrees confronting the neurotic.

The need to satisfy this urge is so compelling that everything he does is oriented toward its fulfillment. In the process he develops certain qualities and attitudes that mold his character. Some of these could be called endearing: he becomes sensitive to the needs of others —within the frame of what he is able to understand emotionally. For example, though he is likely to be quite oblivious to a detached person's wish to be aloof, he will be alert to another's need for sympathy, help, approval, and so on. He tries automatically to live up to the expectations of others, or to what he believes to be their expectations, often to the extent of losing sight of his own feelings. He becomes "unselfish," self-sacrificing, undemanding—except for his unbounded desire for affection. He becomes compliant, overconsiderate— within the limits possible for him—overappreciative, overgrateful, generous. He blinds himself to the fact that in his heart of hearts he does not care much for others and tends to regard them as hypocritical and self-seeking. But—if I may use conscious terms for what goes on unconsciously—he persuades himself that he likes everyone, that they are all "nice" and trustworthy, a fallacy which not only makes for heartbreaking disappointments but adds to his general insecurity.

The ceremony consisted of vibrant pink, purple, and coral details that complemented the rustic wood and lush green vines climbing up the chapel. Abigail's team constructed an arbor made entirely of drooping orchids and palm fronds that framed the wooden doors perfectly. The aisle was lined with thousands of coral-colored rose petals and more orchids spilling over the end of every row of seats. It was a tropical dream.

Hayden White ... has argued that the narratives historians develop and use are constructed fictions; they do not reflect any reality of the past because 'real events do not offer themselves as stories'. The dominance of the narrative form among historians ... reflects a larger problem: our desire to make the past tidy and contained in a way that does not, and cannot, represent reality. By framing our historical interpretations as narrative ... historians endow the past with a false sense of coherence

Saipem, an Italian-based company founded in 1957, has built some of the world's largest energy and infrastructure projects. It is organized into five business divisions that focus on onshore and offshore drilling, engineering and construction, and conceptual design services. Given its connection to oil and gas contracts, which effectively collapsed in 2014 with a plunge in oil prices, it has had to set a course beyond fossil fuels and rethink everything about its business. This "change or die" scenario sets the tone for its reporting and disclosure. Its 2019 sustainability report acknowledges the scenario it is facing and tackles the issue of the low-carbon transition head-on. At its core is the organziations rallying call, or "the four challenges," which describe the context and frame the opportunities it must capture to remain competitive.

As Bagnall and Eyal contend, the difference in the perception of the two forms of deinstitutionalization was due to different framings of social worth, in which those labeled with I/DD were seen as “forever children” and in need of guardianship, protection, and education, while those with labels of mental illness were constructed as “autonomous citizens.”71 Because mental illness was perceived as an illness and postwar sentiments believed in cure, people with psych labels were seen as self-reliant individuals who were only temporarily in need of assistance.

We also gave teams a primer on teamwork based on insights gleaned from research in group dynamics. On the one hand, we warned, groupthink is a danger. Be cooperative but not deferential. Consensus is not always good; disagreement is not always bad. If you do happen to agree, don't take the agreement—in itself—as proof that you are right. Never stop doubting. Pointed questions are as essential to a team as vitamins are to a human body. On the other hand, the opposite of groupthink—rancor and dysfunction—is also a danger. Team members must disagree without being disagreeable, we advised. Practice 'constructive confrontation' to use the phrase of Andy Grove, the former CEO of Intel. Precision questioning is one way to do that. Drawing on the work of Dennis Matthies and Monica Worline, we showed them how to tactfully dissect the vague claims people often make. Suppose someone says, 'Unfortunately, the popularity of soccer, the world's favorite pastime, is starting to decline.' You suspect [they] are wrong. ... Zero in. You might say, 'What do you mean by 'pastime?' or 'What evidence is there that soccer's popularity is declining? Over what time frame.' The answers to these precise questions won't settle the matter, but they will reveal the thinking behind the conclusion so it can be probed and tested.

