Contest Important Quotes

Diversity and independence are important because the best collective decisions are the product of disagreement and contest, not consensus or compromise.

Enthusiasm needs to be effective enthusiasm. We must distinguish between the contribution and enthusiasm of the cheerleader and the enthusiasm of the player. While cheerleaders serve an important purpose, the real contest involves players on the field or on the court of life. We must not go through life acting only as enthusiastic cheerleaders available for hire; we must be anxiously and personally engaged.

Investing is a popularity contest, and the most dangerous thing is to buy something at the peak of its popularity. At that point, all favorable facts and opinions are already factored into its price, and no new buyers are left to emerge.

Business is not a popularity contest. Views and likes and follows are all important. But ultimately, your business is measured by what's on the P&L and whats on the Balance Sheet. Ultimately, businesses are measured in money.

I was winning awards, getting raises, lecturing college classes, appearing on TV shows, and judging journalism contests. And then I wrote some stories that made me realize how sadly misplaced my bliss had been. The reason I'd enjoyed such smooth sailing for so long hadn't been, as I'd assumed, because I was careful and diligent and good at my job... The truth was that, in all those years, I hadn't written anything important enough to suppress.

We have a task before us which must be speedily performed. We know that it will be ruinous to make delay. The most important crisis of our life calls, trumpet-tongued, for immediate energy and action. We glow, we are consumed with eagerness to commence the work, with the anticipation of whose glorious result our whole souls are on fire. It must, it shall be undertaken to-day, and yet we put it off until to-morrow; and why? There is no answer, except that we feel perverse, using the word with no comprehension of the principle. To-morrow arrives, and with it a more impatient anxiety to do our duty, but with this very increase of anxiety arrives, also, a nameless, a positively fearful, because unfathomable, craving for delay. This craving gathers strength as the moments fly. The last hour for action is at hand. We tremble with the violence of the conflict within us, — of the definite with the indefinite — of the substance with the shadow. But, if the contest have proceeded thus far, it is the shadow which prevails, — we struggle in vain. The clock strikes, and is the knell of our welfare. At the same time, it is the chanticleer-note to the ghost that has so long overawed us. It flies — it disappears — we are free. The old energy returns. We will labor now. Alas, it is too late!

Most of social media is simply a popularity contest. Well, I'm not here for the competition; I have important business and words of depth to change the course. So, while you follow the path of the ignorant, the rest of us will celebrate truth and the higher path.

we cannot calculate our important contests, adventures, and great loves to the end. The only thing we can really count on is getting surprised. No matter how much preparation we do, in the real tests of our lives, we’ll be in unfamiliar terrain. Conditions might not be calm or reasonable. It may feel as though the whole world is stacked against us. This is when we have to perform better than we ever conceived of performing. I believe the key is to have prepared in a manner that allows for inspiration, to have laid the foundation for us to create under the wildest pressures we ever imagined.

I regularly made an effort to remember one of the most important lessons from my training: There’s no hierarchy of pain. Suffering shouldn’t be ranked, because pain is not a contest. Spouses often forget this, upping the ante on their suffering—I had the kids all day. My job is more demanding than yours. I’m lonelier than you are. Whose pain wins—or loses?

The military conflict itself, by dominating everything in its time, diminished other issues, made people choose sides in the one contest that was publicly important, forced people onto the side of the Revolution whose interest in Independence was not at all obvious. Ruling elites seem to have learned through the generations—consciously or not—that war makes them more secure against internal trouble.

You are not a mere spectator at a contest between cancer cells and killer drugs. Your attitude is important. Your will to get healthy. People give up; sometimes it seems easier to die than hang in there, go the distance... You've got to be your own hero. People need to find things inside themselves they never knew were there.

As educators, as scholars — really, as readers — contested engagement is an important part of our work. We must engage with each other, in part, where we each are, and push each other to reach beyond and differently, to unlearn so that we might learn differently.

Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind. Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed. The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it. When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.

Despite its revolutionary promises, Facebook can turn our everyday lives into that wedding we have all heard about: the one where the bride chooses her prettiest friends, not her best friends, to be bridesmaids. It can feel like a popularity contest where being Liked is what matters, being the best is the only respectable option, how our partners look is more important than how they act, the race to get married is on, and we have to be clever all the time. It can be just another place, not to be, but to seem.

One very important difference between white people and black people is that white people think you are your work...Now, a black person has more sense than that because he knows that what I am doing doesn't have anything to do with what I want to do to what I do when I am doing for myself. Now, black people think that my work is just what I have to do to get what I want." Ms. Madison's perspective criticizes definitions of work that grant White men more status and human worth because they are employed in better-paid occupations. She recognizes that work is a contested construct and that evaluating individual worth by the type of work performed is a questionable practice in systems based on race and gender inequality.

The child is not a citizen of the future; he (sic) is a citizen from the very first moment of life and also the most important citizen because he represents and brings the 'possible'...a bearer, here and now of rights, of values, of culture...It is our hiostorical responsibility not only to affirm this but the create cultural, social, political and educational contexts which are able to receive children and dialogue with their potential for constructing human rights.

Don’t waste the rest of your time here worrying about other people—unless it affects the common good. It will keep you from doing anything useful. You’ll be too preoccupied with what so-and-so is doing, and why, and what they’re saying, and what they’re thinking, and what they’re up to, and all the other things that throw you off and keep you from focusing on your own mind. You need to avoid certain things in your train of thought: everything random, everything irrelevant. And certainly everything self-important or malicious. You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones—the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking. Someone like that—someone who refuses to put off joining the elect—is a kind of priest, a servant of the gods, in touch with what is within him and what keeps a person undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. With what leaves us dyed indelibly by justice, welcoming wholeheartedly whatever comes—whatever we’re assigned—not worrying too often, or with any selfish motive, about what other people say. Or do, or think. He does only what is his to do, and considers constantly what the world has in store for him—doing his best, and trusting that all is for the best. For we carry our fate with us—and it carries us. He keeps in mind that all rational things are related, and that to care for all human beings is part of being human. Which doesn’t mean we have to share their opinions. We should listen only to those whose lives conform to nature. And the others? He bears in mind what sort of people they are—both at home and abroad, by night as well as day—and who they spend their time with. And he cares nothing for their praise—men who can’t even meet their own standards.

If we had met five years ago, you wouldn't have found a more staunch defender of the newspaper industry than me ... I was winning awards, getting raises, lecturing college classes, appearing on TV shows, and judging journalism contests. So how could I possibly agree with people like Noam Chomsky and Ben Bagdikian, who were claiming the system didn't work, that it was steered by powerful special interests and corporations, and existed to protect the power elite? And then I wrote some stories that made me realize how sadly misplaced my bliss had been. The reason I'd enjoyed such smooth sailing for so long hadn't been, as I'd assumed, because I was careful and diligent and good at my job ... The truth was that, in all those years, I hadn't written anything important enough to suppress ...

But he did make progress. For example, he directed a contest to choose a female architect to design the Woman’s Building for the fair. Sophia Hayden of Boston won. She was twenty-one years old. Her fee was the prize money: a thousand dollars. The male architects each got ten thousand. There had been skepticism that a mere woman would be able to conceive such an important building on her own. “Examination of the facts show[s] that this woman had no help whatever in working up the designs,” Burnham wrote. “It was done by herself in her home.

A mood of constructive criticism being upon me, I propose forthwith that the method of choosing legislators now prevailing in the United States be abandoned and that the method used in choosing juries be substituted. That is to say, I propose that the men who make our laws be chosen by chance and against their will, instead of by fraud and against the will of all the rest of us, as now... ...that the names of all the men eligible in each assembly district be put into a hat (or, if no hat can be found that is large enough, into a bathtub), and that a blind moron, preferably of tender years, be delegated to draw out one... The advantages that this system would offer are so vast and obvious that I hesitate to venture into the banality of rehearsing them. It would in the first place, save the commonwealth the present excessive cost of elections, and make political campaigns unnecessary. It would in the second place, get rid of all the heart-burnings that now flow out of every contest at the polls, and block the reprisals and charges of fraud that now issue from the heart-burnings. It would, in the third place, fill all the State Legislatures with men of a peculiar and unprecedented cast of mind – men actually convinced that public service is a public burden, and not merely a private snap. And it would, in the fourth and most important place, completely dispose of the present degrading knee-bending and trading in votes, for nine-tenths of the legislators, having got into office unwillingly, would be eager only to finish their duties and go home, and even those who acquired a taste for the life would be unable to increase the probability, even by one chance in a million, of their reelection. The disadvantages of the plan are very few, and most of them, I believe, yield readily to analysis. Do I hear argument that a miscellaneous gang of tin-roofers, delicatessen dealers and retired bookkeepers, chosen by hazard, would lack the vast knowledge of public affairs needed by makers of laws? Then I can only answer (a) that no such knowledge is actually necessary, and (b) that few, if any, of the existing legislators possess it... Would that be a disservice to the state? Certainly not. On the contrary, it would be a service of the first magnitude, for the worst curse of democracy, as we suffer under it today, is that it makes public office a monopoly of a palpably inferior and ignoble group of men. They have to abase themselves to get it, and they have to keep on abasing themselves in order to hold it. The fact reflects in their general character, which is obviously low. They are men congenitally capable of cringing and dishonorable acts, else they would not have got into public life at all. There are, of course, exceptions to that rule among them, but how many? What I contend is simply that the number of such exceptions is bound to be smaller in the class of professional job-seekers than it is in any other class, or in the population in general. What I contend, second, is that choosing legislators from that populations, by chance, would reduce immensely the proportion of such slimy men in the halls of legislation, and that the effects would be instantly visible in a great improvement in the justice and reasonableness of the laws.