Narrative is the frame upon which we hang selected swaths of experience in order to construct a shelter of meaning.

In order to construct a flawless imitation, the first step was to gather as much video data as possible with a web crawler. His ideal targets were fashionable Yoruba girls, with their brightly colored V-neck buba and iro that wrapped around their waists, hair bundled up in gele. Preferably, their videos were taken in their bedrooms with bright, stable lighting, their expressions vivid and exaggerated, so that AI could extract as many still-frame images as possible. The object data set was paired with another set of Amaka’s own face under different lighting, from multiple angles and with alternative expressions, automatically generated by his smartstream. Then, he uploaded both data sets to the cloud and got to work with a hyper-generative adversarial network. A few hours or days later, the result was a DeepMask model. By applying this “mask,” woven from algorithms, to videos, he could become the girl he had created from bits, and to the naked eye, his fake was indistinguishable from the real thing. If his Internet speed allowed, he could also swap faces in real time to spice up the fun. Of course, more fun meant more work. For real-time deception to work, he had to simultaneously translate English or Igbo into Yoruba, and use transVoice to imitate the voice of a Yoruba girl and a lip sync open-source toolkit to generate corresponding lip movement. If the person on the other end of the chat had paid for a high-quality anti-fake detector, however, the app might automatically detect anomalies in the video, marking them with red translucent square warnings

Attributes like “15-megapixel camera” or “all-metal construction” enable benefits for customers such as “sharper images” or “a stronger frame.” Articulating value takes the benefits one step further: putting benefits into the context of a goal the customer is trying to achieve. Value could be “photos that are sharp even when printed or zoomed in,” “a frame that saves you money on replacements,” “every level of the organization knows the status of key metrics” or “help is immediately available across every time zone.” Features enable benefits, which can be translated into value in unique customer terms.

Revelation has been within us since the origin of the World. Let us not, indeed, be mistaken: since the origin of the world, all possibilities and all future ideas have been in existence, as seeds of potential. It is, therefore, not to the future that it is necessary to look for revelation but the power of our memory. The poet of the enlightened land who conceived in very ancient times the symbol of the Earthly Paradise: God saying, after Adam had touched the Tree of Science, “He has become like one of us, knowing good and evil”—which is to say, the for and the against, the androgynous idea—“now we must make sure that he does not touch the Tree of Life and live forever”, thus condemning man to material labor; was several thousand years ahead, not only of his own time, but of ours. Humankind, as a whole, cannot follow the fulgurant course of an Idea; its progress is slower and “forward thinkers”—precursors—have to have the patience to wait until everyone else’s ideas have caught up with theirs: a patience often difficult for the thinker who, after being madly elevated, must return to his point of departure and, estranged by what he has seen, feels like a foreigner visiting his own world. The usefulness of precursors. Is it necessary to conclude that these forward thinkers, these bold recognitions, are useless? Quite the contrary, for it is in bringing superhuman heroes to life, imagining the reality of facts whose prototypes remain latent in the world of ideas, that poets and researchers construct the frame of the world. Their exceptional follies of today will become the banality of tomorrow, and the crowd will eventually hasten to take the presently-accessible steps which they are carving out in the clouds—and that crowd, in its blind course, will have been upraised without knowing it. Without changing position, the opposition of yesterday becomes the reaction of tomorrow, the exception becomes the law in its turn; only the Idea is immutable through its successive incarnations, its changes of material form: the relativities, in a word, that we call Life. It is for us to extract the substance from the shadow and seize the eternal element of things.

The roosts themselves can be as simple as a branch suspended above the coop’s floor. A more practical roost is one constructed with 4-foot lengths of lumber (such as 2 x 4s) bolted together at a 45-degree angle. Parallel pieces of lumber are then run perpendicular to the 2 x 4s, spaced about 24 inches apart to form an A-frame shape.