Remorse overwhelmed the old man. He had indeed been foolish to agree to allow this game to dictate the outcome of their dispute. This was not the way such matters were usually resolved. Not only was the current contest unusual, but there was also a question as to the morality of deciding the matter in this way.

If I have learned anything over my first twenty-nine years, it is that we cannot calculate our important contests, adventures, and great loves to the end. The only thing we can really count on is getting surprised. No matter how much preparation we do, in the real tests of our lives, we’ll be in unfamiliar terrain. Conditions might not be calm or reasonable. It may feel as though the whole world is stacked against us. This is when we have to perform better than we ever conceived of performing. I believe the key is to have prepared in a manner that allows for inspiration, to have laid the foundation for us to create under the wildest pressures we ever imagined. It

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

Even today, the contours of what is often referred to as the “Article III jurisdiction” of the federal courts remain contested. The important points here are simply these: that questions concerning the federal courts’ jurisdiction are anchored deeply in the nation’s constitutional origins, and that the Supreme Court itself has provided the answers.

It was, for him, an object lesson in the importance of the “better out than in” free speech argument—that it was better to allow even the most reprehensible speech than to sweep it under the carpet, better to publicly contest and perhaps deride what was loathsome than to give it the glamour of taboo, and that, for the most part, people could be trusted to tell the good from the bad.

Every year there was an important poetry contest at the fair of ‘Ukaz, just outside Mecca, and the winning poems were embroidered in gold on fine black cloth and hung on the walls of the Kabah. Muhammad’s followers would, therefore, have been able to pick up verbal signals in the text that are lost in translation. They found that themes, words, phrases, and sound patterns recurred again and again—like the variations in a piece of music, which subtly amplify the original melody, and add layer upon layer of complexity. The Qur’an was deliberately repetitive; its ideas, images, and stories were bound together by these internal echoes, which reinforced its central teaching with instructive shifts of emphasis. They linked passages that initially seemed separate, and integrated the different strands of the text, as one verse delicately qualified and supplemented others. The Qur’an was not imparting factual information that could be conveyed instantaneously. Like Muhammad, listeners had to absorb its teachings slowly; their understanding would grow more profound and mature over time, and the rich, allusive language and rhythms of the Qur’an helped them to slow down their mental processes and enter a different mode of consciousness.

To smash a shop window is to contest all the boundaries that cut through this society: black and white, rich and poor, included and excluded. Most of us have become inured to all this segregation, taking such inequalities for granted as a fact of life. Breaking windows is a way to break this silence, to challenge the absurd notion that the social construct of property rights is more important than the needs of the people around us.

In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.

Les dispositifs et les ordres les mieux combinés, les plus profondément médités, semblent très mauvais et n'importe quel savant tacticien les critique d'un air entendu quand ils n'ont pas donné la victoire; les pires dispositifs, les mesures les plus contestables paraissent excellents, et des gens sérieux consacrent des volumes à prouver leurs mérites, quand le gain de la bataille s'en est suivi.(Guerre et Paix, livre troisième, 1ère partie, ch. XXVIII)

Reasonably democratic, reasonably egalitarian, wary of privilege and outsiders, they were accustomed to tending their own affairs, choosing their own ministers, militia officers, and political leaders. Convinced that their elected assemblies were equal in stature and authority to Parliament, they believed that governance by consent was paramount. They had not consented to being taxed, to being occupied, to seeing their councils dismissed and their port sealed like a graveyard crypt. They were godly, of course, placed here by the Almighty to do His will. Sometimes political strife was also a moral contest between right and wrong, good and evil. This struggle, as the historian Gordon S. Wood later wrote, would prove their blessedness. Warren circled round to that very point: Our country is in danger, but not to be despaired of. Our enemies are numerous and powerful, but we have many friends, determining to be free.… On you depend the fortunes of America. You are to decide the important question, on which rest the happiness and liberty of millions yet unborn. Act worthy of yourselves.

During my 4th grade year the National Park Service announced an essay contest about the importance of parks. I was inspired by some now forgotten prize to begin writing with this contest. It seemed progress was being made as I declared that "Parks are like old photos" only to be asked to clarify – "How exactly are parks like old photos?" This question created a case of Writer's Block that extended through the essay contest deadline. Lewis Carroll was content with leaving us with "Why is a raven like a writing desk?" but I kept working on my answer. How are parks like old photos? You'll know when they are gone.

Smith's defence of the market, like Hume's defence of property systems in general, is primarily socially oriented. It is still a defence of the market: markets need not be opposed to broad community-focused social goals, as the idea of market-socialism makes clear. But it is a big mistake to see it as a right-wing defence of the importance to the individual of their own property. The defence of markets developed by Smith and Hume takes this nuanced view on which my property is justified primarily by what it can do for others. Getting this clear is an important step in our understanding of the contested value of markets.

The ability to draw a connection between two things that had previously appeared to be unrelated is an important part of creativity, and it appears that it can be enhanced by electrical stimulation. Compared to participants who were given fake tDCS, those who got electricity created more unusual analogies—that is, analogies between things that seemed very unlike one another. Nevertheless, these highly creative analogies were just as accurate as the more obvious ones created by the participants whose devices were secretly turned off. Dopaminergic drugs can do the same thing. Although some patients who take dopaminergic drugs for Parkinson’s disease develop devastating compulsions, others experience enhanced creativity. One patient who came from a family of poets had never done any creative writing. After starting dopamine-boosting drugs for his Parkinson’s disease, he wrote a poem that won the annual contest of the International Association of Poets. Painters treated with Parkinson’s medication often increase their use of vivid color. One patient who developed a new style after being treated said, “The new style is less precise but more vibrant. I have a need to express myself more. I just let myself go.” Just like Winnie-the-Pooh: “It is the best way to write poetry, letting things come.

Every night, millions of Americans spend their free hours watching television rather than engaging in any form of social interaction. What are they watching? In recent years we have seen reality television become the most popular form of television programming. To discover the nature of our current “reality,” we might consider examples such as Survivor, the series that helped spawn the reality TV revolution. Every week tens of millions of viewers watched as a group of ordinary people stranded in some isolated place struggled to meet various challenges and endure harsh conditions. Ah, one might think, here we will see people working cooperatively, like our ancient ancestors, working cooperatively in order to “win”! But the “reality” was very different. The conditions of the game were arranged so that, yes, they had to work cooperatively, but the alliances by nature were only temporary and conditional, as the contestants plotted and schemed against one another to win the game and walk off with the Grand Prize: a million dollars! The objective was to banish contestants one by one from the deserted island through a group vote, eliminating every other contestant until only a lone individual remained—the “sole survivor.” The end game was the ultimate American fantasy in our Age of Individualism: to be left completely alone, sitting on a mountain of cash! 　　While Survivor was an overt example of our individualistic orientation, it certainly was not unique in its glorification of rugged individualists on American television. Even commercial breaks provide equally compelling examples, with advertisers such as Burger King, proclaiming, HAVE IT YOUR WAY! The message? America, the land where not only every man and every woman is an individual but also where every hamburger is an individual! 　　Human beings do not live in a vacuum; we live in a society. Thus it is important to look at the values promoted and celebrated in a given society and measure what effect this conditioning has on our sense of independence or of interdependence

Most institutional investors in the early 1970s, on the other hand, regarded business value as of only minor relevance when they were deciding the prices at which they would buy or sell. This now seems hard to believe. However, these institutions were then under the spell of academics at prestigious business schools who were preaching a newly-fashioned theory: the stock market was totally efficient, and therefore calculations of business value—and even thought, itself—were of no importance in investment activities. (We are enormously indebted to those academics: what could be more advantageous in an intellectual contest—whether it be bridge, chess, or stock selection than to have opponents who have been taught that thinking is a waste of energy?)