Look out the window of the train: you’re moving, but you can’t remember leaving. Jagged brown crater dwellings run across the landscape, pipes with thick black smoke pouring out. Smoke overflowing, as the buildings themselves are caked with a sort of black tar. Evening sun peeks over the horizon through rusted steel water towers and other ancient skeletons. Their frames stand fixed, albeit hunched forward, anchored in by the ankles in scrap iron dunes that stretch for miles with frigid desert rats scurrying through as giant shivering Scarabs hover in the sky: wired-in and vigilant, murmuring ancient mantras, overshadowing newer, but desperately cruel partisan inscriptions of code in the soot-stained brick facade. Look at your superimposed reflection in the window across from your seat and envision subatomic particles acquiring sentience in the vacuum of an Accelerator. All wondering how it is they got there, who it is they presume to be. Always wondering. Spiraling...really! Always spiraling at breakneck speeds through the vacuum—eternally in doubt. You are suddenly reminded of the words of that great Algorithmist painter, Carlotta Wakefield, 'Mediocre painters portray that which they understand. Fabulous painters: that which they Surmise...' You wonder if that, too, applies to our constructions of reality, ersatz or otherwise. (From the short story "Leapfrog")

Think of various ways to infuse your presence into your child’s room and bed area. Maybe you put a family photo next to your child’s sleep area and a photo of your child next to your bed as well. You can introduce this, during the daytime, by saying: “You know what I’ve been thinking about? Sometimes I have a hard time falling asleep and I think of you and miss you! I’d love to have a picture of you right next to my bed. Then I can see you and remind myself that you’re here and I’m safe, and that I’ll see you in the morning! I think it would be good for both of us to have pictures of each other. Maybe we can make picture frames and then put them by our beds.” I’d suggest making the frames together—nothing fancy, you can just decorate a piece of construction paper and glue the photo on top. This way your presence is infused into the room in your picture but also in your child’s memory of creating art with you, a memory that likely feels safe and connected, which

Metaphors construct, or frame, views of ‘reality’, which can be used in policy-making or planning. They highlight structural characteristics of the world. It is dangerous if those who frame metaphors believe there is only one reality. But if metaphors are recognised as creative constructs, they can have immense value.

Unlike external goods, the Stoics believed we could control the way our mind frames, or interprets, the events of our life. When something happens there is no single way to interpret it; there are too many stimuli, and too many alternative ways of looking at it. Whether we are aware of it or not, in a sense we construct the manner in which we present the happenings of the world to ourselves. The Stoics believed that we should take control of this fact and use it to our advantage. We must realize that when we suffer a loss or someone treats us poorly we are not required to react with sadness or anger, but instead can learn to reframe how we interpret such events thus minimizing the impact of negative emotions.

What she was looking for was a way to shape the story so that it unfolded now, in a pattern that the viewer could follow. The best frames engaged the viewer by presenting the story as conflict between good and bad, a morality story. Because the audience got that. If you framed a story that way, you got instant acceptance. You were speaking their language. But because the story also had to unfold quickly, this morality tale had to hang from a series of hooks that did not need to be explained. Things the audience already knew to be true. They already knew big corporations were corrupt, their leaders greedy sexist pigs. You didn't have to prove that; you just had to mention it. They already knew that government bureaucracies were inept and lazy. You didn't have to prove that, either. And they already knew that products were cynically manufactured with no concern for consumer safety. From such agreed-upon elements, she must construct her morality story. A fast-moving morality story, happening now.

That thrust was now being expressed in new forms, based on steel-frame construction, which allowed newspaper offices and insurance buildings to rise above the towering spire of Trinity Church; and Martin imagined great structures hundreds of stories high, each a city in itself, rising across the land.

The department store and the hotel were little cities within the city, but they were also experimental cities, cities in advance of the city, for they represented in different forms the thrust toward vertical community that seemed to Martin the great fact of the modern city. That thrust was now being expressed in new forms, based on steel-frame construction, which allowed newspaper offices and insurance buildings to rise above the towering spire of Trinity Church; and Martin imagined great structures hundreds of stories high, each a city in itself, rising across the land.