He [Nietzsche] opposes transcendent metaphysics, whether that of Plato or Christianity or Schopenhauer. He rejects notions of the immaterial soul, the absolutely freecontrolling will, or the self-transparent pure intellect, instead emphasizing the body,talking of the animal nature of human beings, and attempting to explain numerous phenomena by invoking drives, instincts, and affects which he locates in our physical, bodily existence. Human beings are to be “translated back into nature,” since otherwise we falsify their history, their psychology, and the nature of their values — concerning all of which we must know truths, as a means to the all-important revaluation of values. This is Nietzsche's naturalism in the broad sense, which will not be contested here.

Gandhi, claimed Ambedkar, had orally promised him that the Congress would encourage candidates from the Depressed Classes who contested in general seats, but in the absence of constitutional safeguards such promises meant nothing. Ambedkar thus wrote that he could not 'accept the assurances of the Mahatma that he and his Congress will do the needful. I cannot leave so important a question as the protection of my people to conventions and misunderstandings.' 'The Mahatma is not an immortal person....There have been many Mahatmas in India whose sole object was to remove untouchability and to elevate and absorb the Depressed Classes but every one of them have failed in their mission. Mahatmas have come and Mahatmas have gone. But untouchables have remained as untouchables'.

Patriotism comes from the same Latin word as father. Blind patriotism is collective transference. In it the state becomes a parent and we citizens submit our loyalty to ensure its protection. We may have been encouraged to make that bargain from our public school education, our family home, religion, or culture in general. We associate safety with obedience to authority, for example, going along with government policies. We then make duty, as it is defined by the nation, our unquestioned course. Our motivation is usually not love of country but fear of being without a country that will defend us and our property. Connection is all-important to us; excommunication is the equivalent of death, the finality we can’t dispute. Healthy adult loyalty is a virtue that does not become blind obedience for fear of losing connection, nor total devotion so that we lose our boundaries. Our civil obedience can be so firm that it may take precedence over our concern for those we love, even our children. Here is an example: A young mother is told by the doctor that her toddler is allergic to peanuts and peanut oil. She lets the school know of her son’s allergy when he goes to kindergarten. Throughout his childhood, she is vigilant and makes sure he is safe from peanuts in any form. Eighteen years later, there is a war and he is drafted. The same mother, who was so scrupulously careful about her child’s safety, now waves goodbye to him with a tear but without protest. Mother’s own training in public school and throughout her life has made her believe that her son’s life is expendable whether or not the war in question is just. “Patriotism” is so deeply ingrained in her that she does not even imagine an alternative, even when her son’s life is at stake. It is of course also true that, biologically, parents are ready to let children go just as the state is ready to draft them. What a cunning synchronic-ity. In addition, old men who decide on war take advantage of the timing too. The warrior archetype is lively in eighteen-year-olds, who are willing to fight. Those in their mid-thirties, whose archetype is being a householder and making a mark in their chosen field, will not show an interest in battlefields of blood. The chiefs count on the fact that young braves will take the warrior myth literally rather than as a metaphor for interior battles. They will be willing to put their lives on the line to live out the collective myth of societies that have not found the path of nonviolence. Our collective nature thus seems geared to making war a workable enterprise. In some people, peacemaking is the archetype most in evidence. Nature seems to have made that population smaller, unfortunately. Our culture has trained us to endure and tolerate, not to protest and rebel. Every cell of our bodies learned that lesson. It may not be virtue; it may be fear. We may believe that showing anger is dangerous, because it opposes the authority we are obliged to appease and placate if we are to survive. This explains why we so admire someone who dares to say no and to stand up or even to die for what he believes. That person did not fall prey to the collective seduction. Watching Jeopardy on television, I notice that the audience applauds with special force when a contestant risks everything on a double-jeopardy question. The healthy part of us ardently admires daring. In our positive shadow, our admiration reflects our own disavowed or hidden potential. We, too, have it in us to dare. We can stand up for our truth, putting every comfort on the line, if only we can calm our long-scared ego and open to the part of us that wants to live free. Joseph Campbell says encouragingly, “The part of us that wants to become is fearless.” Religion and Transference Transference is not simply horizontal, from person to person, but vertical from person to a higher power, usually personified as God. When

Many previous religions gained enormous popularity and power despite their factual inaccuracies. If Christianity and Communism could do it, why not Dataism? Dataism has especially good prospects, because it is currently spreading across all scientific disciplines. A unified scientific paradigm may easily become an unassailable dogma. It is very difficult to contest a scientific paradigm, but up till now, no single paradigm has been adopted by the entire scientific establishment. Hence scholars in one field could always import heretical views from outside. But if everyone from musicologists to biologists uses the same Dataism paradigm, interdisciplinary excursions will serve only to strengthen the paradigm further. Consequently even if the paradigm is flawed, it would be extremely difficult to resist.

Herein lay the rub. The Americans, like all Western armies, defined “winning” as killing the enemy and securing control over the battlefield. Their opponents in previous conflicts had generally accepted the same definition. Not so the Moros. What was important to them was the struggle and how one conducted oneself, personally and as a people, not necessarily a measurable outcome. They knew from the beginning they were no match for American firepower. It was a one-sided contest, what today is termed “asymmetric warfare,” but so what? Their measure was how well one did against the odds, the more overwhelmingly they were against one, the greater the glory. And being that life is transitory anyway, what mattered most was how much courage was shown and how well did one die. The Americans and the Moros were using different score cards for the same game. To the Moros, it was they who had “won.

The Greeks were the first people in the world to play, and they played on a great scale. All over Greece there were games, all sorts of games; athletic contests of every description: races—horse-, boat-, foot-, torch-races; contests in music, where one side out-sung the other; in dancing—on greased skins sometimes to display a nice skill of foot and balance of body; games where men leaped in and out of flying chariots; games so many one grows weary with the list of them. They are embodied in the statues familiar to all, the disc thrower, the charioteer, the wrestling boys, the dancing flute players. The great games—there were four that came at stated seasons—were so important, when one was held, a truce of God was proclaimed so that all Greece might come in safety without fear. There “glorious-limbed youth”—the phrase is Pindar’s, the athlete’s poet—strove for an honor so coveted as hardly anything else in Greece. An Olympic victor—triumphing generals would give place to him. His crown of wild olives was set beside the prize of the tragedian. Splendor attended him, processions, sacrifices, banquets, songs the greatest poets were glad to write. Thucydides, the brief, the severe, the historian of that bitter time, the fall of Athens, pauses, when one of his personages has conquered in the games, to give the fact full place of honor. If we had no other knowledge of what the Greeks were like, if nothing were left of Greek art and literature, the fact that they were in love with play and played magnificently would be proof enough of how they lived and how they looked at life. Wretched people, toiling people, do not play. Nothing like the Greek games is conceivable in Egypt or Mesopotamia. The life of the Egyptian lies spread out in the mural paintings down to the minutest detail. If fun and sport had played any real part they would be there in some form for us to see. But the Egyptian did not play. “Solon, Solon, you Greeks are all children,” said the Egyptian priest to the great Athenian.

Artists and designers have a largely shared skill set and knowledge base but the work they create, however indistinguishable in terms of technique, subject matter and visual language, is made for entirely different reasons. Attempts to define or make clear distinctions between art and design are always contestable, but at the beginning of a diagnostic process it is useful to identify a simple delineation between the two: Art An artist's practice generally emerges from their own individual concerns explored over varying durations in the studio. The work is then usually presented to a knowing public either in galleries or in designated public spaces. Design Design is largely initiated externally from the needs or desires of a client or external body. The functionality of the designed solution is as important as its desirability, craft and aesthetics. Design is in the public domain and, as such, its messages, meanings and functions are inextricably linked to the political, social and economic concerns of its audience/ user and its context.

Suddenly there was someone banging on the sliding glass door behind me; at this stage it was a contest of wills and I refused to even turn around and look. Then he was back banging on the front door. I finally excused myself from the conversation and went to the door to get rid of this guy. He was a passing motorist trying to tell me that the shrubs along my backyard wall were in flames! Suddenly this guy was elevated in status from annoying pest to welcome guest! Clearly, he was on my side: “Get the hose going — I'll call the fire department!” Together we kept the burning shrubbery from setting my whole house on fire. How did he go from pest to welcome guest so quickly? Because he had something to tell me that I instantly recognized as of urgent importance and of great value and benefit to me. In case you had illusions to the contrary, no one is sitting around hoping and praying that he will receive your sales letter. When it arrives, it is most likely an unwelcome pest. How do you earn your welcome as a guest? By immediately saying something that is recognized by the recipient as important and valuable and beneficial.