Creature comfort is not some bourgeois capitalist construct, but framing it as a moral virtue sure is. It's what the French call Nostalgie de la Boue: a fond yearning for the mud. Two things have to be in place to really appreciate this particular brand of gluttony posing as asceticism. First, you have to have endured years and years of plenty, the mud a long-distant, nearly forgotten memory. One must have decades of such surfeit under your belt that you have been fortunate enough to grow sick of it all... And second - and this is what really separates the men from the boys - in order to maintain a life free of clutter and suitable for a sacred space, you'll need another room to hide your shit.

the weakening of the discourses constructing political identities in terms of left and right has not meant the disappearance of the need for a we/they distinction. Such a distinction is still very much alive; however, today it is increasingly established through a moral vocabulary. We could say that the distinction between left and right has been replaced by the one between right and wrong. This indicates that the adversarial model of politics is still with us, but the main difference is that now politics is played out in the moral register, using the vocabulary of good and evil to discriminate between 'we the good democrats' and 'they the evil ones'. This can be seen, for instance, in the reactions to the rise of right-wing populist parties, where moral condemnation has generally replaced a properly political type of struggle. Instead of trying to grasp the reasons for the success of right-wing parties, the 'good' democratic parties have often limited themselves to calling for a 'cordon sanitaire' to be established in order to stop the return of what they see as 'the brown plague'. Another example of this moralization of politics is when President George W. Bush opposes the civilized 'us' to the barbarian 'others'. To construct a political antagonism in this way is what I call the 'moralization of politics'. This is something that we can see at work in many different areas nowadays; the inability to formulate the problems facing society in a political way and to envisage political solutions to these problems leads to framing an increasing number of issues in moral terms. This is, of course, not good for democracy because when the opponents are not defined in a political but in a moral way, they cannot be seen as adversaries, but only as enemies. With the evil ones, no agonistic debate is possible. They have to be eliminated.

Surprisingly, being smart can actually make bias worse. Let me give you a different intuitive frame: the smarter you are, the better you are at constructing a narrative that supports your beliefs, rationalizing and framing the data to fit your argument or point of view.

Colonization has changed everything about the way we live our lives. Our nations were made up of strong families that supported each other by intense extended affiliations and supportive networks of clans. Our people put a priority on knowledge and indigenous intelligence; there were always thinking and constantly assessing the possibilities of growth and adaptation to new realities. They possessed spiritual power and were guided in the conduct of their lives by their indigenous customs and religious beliefs. They were unified in their communities and interactions. This sense of unity was especially important to them because they understood the disunity degraded not only their existence as collectives but also their spiritual power as persons. Reciprocity and mutual obligation were the foundations of human interactions and of relationships with other elements of creation. This created the kind of solidarity that allowed them to withstand the challenges of survival in hard physical environments and against evil forces—that allowed them to survive intact as those nations. Most clearly different from the way we live our lives, our ancestors lived in a culture and society of warriors; there was social pressure for men to walk the warrior’s path, and women's roles were defined in accordance with their power and responsibility to maintain the culture and care for the families and to enable the men to defend the nation. … we cannot hold on to a concept of the warrior that is gendered in the way it once was and that is located in an obsolete view of men's and women's roles. The battles we are fighting are no longer primarily physical; thus, any idea of the indigenous warrior framed solely in masculine terms is outdated and must be rethought and recast from the solely masculine view of the old traditional ways to a new concept of the warrior that is freed from colonial gender constructions and articulated instead with reference to what really counts in our struggles: the qualities and the actions of a person, man or woman, in battle.

Memory is an expression of hindsight as much as recollection, so my rear view must incorporate the fact that I was eventually redeemed from a life of drugs, alcohol, and mania. In this construct, the moments when I stumbled across a life-changing epiphany are vividly preserved, while the more corrosive aspects are lost to a kind of self-preserving amnesia. To be fully cognizant of the wreckage of one’s past can be paralyzing, so we, or at least I, minimize as we go. Nowhere is that imperative more manifest than in memoir. Popular literature requires framing a sympathetic character, someone we can root for or who is, as they say on the studio lot, relatable.

From integrated sets of assumptions, expectations, and experience, individuals construct a worldview, or frame of reference, that shapes their interpretations of objects and experiences.93 Everything is perceived, chosen, or rejected on the basis of this framework. The framework becomes self-confirming because, whenever they can, people tend to impose it on experiences and events, creating incidents and relationships that conform to it. And they tend to ignore, misperceive, or deny events that do not fit.94

As a consequence, this frame of reference generally leads people to what they expect to find. Worldview is not easily altered or dismantled because individuals tend ultimately to disavow knowledge that contradicts it.95 They ward off information in order to preserve the status quo, avoid a difficult choice, or avoid a threatening situation. They may puzzle over contradictory evidence but usually succeed in pushing it aside—until they come across a piece of evidence too fascinating to ignore, too clear to misperceive, too painful to deny, which makes vivid still other signals they do not want to see, forcing them to alter and surrender the worldview they have so meticulously constructed.

after the complete psychotic breakdown, the paranoiac construct is an attempt of the subject to reestablish a kind of order in his universe, a frame of reference enabling him to acquire a “cognitive mapping.

The next of kin stand ambivalent about the project of militarism and the use of their blood to serve a construct that they may not believe in or want to sacrifice for. Yet they accept this violence inflicted on them and on the bodies of those they love. They say “Khena parta hai” (“You have to say it”) and behave as though they do believe. They say it because they know the military is watching. They say it because without this frame the son’s death would be futile and the grief too great to make sense of. They say it because they need to say it to avoid the guilt and the realization that maybe the risk taken was too great and because they must accept the money and benefits offered, as it was for material needs that the tribute to the nation was risked in the first place. 204/378

the whole of the Gospel of John is a carefully framed account of Jesus’ construction of the true Temple of God, which he himself is and which climaxes when he is crucified.

Raleigh was struck by a torpedo early in the attack. Like Utah, she occupied a berth usually used by an aircraft carrier. At 0756 the two torpedoes were dropped about 300 yards from the ship. One hit the ship below the eighty pound armor belt and another passed about twenty-five yards ahead of the ship. The one which hit the ship caused immediate flooding of the two forward boiler rooms and the forward engine room. General Quarters was sounded at once, and the anti-aircraft battery went into action promptly. Men not at the guns were ordered to jettison weights on the port side, especially those high up on the ship. About 0900 the ship received a bomb hit from a dive-bomber. This was dropped from about 800 feet and passed through three decks and out the side of the ship. It exploded clear of the vessel at frame 112 and caused damage typical of a near-miss. Luckily the compartment, which held 3,500 gallons of aviation gasoline, was left intact. The ship counterflooded, but the construction of the ship was not favorable to a great deal of counterflooding as loss of buoyancy was more important than list. Due to defective hatches the main deck had some free water surface, which, added to that produced by the damage, was almost fatal. The jettisoning of topside weights and the reduction of free surface by pumping water from the main deck saved the ship. It certainly would have been lost in a seaway, as it developed negative stability. This was gradually overcome, partly by lashing an available barge alongside. 80-G-32448 USS Raleigh after taking one torpedo hit amidships and one bomb hit aft.

Modern psychologists have identified a handful of opposing cognitive frames in which one frame is healthier and more constructive but the other is more common. Essentially, the more constructive frames embrace learning and accept setbacks as necessary and meaningful life experiences . The more common and natural frames, in contrast, interpret mistakes and failures as painful evidence that we’re not good enough.