We should do this on computer," she said, chalking it carefully for the eighty-ninth time. "With a drawing pad." "Nonsense. You're lucky I don't make you inscribe it with a stylus on a wax tablet, like the old days," Myrnin snorted. "Children. Spoiled children, always playing with the shinest toy." "Computers are more efficient!" "I can perform calculations on that abacus faster than you can solve them on your computer," Myrnin sneered. Okay, now he was pissing her off. "Prove it!" "What?" "Prove it." She backed off on her tone, but Myrnin wasn't looking angry; he was looking strangely interested. He stared at her for a second in silence, and then he got the biggest, oddest smile she'd ever seen on the face of a vampire. "All right," he said. "A contest. Computer versus abacus." She wasn't at all sure now that was a good idea, even if it had been her idea, essentially. "Um -- what do I win?" More importantly, what do I lose? Making bargains was a way of life in Morganville, and it was a lot like making deals with man-eating fairies. Better be careful what you ask for. "Your freedom," he said solemnly. His eyes were wide and guileless, his too-young face shining with honesty. "I will tell Amelie you were not suited to the work. She'll let you go about your life, such as it is." Good prize. Too good. Claire swallowed hard. "And if I lose?" "Then I eat you," Myrnin said.

You need to avoid certain things in your train of thought: everything random, everything irrelevant. And certainly everything self-important or malicious. You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones—the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking. Someone like that—someone who refuses to put off joining the elect—is a kind of priest, a servant of the gods, in touch with what is within him and what keeps a person undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. With what leaves us dyed indelibly by justice, welcoming wholeheartedly whatever comes—whatever we’re assigned—not worrying too often, or with any selfish motive, about what other people say. Or do, or think. He does only what is his to do, and considers constantly what the world has in store for him—doing his best, and trusting that all is for the best. For we carry our fate with us—and it carries us. He keeps in mind that all rational things are related, and that to care for all human beings is part of being human.

Seth Godin, author of more than a dozen bestsellers, including Purple Cow and Permission Marketing, understands the importance of frequency and consistency in a book marketing and public relations campaign. He practices these through following these seven steps: Permission marketing. This is a process by which marketers ask permission before sending ads to prospects. Godin pioneered the practice in 1995 with the founding of Yoyodyne, the Web’s first direct mail and promotions company (it used contests, online games, and scavenger hunts to market companies to participating users). He sold it to Yahoo! three years later. Editorial content. Godin was a long-time contributing editor to the popular Fast Company magazine. Blogging. Seth's Blog is one of the most-frequented blogs. Public speaking. Successful Meetings magazine named Godin one of the top 21 speakers of the 21st century. Words used to describe his lectures include "visual," "personal," and "dynamic." Community-building. His latest company, Squidoo.com, ranked among the top 125 sites in the U.S. (by traffic) by Quantcast, allows people to build a page about any topic that inspires them. The site raises money for charity and pays royalties to its million-plus members. E-books. Godin took a step to publish all his books electronically, then worked with Amazon on his own imprint, Domino, which published 12 books. Recently, Godin ended that project – since as he said in a blog, it was a "project" and he is always looking for more and different opportunities. Continuous improvement. Godin is always on the lookout for more ideas, more business opportunities and more engagement with his community.

Et les champs de l'art, de l'histoire, des sciences humaines, du savoir éthique, de la philosophie et, en ultime instance, du langage lui-même ont voulu montrer que l'immersion de l'interprète dans le sens qui le concernait ne portait pas préjudice à la justesse, à l'adéquation de la compréhension, mais qu'elle en était une condition essentielle. Fermer les yeux sur cet ''aspect herméneutique'' du sens, c'est succomber au fétichisme de la science moderne et à un simulacre d'objectivité. C'est manquer le ''là'' essentiel de la compréhension et se refuser à la vigilance qui incombe nécessairement à l'être situé dans le temps. [...] L'aspect universel de l'herméneutique est donc celui de la finitude. Banal, dira-t-on ? Peut-être, mais il se pourrait que les plus grandes vérités de la philosophie (il y en a peu) soient aussi très banales. Mais ce rappel de la finitude est important si l'on veut contrer la propension de la compréhension à se laisser séduire par des simulacres d'infinité qui lui font oublier sa finitude. L'objectivation de la science moderne est une des figures de cet oubli de la finitude. Le savoir d'objectivation veut justement effacer le « là » de toute compréhension et de tout éveil à l'être au nom d'un savoir dominateur et certain, et certain parce que dominateur. Il serait dérisoire de vouloir s'objecter à ce modèle de savoir là où il est légitime. Il est cependant nécessaire de contester son universalisation lorsqu'elle déforme les modes de savoir et d'expérience qui sont ceux où la finitude du « là » est constitutive du sens à comprendre et de la vigilance qu'exige sa pénétration. C'est le sens du rapport de la finitude chez Gadamer.

The next day, it was still raining when Lee issued his final order to his troops, known simply as General Orders Number 9. After four years of arduous service, marked by unsurpassed courage and fortitude, the Army of Northern Virginia has been compelled to yield to overwhelming numbers and resources. I need not tell the brave survivors of so many hard fought battles, who have remained steadfast to the last, that I have consented to the result from no distrust of them. But feeling that valor and devotion could accomplish nothing that would compensate for the loss that must have attended the continuance of the contest, I determined to avoid the useless sacrifice of those whose past services have endeared them to their countrymen. By the terms of the agreement officers and men can return to their homes and remain until exchanged. You will take with you the satisfaction that proceeds from the consciousness of duty faithfully performed, and I earnestly pray that a Merciful God will extended to you His blessing and protection. With an increasing admiration of your constancy and devotion to your country, and a grateful remembrance of your kind and generous considerations for myself, I bid you all an affectionate farewell. For generations, General Orders Number 9 would be recited in the South with the same pride as the Gettysburg Address was learned in the North. It is marked less by its soaring prose—the language is in fact rather prosaic—but by what it does say, bringing his men affectionate words of closure, and, just as importantly, what it doesn’t say. Nowhere does it exhort his men to continue the struggle; nowhere does it challenge the legitimacy of the Union government that had forced their surrender; nowhere does it fan the flames of discontent. In fact, Lee pointedly struck out a draft paragraph that could have been construed to do just that.

THE OBEDIENCE GAME DUGGAR KIDS GROW UP playing the Obedience Game. It’s sort of like Mother May I? except it has a few extra twists—and there’s no need to double-check with “Mother” because she (or Dad) is the one giving the orders. It’s one way Mom and Dad help the little kids in the family burn off extra energy some nights before we all put on our pajamas and gather for Bible time (more about that in chapter 8). To play the Obedience Game, the little kids all gather in the living room. After listening carefully to Mom’s or Dad’s instructions, they respond with “Yes, ma’am, I’d be happy to!” then run and quickly accomplish the tasks. For example, Mom might say, “Jennifer, go upstairs to the girls’ room, touch the foot of your bed, then come back downstairs and give Mom a high-five.” Jennifer answers with an energetic “Yes, ma’am, I’d be happy to!” and off she goes. Dad might say, “Johannah, run around the kitchen table three times, then touch the front doorknob and come back.” As Johannah stands up she says, “Yes, sir, I’d be happy to!” “Jackson, go touch the front door, then touch the back door, then touch the side door, and then come back.” Jackson, who loves to play army, stands at attention, then salutes and replies, “Yes, sir, I’d be happy to!” as he goes to complete his assignment at lightning speed. Sometimes spotters are sent along with the game player to make sure the directions are followed exactly. And of course, the faster the orders can be followed, the more applause the contestant gets when he or she slides back into the living room, out of breath and pleased with himself or herself for having complied flawlessly. All the younger Duggar kids love to play this game; it’s a way to make practicing obedience fun! THE FOUR POINTS OF OBEDIENCE THE GAME’S RULES (MADE up by our family) stem from our study of the four points of obedience, which Mom taught us when we were young. As a matter of fact, as we are writing this book she is currently teaching these points to our youngest siblings. Obedience must be: 1. Instant. We answer with an immediate, prompt “Yes ma’am!” or “Yes sir!” as we set out to obey. (This response is important to let the authority know you heard what he or she asked you to do and that you are going to get it done as soon as possible.) Delayed obedience is really disobedience. 2. Cheerful. No grumbling or complaining. Instead, we respond with a cheerful “I’d be happy to!” 3. Thorough. We do our best, complete the task as explained, and leave nothing out. No lazy shortcuts! 4. Unconditional. No excuses. No, “That’s not my job!” or “Can’t someone else do it? or “But . . .” THE HIDDEN GOAL WITH this fun, fast-paced game is that kids won’t need to be told more than once to do something. Mom would explain the deeper reason behind why she and Daddy desired for us to learn obedience. “Mom and Daddy won’t always be with you, but God will,” she says. “As we teach you to hear and obey our voice now, our prayer is that ultimately you will learn to hear and obey what God’s tells you to do through His Word.” In many families it seems that many of the goals of child training have been lost. Parents often expect their children to know what they should say and do, and then they’re shocked and react harshly when their sweet little two-year-old throws a tantrum in the middle of the grocery store. This parental attitude probably stems from the belief that we are all born basically good deep down inside, but the truth is, we are all born with a sin nature. Think about it: You don’t have to teach a child to hit, scream, whine, disobey, or be selfish. It comes naturally. The Bible says that parents are to “train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6).

For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

Of course, we suffer from bottomless avidity. Our lives are so precious to us, we are so watchful of waste. Or perhaps a better name for it would be the Sense of Personal Destiny. Yes, I think that is better than avidity. Shall my life by one-thousandth of an inch fall short of its ultimate possibility? It is a different thing to value oneself, and to prize oneself crazily. And then there are our plans, idealizations. These are dangerous, too. They can consume us like parasites, eat us, drink us, and leave us lifelessly prostrate. And yet we are always inviting the parasite, as if we were eager to be drained and eaten. It is because we have been taught there is no limit to what a man can be. Six hundred years ago, a man was what he was born to be Satan and the Church, representing God, did battle over him. He, by reason of his choice, partially decided the outcome. But whether, after life, he went to hell or to heaven, his place among other men was given. It could not be contested. But, since, the stage has been reset and human beings only walk on it, and, under this revision, we have, instead, history to answer to. We were important enough then for our souls to be fought over. Now, each of us is responsible for his own salvation, which is in his greatness. And that, that greatness, is the rock our hearts are abraded on. Great minds, great beauties, great lovers and criminals surround us. From the great sadness and desperation of Werthers and Don Juans we went to the great ruling images of Napoleons; from these to murderers who had that right over victims because they were greater than the victims; to men who felt privileged to approach others with a whip; to schoolboys and clerks who roared like revolutionary lions; to those pimps and subway creatures, debaters in midnight cafeterias who believed they could be great in treachery and catch the throats of those they felt were sound and well in the lassos of their morbidity; to dreams of greatly beautiful shadows embracing on a flawless screen. Because of these things we hate immoderately and punish ourselves and one another immoderately. The fear of lagging pursues and maddens us. The fear lies in us like a cloud. It makes an inner climate of darkness. And occasionally there is a storm and hate and wounding rain out of us.

Chapter One Vivek Ranadivé “IT WAS REALLY RANDOM. I MEAN, MY FATHER HAD NEVER PLAYED BASKETBALL BEFORE.” 1. When Vivek Ranadivé decided to coach his daughter Anjali’s basketball team, he settled on two principles. The first was that he would never raise his voice. This was National Junior Basketball—the Little League of basketball. The team was made up mostly of twelve-year-olds, and twelve-year-olds, he knew from experience, did not respond well to shouting. He would conduct business on the basketball court, he decided, the same way he conducted business at his software firm. He would speak calmly and softly, and he would persuade the girls of the wisdom of his approach with appeals to reason and common sense. The second principle was more important. Ranadivé was puzzled by the way Americans play basketball. He is from Mumbai. He grew up with cricket and soccer. He would never forget the first time he saw a basketball game. He thought it was mindless. Team A would score and then immediately retreat to its own end of the court. Team B would pass the ball in from the sidelines and dribble it into Team A’s end, where Team A was patiently waiting. Then the process would reverse itself. A regulation basketball court is ninety-four feet long. Most of the time, a team would defend only about twenty-four feet of that, conceding the other seventy feet. Occasionally teams played a full-court press—that is, they contested their opponent’s attempt to advance the ball up the court. But they did it for only a few minutes at a time. It was as if there were a kind of conspiracy in the basketball world about the way the game ought to be played, Ranadivé thought, and that conspiracy had the effect of widening the gap between good teams and weak teams. Good teams, after all, had players who were tall and could dribble and shoot well; they could crisply execute their carefully prepared plays in their opponent’s end. Why, then, did weak teams play in a way that made it easy for good teams to do the very things that they were so good at? Ranadivé looked at his girls. Morgan and Julia were serious basketball players. But Nicky, Angela, Dani, Holly, Annika, and his own daughter, Anjali, had never played the game before. They weren’t all that tall. They couldn’t shoot. They weren’t particularly adept at dribbling. They were not the sort who played pickup games at the playground every evening. Ranadivé lives in Menlo Park, in the heart of California’s Silicon Valley. His team was made up of, as Ranadivé put it, “little blond girls.” These were the daughters of nerds and computer programmers. They worked on science projects and read long and complicated books and dreamed about growing up to be marine biologists. Ranadivé knew that if they played the conventional way—if they let their opponents dribble the ball up the court without opposition—they would almost certainly lose to the girls for whom basketball was a passion. Ranadivé had come to America as a seventeen-year-old with fifty dollars in his pocket. He was not one to accept losing easily. His second principle, then, was that his team would play a real full-court press—every game, all the time. The team ended up at the national championships. “It was really random,” Anjali Ranadivé said. “I mean, my father had never played basketball before.” 2. Suppose you were to total up all the wars over the past two hundred years that occurred between very large and very small countries. Let’s say that one side has to be at least ten times larger in population and armed might

In temperament the Second Men were curiously different from the earlier species. The same factors were present, but in different proportions, and in far greater subordination to the considered will of the individual. Sexual vigour had returned. But sexual interest was strangely altered. Around the ancient core of delight in physical and mental contact with the opposite sex there now appeared a kind of innately sublimated, and no less poignant, appreciation of the unique physical and mental forms of all kinds of live things. It is difficult for less ample natures to imagine this expansion of the innate sexual interest; for to them it is not apparent that the lusty admiration which at first directs itself solely on the opposite sex is the appropriate attitude to all the beauties of flesh and spirit in beast and bird and plant. Parental interest also was strong in the new species, but it too was universalized. It had become a strong innate interest in, and a devotion to, all beings that were conceived as in need of help. In the earlier species this passionate spontaneous altruism occurred only in exceptional persons. In the new species, however, all normal men and women experienced altruism as a passion. And yet at the same time primitive parenthood had become tempered to a less possessive and more objective love, which among the First Men was less common than they themselves were pleased to believe. Assertiveness had also greatly changed. Formerly very much of a man's energy had been devoted to the assertion of himself as a private individual over against other individuals; and very much of his generosity had been at bottom selfish. But in the Second Men this competitive self-assertion, this championship of the most intimately known animal against all others, was greatly tempered. Formerly the major enterprises of society would never have been carried through had they not been able to annex to themselves the egoism of their champions. But in the Second Men the parts were reversed. Few individuals could ever trouble to exert themselves to the last ounce for merely private ends, save when those ends borrowed interest or import from some public enterprise. It was only his vision of a world-wide community of persons, and of his own function therein, that could rouse the fighting spirit in a man. Thus it was inwardly, rather than in outward physical characters, that the Second Men differed from the First. And in nothing did they differ more than in their native aptitude for cosmopolitanism. They had their tribes and nations. War was not quite unknown amongst them. But even in primitive times a man's most serious loyalty was directed toward the race as a whole; and wars were so hampered by impulses of kindliness toward the enemy that they were apt to degenerate into rather violent athletic contests, leading to an orgy of fraternization. It would not be true to say that the strongest interest of these beings was social. They were never prone to exalt the abstraction called the state, or the nation, or even the world-commonwealth. For their most characteristic factor was not mere gregariousness but something novel, namely an innate interest in personality, both in the actual diversity of persons and in the ideal of personal development. They had a remarkable power of vividly intuiting their fellows as unique persons with special needs. Individuals of the earlier species had suffered from an almost insurmountable spiritual isolation from one another. Not even lovers, and scarcely even the geniuses with special insight into personality, ever had anything like accurate vision of one another. But the Second Men, more intensely and accurately self-conscious, were also more intensely and accurately conscious of one another. This they achieved by no unique faculty, but solely by a more ready interest in each other, a finer insight, and a more active imagination.