A party, or any institution that is in power or opposition, does all things to get only its own goal and interests, no matter in a legal way or through illegal resources, like forces, print and electronic media, and negative propaganda among the people, spending the millions of money for this. It is called dirty politics by the support of evil spirits. Most of the political parties criticize the party in power, not for the best of the people, but to get the power for themselves. Political parties are national and democratic assets, not leaders; don’t destroy them; however, remove corrupt and criminal ones from them. Undoubtedly, political parties constitute the key mother pillar of all pillars of democracy; no state can achieve its goals and interests without them. The day you vote is an opportunity to vote not for a leader but for a party manifesto and constructive thoughts and plans. Indeed, you will have good fortune, a bright and joyful social status, and prosperity will always be a part of your society and life. Political parties in every society are a convenient avenue and beneficial wager for those donors who donate and rule the world, not through bona fide democracy and its genuine process. As a result, the people of the world remain slaves even in a civilized environment in their societies.” A coalition, in a political term, defines a conditional and non-significant journey that starts risking the collapse without notice, whereas it also mirrors a hollow and unstable organ to decide and solve wide-scale subjects and issues. In the third world, political leaders run political parties in the frame of their factory management.

Not a store-bought plastic monstrosity, but a homemade wooden frame, painted to glossy perfection. The sight of it sends a pang through me. As do the homemade bookshelves lining the far wall. There’s so much care, not just in the construction but in the organization, Charlie’s touch and Clint’s as visible as inky fingerprints. The books are meticulously ordered by genre and author, but not pretty. Not rows of leather-bound tomes, just paperbacks with creased spines and half-missing covers, books with five-cent thrift store stickers on them, and Dewey decimal indicators on the ones that came from library sales.

The constructs of my reality were framed entirely upon the picture of pleasure. I had no concept of long-term wellbeing, delayed gratification, or working long and hard before receiving a reward. I was like an animal, rampaging against my caretakers, even as they tried to feed and nurture me.

The real guide to reality It’s not that pigeons are stupid. Well, they are, but that’s not the point. This gulf between how we see the world and how a pigeon sees the same world reveals something fundamental about our relationship with reality, and how we understand our place in the cosmos. Our eyes powerfully illustrate the fact that our experience is a heavily edited version of reality. Evolution has found a way for us to harvest, process and interpret elementary packets of light in the dark cavities of our skulls. Our minds navigate the many constraints of anatomy to make it work—frame rates, blind spots, faulty cones, colorless peripheral vision. We don’t even notice the limits of our eyes as we construct our subjective world view in our heads. Like all creatures on Earth, our bodies are carefully tuned to ensure our continued survival. But it would be a pointless waste of ego to think that they make us capable of experiencing reality as it really is. We are each locked into our own umwelt, profoundly limited by our senses, constrained by our biology, shackled by the inescapable bounds of our evolutionary history. We’re hopelessly tethered to what we can uncover while stuck on (or perhaps near) this planet, a speck of dust in the vastness of the cosmos. We see only the merest sliver of reality. We’re peering at the universe through a keyhole.

at the seat. Instead of blowing his top, he picked me up in his arms and said, "You did it?" I nodded, "Yes I did it!" "But, look son." He tried to explain, "I can't go out with a bottomless pajama — I am a man". I whispered, "And so am I". He just stared, and embraced me. And from that day I got proper pajamas to wear. Dad was a great friend, a very understanding and loving person. Time flies fast — my father's leave was almost over, but the construction work still remained incomplete. He had to go back to Amritsar to resume his duties, and my mother badly needed more money. Two days before his departure he took a loan of Rs. 1,500 from a friend, a Zargar (ornament maker), to somehow finish the construction work, and mortgaged our part of the haveli for this amount. This Rs. 1,500 brought a lot of trouble and hardship to the family as the interest for the loan went on adding. My father resigned his job as a postman and searched for a new clerical job. He did his best to pay off the loan; he but could not. Destiny's smile had changed into a fearsome frown. Soon my little sister Guro was born. While my father slogged in Amritsar to support the family and pay the monthly interest, my mother and grandmother somehow managed to survive. I fell sick, very very sick and the chubby child was soon a bundle of bones. The fair skin was tarnished and looked quite dusky. The handsome Kidar Nath became an ugly urchin. Lack of nourishment also made me a dull boy. The only thought that kept me alive was that my father was my best friend, and that I must stand by my best friend and help him to surmount his difficulties. Having found a tenant for the rebuilt Haveli, we all moved to Amritsar. Across our house lived a shop-keeper known for being a miser. He called a carpenter to fix the main door to his dwelling, because the top of the frame had cracked. A robust argument ensued because the shop-keeper would pay only half a rupee, while the carpenter wanted one. His reason being that an appropriate piece of wood had to be cut to match the area being repaired and then he would have to level the surfaces at a very awkward angle. But the owner was adamant and said, "Just nail the piece of wood, do not level it or do any fancy work, because I shall pay you only half a rupee", as he walked away in a huff.