In the 1990s legal scholar and public policy advocate Wendy Kaminer published a brace of books engaged with the New Age cultures of recovery and self-help. She represented an Old Left perspective on new superstition, and although she was of the same generation as the cultural studies scholars, she did exactly what Andrew Ross warned academics and elites against. She criticized the middlebrow, therapeutic culture of self-help for undermining critical thinking in popular discourse. She encouraged the debunking of superstition, deplored public professions of piety. Her books were polemical and public interventions that were addressed to the maligned liberal and more or less thoughtful reader who took an interest in the issues of the day. In some ways, her writing was a popularization of some of psychoanalytic theory scholar, sociologist, and cultural critic Philip Rieff’s and Richard Hofstadter’s critiques of a therapeutic culture of anti-intellectualism.77 She speculated that the decline of secular values in the political sphere was linked to the rise of a culture of recovery and self-help that had come out of the popularization of New Age, countercultural beliefs and practices. In both I’m Dysfunctional, You’re Dysfunctional: The Recovery Movement and Other Self-Help Fashions and Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Kaminer publicly denounced the decline of secular culture and the rise of a therapeutic culture of testimony and self-victimization that brooked no dissent while demanding unprecedented leaps of faith from its adherents.78 Kaminer’s work combined a belief in Habermasian rational communication with an uncompromising skepticism about the ubiquity of piety that for her was shared by both conservatives and liberals. For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

The true issue at stake in the exodus account is not the hostilities between Moses and Pharaoh, or between Moses and the Egyptian magicians, or between Israel and Egypt. What is most important is the contest and battle between Yahweh, the God of Israel, and the Egyptian deities, in particular Re and Pharaoh.

awkward televised hug from the new president of the United States. My curtain call worked. Until it didn’t. Still speaking in his usual stream-of-consciousness and free-association cadence, the president moved his eyes again, sweeping from left to right, toward me and my protective curtain. This time, I was not so lucky. The small eyes with the white shadows stopped on me. “Jim!” Trump exclaimed. The president called me forward. “He’s more famous than me.” Awesome. My wife Patrice has known me since I was nineteen. In the endless TV coverage of what felt to me like a thousand-yard walk across the Blue Room, back at our home she was watching TV and pointing at the screen: “That’s Jim’s ‘oh shit’ face.” Yes, it was. My inner voice was screaming: “How could he think this is a good idea? Isn’t he supposed to be the master of television? This is a complete disaster. And there is no fricking way I’m going to hug him.” The FBI and its director are not on anyone’s political team. The entire nightmare of the Clinton email investigation had been about protecting the integrity and independence of the FBI and the Department of Justice, about safeguarding the reservoir of trust and credibility. That Trump would appear to publicly thank me on his second day in office was a threat to the reservoir. Near the end of my thousand-yard walk, I extended my right hand to President Trump. This was going to be a handshake, nothing more. The president gripped my hand. Then he pulled it forward and down. There it was. He was going for the hug on national TV. I tightened the right side of my body, calling on years of side planks and dumbbell rows. He was not going to get a hug without being a whole lot stronger than he looked. He wasn’t. I thwarted the hug, but I got something worse in exchange. The president leaned in and put his mouth near my right ear. “I’m really looking forward to working with you,” he said. Unfortunately, because of the vantage point of the TV cameras, what many in the world, including my children, thought they saw was a kiss. The whole world “saw” Donald Trump kiss the man who some believed got him elected. Surely this couldn’t get any worse. President Trump made a motion as if to invite me to stand with him and the vice president and Joe Clancy. Backing away, I waved it off with a smile. “I’m not worthy,” my expression tried to say. “I’m not suicidal,” my inner voice said. Defeated and depressed, I retreated back to the far side of the room. The press was excused, and the police chiefs and directors started lining up for pictures with the president. They were very quiet. I made like I was getting in the back of the line and slipped out the side door, through the Green Room, into the hall, and down the stairs. On the way, I heard someone say the score from the Packers-Falcons game. Perfect. It is possible that I was reading too much into the usual Trump theatrics, but the episode left me worried. It was no surprise that President Trump behaved in a manner that was completely different from his predecessors—I couldn’t imagine Barack Obama or George W. Bush asking someone to come onstage like a contestant on The Price Is Right. What was distressing was what Trump symbolically seemed to be asking leaders of the law enforcement and national security agencies to do—to come forward and kiss the great man’s ring. To show their deference and loyalty. It was tremendously important that these leaders not do that—or be seen to even look like they were doing that. Trump either didn’t know that or didn’t care, though I’d spend the next several weeks quite memorably, and disastrously, trying to make this point to him and his staff.

Was opposition to the SIT so critical to the government that it was willing to sacrifice the entire credibility of the finance ministry and the law ministry in the Supreme Court? And why did government oppose the SIT so resolutely? It had certainly not opposed it in the Gujarat case, and there are several other precedents of SITs quoted in the order. Judging from the desperate behaviour of the government, the only inference that can be drawn is that this SIT had to be opposed at any cost, because important people controlling the Congresss empire were involved in the larceny. The government’s obduracy in this matter clearly reflects its growing shamelessness and brazenness about corruption. It continues to show contempt and apathy to the Supreme Court order, and instead of starting the process of implementing the order, it is focusing on how to get it reviewed, recalled or diluted, including contesting the order and seeking its recall.

Historic priority, could it be proved, would be vital evidence in a suit of contested ownership; and earlier in this century, before ethnic considerations were the overriding factors they have since become, it was more important still: possession by conquest, backed by historical continuity and stiffened by treaties, was still a valid and respectable consideration.

Even though we were still waiting for Don, therapy was well begun. We were engaged in a subtle, often predictable, and very important contest with the family about who was going to be present at the meetings. Carl and I had revealed some of what our relationship had to offer: a good-humored liking for each other, an ability to cooperate, and an insistence on remaining ourselves. I was clearly not going to be the reverential assistant to the older man. And perhaps most important, Carl had intuitively modeled some of the process of therapy for the family. By sharing insight into his own personality, he was saying by demonstration, "It's important to search for you own unconscious agenda.

NBA 2K18 Wishlist - Good Badges To Deal Problems In 2K17 The NBA 2K18 release date has basketball fans hyped. The new game in the series will be the definitive way for fans to take control of their favorite franchises and players on the Xbox One and PS4. As of the features player wish to be added into NBA 2K18, we can compare it with NBA 2K17. Today, we'll list the best badges players would like to see in the latest NBA franchise. Flashy Dunker 2K Sports has spent a large amount of time recording flashy dunk animations that look great when they trigger. Unfortunately players do not equip any of these because they get blocked at a higher rate than the basic one and two hand dunk packages. NBA 2K17 has posterizer to help with contact dunks but Flashy Dunker would be for non-contact animations. The badge would allow you to use these flashy dunk packages in traffic while getting blocked at a lower rate in NBA 2K18. Bullet Passer Badge Even with a high passer rating and Hall of Fame dimer you can still find yourself throwing slow lob passes inexplicably. These passes are easy to intercept and give the defense too much time to recover. Bullet Passer would be an increase in the speed of passes that you throw, allowing you to create open looks for teammates in 2K18 that were not possible in NBA 2K17. A strong passing game is more important than ISO ball and this badge would help with that style of play. 3 And D Badge The 3 and D badge would be an archetype in NBA 2K18 ideally but a badge version would be an acceptable substitute. This badge would once again reward players for playing good defense. The badge would trigger after a block, steal, or good shot defense and would lead to an increase in shooting percentage on the next possession from behind the 3 point arc. Dominant Post Presence Badge It's a travesty that post scorer is one of the more under-utilized archetypes in NBA 2K17. Many players that have created a post scorer can immediately tell you why they do not play it as much as their other MyPlayers, it is incredibly easy to lose the ball in the post. Whether it is a double team or your matchup, getting the ball poked loose is a constant problem. Dominant Post Presence would trigger when you attempt to post up and would be an increase in your ability to maintain possession of the ball as long as NBA 2K18 add this badge. In addition the badge would be an increase in the shooting percentage of your teammate when you pass out of the post to an open man. The Glove NBA 2K17 has too many contested shots. The shot contest rating on most archetypes is not enough to outweigh the contested midrange or 3 point rating and consistently force misses. It's obviously that height helps you contest shots in a major way but it also slows you down. However, the Glove would solve this problem in NBA 2K18. This badge would increase your ability to contest shots effectively, forcing more misses and allowing you to play better defense. Of course, there should be more other tips and tricks for NBA 2K18. If you have better advices, tell us on the official media. The NBA 2K18 Early Tip-Off Weekend starts September 15th. That's a total of four days for dedicated fans to get in the game and try its new features before other buyers. The game is completely unlocked for Early Tip-Off Weekend. Be sure to make enough preparation for the upcoming event.

Here in Alpha City, we have a common saying: “What we call ‘sky’ is merely a figment of our narrative.” The most dreamy-eyed among us seem to adorn themselves and their aspirations in that proverb and you’ll see it everywhere: in advertisements on the sides of streetcars and auto-rickshaws, spelled out in studs and rhinestones on designer jackets, emblazoned in the intricate designs of facial tattoos—even painted on city walls by putrid vandals and inspiring street artists. There is something glorious about kneading out into the doughy firmament the depth and breadth of one’s own universe, in rendering the contours of a sky whose limits are predicated only upon the bounds of one’s own imagination. The fact of the matter is that we cannot see the natural sky at all here. It is something like a theoretical mathematical expression: like the square-root of ‘negative one’—certainly it could be said to have a purpose for existing, but to cast eyes upon it, in its natural quantity, would be something akin to casting one’s eyes upon the raw elements comprising our everyday sustenance. How many of us have even borne close witness to the minute chemical compounds that react to lend battery power to our portable electronics? The sky is indeed such a concealed fixture now. It is fair to say that we have purged our memories of its true face and so we can only approximate a canvas and project our desires upon it to our heart’s dearest fancy. The most cynical among us would ostensibly declare it an unavoidable tragedy, but perhaps even these hardened individuals could not remember the naked sky well enough to know if what they were missing was something worthwhile. Perhaps, it’s cynical of me to say so! In any case, we have our searchlights pointed upwards and crisscrossing that expanse of heavens as though to make some sensational and profane joke of ourselves to the surrounding universe. We beam already video images of beauty pageants and dancing contests with smiling mannequins who look like buffoons. And so, the face of space cloaks itself behind our light pollution—in this respect, our mirrored sidewalks and lustrous streets do little to help our cause—and that face remains hidden from us in its jeering ridicule, its mocking laughter at this inexorable farce of human existence.

In 1974, San Francisco newspaper heiress Patty Hearst was kidnapped by a radical group called the Symbionese Liberation Army, whose goals included “death to the fascist insect that preys upon the life of the people.” After being kept in a closet for a while, she came to identify with her new peer group. Before long, she was enthusiastically helping them generate income, at one point brandishing a machine gun during a bank robbery. When left alone, with an opportunity to escape, she didn’t take it. She later described the experience: “I had virtually no free will until I was separated from them for about two weeks. And then it suddenly, you know, slowly began to dawn that they just weren’t there anymore. I could actually think my own thoughts.” Hearst didn’t just accept her captors’ “subjective” beliefs, such as ideology; she bought into their views about how the physical world works. One of her captors “didn’t want me thinking about rescue because he thought that brain waves could be read or that, you know, they’d get a psychic in to find me. And I was even afraid of that.” Hearst’s condition of coerced credulity is called the Stockholm syndrome, after a kidnapping in Sweden. But the term “syndrome” may be misleading in its suggestion of abnormality. Hearst’s response to her circumstances was probably an example of human nature functioning properly; we seem to be “designed” by natural selection to be brainwashed. Some people find this prospect a shocking affront to human autonomy, but they tend not to be evolutionary psychologists. In Darwinian terms, it makes sense that our species could contain genes encouraging blind credulity in at least some situations. If you are surrounded by a small group of people on whom your survival depends, rejecting the beliefs that are most important to them will not help you live long enough to get your genes into the next generation. Confinement with a small group of people may sound so rare that natural selection would have little chance to take account of it, but it is in a sense the natural human condition. Humans evolved in small groups—twenty, forty, sixty people—from which emigration was often not a viable option. Survival depended on social support: sharing food, sticking together during fights, and so on. To alienate your peers by stubbornly contesting their heartfelt beliefs would have lowered your chances of genetic proliferation. Maybe that explains why you don’t have to lock somebody in a closet to get a bit of the Stockholm syndrome. Religious cults just offer aimless teenagers a free bus ride to a free meal, and after the recruits have been surrounded by believers for a few days, they tend to warm up to the beliefs. And there doesn’t have to be some powerful authority figure pushing the beliefs. In one famous social psychology experiment, subjects opined that two lines of manifestly different lengths were the same length, once a few of their “peers” (who were in fact confederates) voiced that opinion.

regularly made an effort to remember one of the most important lessons from my training: There’s no hierarchy of pain. Suffering shouldn’t be ranked, because pain is not a contest. Spouses often forget this, upping the ante on their suffering—I had the kids all day. My job is more demanding than yours. I’m lonelier than you are. Whose pain wins—or loses? But pain is pain.

A corrupt media corrupts the integrity of elections, and the constant flow of negative stories from journalists out to get Trump undermined public faith in their ability to report basic facts. They could hardly cover daily stories of little importance without denigrating the president. how could they be expected to stand as neutral arbiters of a contested election? The media lied about Trump's successes, made up damaging stories, and worked with anonymous sources to publish fake stories for four years...Corporate media hid or downplayed the Trump administration's accomplishments, such as historic peace agreements in the Middle East, no new wars, hostage rescues, the repositioning of the country to take on China, bolstering U.S. energy production so that the country was less reliant on foreign adversaries, and the strengthening of NATO by directing countries to fund more of their own defense. The pre-COVID wage and job growth was creating what Trump called a 'blue-collar boom,' which was a boon to all ethnic groups, but it was downplayed in favor of liberals' alleging Trump was racist.

Writing to Gov. Nicholas Cooke on October 12, 1776, he explained, The Advantages arising from a judicious appointment of Officers, and the fatal consequences that result from the want of them, are too obvious to require Arguments to prove them; I shall, therefore, beg leave to add only, that as the well doing, nay the very existence of every Army, to any profitable purposes, depend upon it, that too much regard cannot be had to the choosing of Men of Merit and such as are, not only under the influence of a warm attachment to their Country, but who also possess sentiments of principles of the strictest honor. Men of this Character, are fit for Office, and will use their best endeavours to introduce that discipline and subordination, which are essential to good order, and inspire that Confidence in the Men, which alone can give success to the interesting and important contest in which we are engaged. 50 Washington consistently underscored his view of the “immense consequence” of having “men of the most respectable characters” as the officers surrounding the commanderin chief. He wrote years later to Secretary of War, James McHenry as a new army was being contemplated to address the post-French Revolutionary government: To remark to a Military Man how all important the General Staff of an Army is to its well being, and how essential consequently to the Commander in Chief, seems to be unnecessary; and yet a good choice is of such immense consequence, that I must be allowed to explain myself. The Inspector General, Quartermaster General, Adjutant General, and Officer commanding the Corps of Artillerists and Engineers, ought to be men of the most respectable characters, and of first rate abilities; because, from the nature of their respective Offices, and from their being always about the Commander in Chief who is obliged to entrust many things to them confidentially, scarcely any movement can take place without their knowledge. It follows then, that besides possessing the qualifications just mentioned, they ought to have those of Integrity and prudence in

The most important behavior on your part involves dedicating a disproportionate share of your own time, attention, and discretionary resources to creating new business models. Existing businesses, and the leaders in charge of them, face little difficulty in articulating their needs, building a case for their support, and attracting people. Entrepreneurial initiatives, on the other hand, are usually seen as marginal or unimportant in their early stages. Unless you personally allocate to them disproportionate attention, disproportionate resources, and disproportionate talent, they will get squeezed by the existing business to the extent that they never have a chance to take off. Your challenge is to provide counterpressure to the inertial forces that lead your people to constantly attend to the demands of today’s business. [...] By disproportionate resources, we mean budget, access to operating capacity or operating assets, and, most vitally, the very best people. Ironically, these are the very resources that are highly desired by managers of the existing business, who are apt to hotly contest any other claim on them. Like the payment of disproportionate attention, the disproportionate allocation of resources to new business models has its costs. Every dollar and every hour of operations capacity allocated disproportionately to entrepreneurial initiatives is money and time denied the existing business. Disproportionate allocation must be a deliberate process, with commitment of resources being visibly recognized as a matter of strategic choice, not a struggle between long- and short-term goals. [...] Finally, you must be prepared for your organization’s top talent to work on entrepreneurial initiatives. This can create a painful dilemma. When top talent works on an entrepreneurial initiative, the current business is weakened accordingly. However, if only mediocre talent is assigned to the difficult task of new business development, the ventures are doomed. Furthermore, allowing ventures to be run by mediocre people sends an even stronger signal to the rest of the business about your real priorities. The smart people in the firm will recognize that business development is not truly a priority for you, and they will organize their own priorities accordingly. The message: If you don’t walk the talk, only the dumb people will listen.

Warren Buffett’s appendix to the fourth revised edition of The Intelligent Investor describes a contest in which each of the 225 million Americans starts with $1 and flips a coin once a day. The people who get it right on day one collect a dollar from those who were wrong and go on to flip again on day two, and so forth. Ten days later, 220,000 people have called it right ten times in a row and won $1,000. “They may try to be modest, but at cocktail parties they will occasionally admit to attractive members of the opposite sex what their technique is, and what marvelous insights they bring to the field of flipping.” After another ten days, we’re down to 215 survivors who’ve been right 20 times in a row and have each won $1 million. They write books titled like How I Turned a Dollar into a Million in Twenty Days Working Thirty Seconds a Morning and sell tickets to seminars. Sound familiar?