I say, I don't think the human frame is very thoughtfully constructed for this sleuthhound business. If one could go on all-fours, or had eyes in one's knees, it would be a lot more practical.

My contention is that especially young, recently trained engineers are in a position to recognize and to react on a presumptive anomaly: They are trained within the technological frame but have low enough inclusion to question the basic assumptions of that frame.

Three situations were distinguished to characterize the developmental process of an artifact at some stage: no dominant technological frame, one technological frame, and several dominant technological frames. It is stressed that these situations should not be interpreted as forming a rigid scheme of phases through which an artifact successively has to pass. Rather, it is a heuristic device to simplify the description of the “seamless web” of history. In

He bogged down in traffic three blocks from the freeway. Yet another apartment building was being framed on a lot intended for a single-family home. A lumber truck was blocking the street as it crept off the site, and a food truck maneuvered to take its place. Locked in the standstill, Scott watched the framers perched in the wood skeleton like spiders, banging away with their nail guns and hammers. A few climbed down to the food truck, but most continued working. The banging ebbed and flowed around periods of silence; sometimes a single hammer, sometimes a dozen hammers at once, sometimes nail guns snapping so fast the construction site sounded like the Police Academy pistol range. Scott

In reality, government subsidized railroad construction, maintained high protective tariffs and a tight money supply, used its power to crush strikes, and in other ways supported the nation’s most powerful economic interests. But the laissez-faire myth still framed political debate. The

in my judgment, Frame, akin to Aquinas, is viewing the Christian story in accord with the logical construction and the empirical experience of language. If he actually followed Van Til, he would perceive that language has meaning only in the context of the biblical story. In other words, language has meaning only in the context of a philosophy of history as defined by Van Til and Vos.

dramatically, but helium gas was 10 times as expensive. Under these conditions, Dr. Eckener, a pilot whose primary concern was safety and as Director of a Company attempting to make a profit, he was forced to make a difficult decision. His discussions with American businessmen and political officials had not resulted in the helium gas he so badly wanted. On the other hand he realized, an airship without lifting gas could not fly. His own company officials believed hydrogen to be safe and they did not share the American concern nor that of Eckener. During many of the flights in 1936, U.S. Naval officials were onboard the LZ-129, to study German operating methods of using hydrogen gas. Their resulting reports concluded that hydrogen properly used, was safe and should be considered used in any new or future American airships. The building of a dream The LZ-129 was a typical design for a Zeppelin airship, only it’s size was so remarkable. The structure was primarily built of triangular girders made of Duralumin, the interior was divided by a wire braced main frame, into 16 bays, in which each held a gas cell.2 Duralumin was an alloy of aluminum and copper with traces of magnesium, manganese, iron and silicon. It had been discovered by Dr. Alfred Wilm and his assistant Ing. Jablonsky, in September 1906. Late one Saturday evening, Jablonsky had completed testing numerous pieces and was ready to go home, when Dr. Wilm entered the lab, with just one more test. To everyone’s astonishment, the test piece was harder, with only ½% more Magnesium having been added. The last train for Berlin had departed and the two men worked the through the weekend, to perfect their Duralumin. Although Dr. Wilm wanted to obtain a patent on this new metal, that so many industries so badly required, he failed to take action. By not obtaining a patent, he gave German industry the opportunity to copy. Count von Zeppelin was amongst the first to realize the value of this new material. Dr. Alfred Wilm did not achieve the wealth he so rightfully desired and passed away on a small farm in the Riesengebirge, on August 6, 1937. Dr. Wilm placed an important mark on not only Zeppelin history, but in the design of countless airplanes ever since.3 The first Zeppelin airships had been constructed of simple aluminum, which is considerably weaker, so that strength was a major problem. It was not until LZ-26, which was the only Zeppelin assembled in Frankfurt-Rebstock, that Duralumin was practically used. Designed as a passenger airship, production of it’s parts had begun, when World War One started. Suddenly, this airship was no longer needed for civilian purposes and would fulfill military requirements only marginally. In order to provide space in the Friedrichshafen Zeppelin Sheds, for newer and larger designs; the completed girders and materials were transported to Frankfurt for assembly. The ship, approx. only 1/8 the

There have been ancient ships found with some almost unbelievable planking styles that helped make the ship structurally sound, lighter, and even proved to be superior in waterproofing! Ark researcher Tim Lovett comments: Ancient shipbuilders usually began with a shell of planks (strakes) and then built internal framing (ribs) to fit inside. This is the complete reverse of the familiar European method where planking was added to the frame. In shell-first construction, the planks must be attached to each other somehow. Some used overlapping (clinker) planks that were dowelled or nailed, others used rope to sew the planks together. The ancient Greeks used a sophisticated system where the planks were interlocked with thousands of precise mortise and tenon joints. The resulting hull was strong enough to ram another ship, yet light enough to be hauled onto a beach by the crew.6

Mybike handling qualities include on-a-rail tracking, almost as if the headset were too tight, and a high-strung, joyous agility. Frame geometry and construction integrity combine with the rider’s caffeine consumption level to produce serendipitously disparate handling characteristics.

There are a range of useful and illuminating analyses of the media construction of organised abuse as it became front-page news in the 1980s and 1990s (Kitzinger 2004, Atmore 1997, Kelly 1998), but this book is focused on organised abuse as a criminal practice; as well as a discursive object of study, debate and disagreement. These two dimensions of this topic are inextricably linked because precisely where and how organised abuse is reported to take place is an important determinant of how it is understood. Prior to the 1980s, the predominant view of the police, psychiatrists and other authoritative professionals was that organised abuse occurred primarily outside the family where it was committed by extra-familial ‘paedophiles’. This conceptualisation; of organised abuse has received enduring community support to the present day, where concerns over children’s safety is often framed in terms of their vulnerability to manipulation by ‘paedophiles’ and ‘sex rings’. This view dovetails more generally with the medico-legal and media construction of the ‘paedophile as an external threat to the sanctity of the family and community (Cowburn and Dominelli 2001) but it is confounded by evidence that organised abuse and other forms of serious sexual abuse often originates in the home or in institutions, such as schools and churches, where adults have socially legitimate authority over children.

But why hadn't the TV set reverted instead to formless metals and plastics? Those, after all, were its constituents; it had been constructed out of them, not out of an earlier radio. Perhaps this weirdly verified a discarded ancient philosophy, that of Plato's ideal objects, the universals which, in each class, were real. The form TV set had been a template imposed as a successor to other templates, like the procession of frames in a movie sequence. Prior forms, he reflected, must carry on an invisible, residual life in every object. The past is latent, is submerged, but still there, capable of rising to the surface once the later imprinting unfortunately - and against ordinary experience - vanished. The man contains - not the boy - but earlier men, he thought. History began a long time ago.

Phase Activities Action Establish relationships and common agenda between all stakeholders Collaboratively scope issues and information Agree on time-frame Reflection On research design, ethics, power relations, knowledge construction process, representation and accountability Action Build relationships Identify roles, responsibilities and ethics procedures Establish a Memorandum of Understanding Collaboratively design research process and tools Discuss and identify desired action outcomes Reflection On research questions, design, working relationships and information requirements Action Work together to implement research process and undertake data collection Enable participation of others Collaboratively analyse information generated Begin planning action together Reflection On research process Evaluate participation and representation of others Assess need for further research and/or various action options Action Plan research-informed action which may include feedback to participants and influential other Reflection Evaluate action and process as a whole Action Identify options for further participatory research and action with or without academic researchers Figure 2.1 Key stages in a typical PAR process