On Writing The most important is that the writer’s original perception of a character or characters may be as erroneous as the readers. Running a close second was the realization that stopping a piece of work just because it’s hard, either emotionally or imaginatively is a bad idea. Sometimes you have to go on when you don’t feel like it, and sometimes you’re doing god work when it feels like all you’re managing is to shovel shit from a sitting position. The idea that creative endeavor and mind-altering substances are entwined is one of the great pop-intellectual myths of our time. Four twentieth century writers; Hemingway, Fitzgerald, Sherwood Anderson and the poet Dylan Thomas. They are the writers who largely formed our vision of an existential English speaking wasteland where people have been cut off from one another and live in an atmosphere of strangulation and despair. These concepts are very familiar to most alcoholics; the common reaction to them is amusement. Substance abusing writers are just substance abusers - common garden variety drunks and druggies, in other words. Any claims that the drugs and alcohol are necessary to dull a finer sensibility are just the usual self-serving bullshit…. for an addict, the right to the drink or drug of choice must be preserved at all costs. Hemingway and Fitzgerald didn’t drink because they were creative, alienated, or morally weak. They drank because that’s what alkies are wired up to do. Creative people probably do run a greater risk of alcoholism and addiction than those in some other jubs, but so what? We all look pretty much the same when we’re puking in the gutter. You can approach the act of writing with nervousness, excitement, hopefulness, or even despair - the sense that you can never completely put on the pages what’s in your mind and heart. You can come to the act with fists clenched and your eyes narrowed, ready to kick ass and take names. You can come to it because you want a girl to marry you, or because you want to change the world. Come to it any way but lightly. Let me say it again, you must not come lightly to the blank page. I am not asking you to come reverently or unquestioningly; I’m not asking you to be politically correct or to cast aside your sense of humor (please God you have one). This isn’t a popularity contest, it isn’t the moral olympics and it’s not church. But it’s writing, damn it, not washing the car. If you take it seriously, we can do business. If you can’t or won’t, it’s time for you to close the book and do something else.

Normally when we think about politics, we think about issues, policies, programs - the stuff of day-to-day government. Or we think of the contest of politics - the parties, the polls, the candidates, the strategies. These are all important questions, of course, but they are only surface manifestations of deeper political issues, issues which are moral, psychological, and ultimately, spiritual. Politics is all about how we live together as human beings, and all spiritual practices point to one profound truth about human life - that only love leads to peace, hatred never does. This is as true for nations as it is for individuals.

What’s more important than making a startup attractive to investors in a beauty-contest format is to make them viable in real life.

Josh Miller, 22 years old. He is co-founder of Branch, a “platform for chatting online as if you were sitting around the table after dinner.” Miller works at Betaworks, a hybrid company encapsulating a co-working space, an incubator and a venture capital fund, headquartered on 13th Street in the heart of the Meatpacking District. This kid in T-shirt and Bermuda shorts, and a potential star of the 2.0 version of Sex and the City, is super-excited by his new life as a digital neo-entrepreneur. He dropped out of Princeton in the summer of 2011 a year before getting his degree—heresy for the almost 30,000 students who annually apply to the prestigious Ivy League school in the hope of being among the 9% of applicants accepted. What made him decide to take such a big step? An internship in the summer of 2011 at Meetup, the community site for those who organize meetings in the flesh for like-minded people. His leader, Scott Heiferman, took him to one of the monthly meetings of New York Tech Meetup and it was there that Miller saw the light. “It was the coolest thing that ever happened to me,” he remembers. “All those people with such incredible energy. It was nothing like the sheltered atmosphere of Princeton.” The next step was to take part in a seminar on startups where the idea for Branch came to him. He found two partners –students at NYU who could design a website. Heartened by having won a contest for Internet projects, Miller dropped out of Princeton. “My parents told me I was crazy but I think they understood because they had also made unconventional choices when they were kids,” says Miller. “My father, who is now a lawyer, played drums when he was at college, and he and my mother, who left home at 16, traveled around Europe for a year. I want to be a part of the new creative class that is pushing the boundaries farther. I want to contribute to making online discussion important again. Today there is nothing but the soliloquy of bloggers or rude anonymous comments.” The idea, something like a public group email exchange where one can contribute by invitation only, interested Twitter cofounder Biz Stone and other California investors who invited Miller and his team to move to San Francisco, financing them with a two million dollar investment. After only four months in California, Branch returned to New York, where it now employs a dozen or so people. “San Francisco was beautiful and I learned a lot from Biz and my other mentors, but there’s much more adrenaline here,” explains Miller, who is from California, born and raised in Santa Monica. “Life is more varied here and creating a technological startup is something new, unlike in San Francisco or Silicon Valley where everyone’s doing it: it grabs you like a drug. Besides New York is the media capital and we’re an online publishing organization so it’s only right to be here.”[52]

The Math Works; Work the Math I don’t win many popularity contests with this proclamation. We have all heard it before. Sales is a numbers game. I dislike hearing that as much as the next guy. It isn’t complimentary; it doesn’t make us feel smart or important. I get that. But it doesn’t make the statement any less true: The math works.

The four factors reinforced the bureaucratic impulses of Western societies. Instinctively defensive, operating under a compliance mentality supported by their financiers and government regulations, companies lost the entrepreneurial appetite for transforming markets with big innovation. As the managerialist disposition for predictability and preservation seized the corporate world, capitalism lost its orientation. It wrecked its compass for economic dynamism and competition that contests markets. Now capitalism is challenged, not from outside competition, but by the four horsemen of capitalist decline. The existential challenge of capitalism in the twenty-first century is a growing inability to foster contestable innovation and entrepreneurial competition. The importance can hardly be exaggerated: reversing capitalism’s decline is pivotal to stopping the growing populist unrest in the West. Capitalism is no longer what most people think it is.

In the early 1990s, a group of people accused of sexual abuse formed the 'False Memory Syndrome Foundation' (FMSF). The FMSF's primary goal was to advocate on behalf of parents accused of child sexual abuse by their adult children, but the Foundation also became an important resource for people accused of sexual abuse by minors. Importantly, the Foundation attracted academics from a range of discliplines whose experise had been contested or challenged by the legitimisation of children's and women's testimony of sexual abuse.

But this obsession with the most minor activities of our everyday life means that they function as a kind of highly charged political battleground. The result is that struggles are no longer fought over political ideologies. Instead, the politics we become passionately invested in are those that are closely related to our habits and bodies. Indeed we become deeply interested in what some have called ‘bio-politics’ (Foucault, 1978). Broadly put, this involves political contestation focusing on life itself (Esposito, 2008). This means political struggles take place around the most basic aspects such as bodily health and lifestyle. No big ideas here. The pressing political questions are no longer your position on patriarchy – it is how many burgers you ate this month or where you stand on spray-tanning. The increasing importance of this kind of bio-politics can be seen in the fact that many contemporary political movements today are focused on quotidian issues close to the body such as health, food and lifestyle. And one of the central demands which is often bound up with these bio-political movements is a demand for authenticity – real food, real wine, real music and the ability to live a real life which is not artificially clouded by various in-authenticities.

FREE CITIES AND THE BOURGEOISIE Contemporary conventional wisdom has it that democracy will not emerge without the existence of a strong middle class, that is, a group of people who own some property and are neither elites nor the rural poor. This notion finds its origins in English political development, which to a greater degree than any other European country (with the possible exception of Holland) saw the early emergence of cities and an urban-based bourgeoisie. The urban middle class played a key role in Parliament and gained substantial economic and political power well prior to the Civil War and Glorious Revolution. It was a powerful counterweight to the great lords and the king in their three-way contest for power. The rise of an urban bourgeoisie was part of a broader Western European shift that encompassed the Low Countries, northern Italy, and the Hanseatic port cities of northern Germany as well. This important phenomenon has been described at length by authors from Karl Marx to Max Weber to Henri Pirenne.15 Marx made the “rise of the bourgeoisie” the centerpiece of his entire theory of modernization, a necessary and inevitable stage in the developmental process of all societies. The existence of free cities explains, as we

I killed a gholam,” Mat said. “I freed Illian from Sammael.” “I married the Empress of the Seanchan.” “Mat,” Rand said, “are you really trying to get into a bragging contest with the Dragon Reborn?” He paused for a moment. “Besides, I cleansed saidin. I win.” “Ah, that’s not really worth much,” Mat said. “Not worth much? It’s the single most important event to happen since the Breaking.” “Bah. You and your Asha’man are already crazy,

The story, which has seemed to be all about religion and military developments, is actually mostly about politics: access to government revenue and services, a say in decision-making, and a modicum of social justice. True, one side is Sunni and the other Shia, but this is not a theological conflict rooted in the seventh century. ISIS and its allies have triumphed because the Sunni populations of Mosul and Tikrit and Fallujah have welcomed and supported them—not because of ISIS’s disgusting behavior, but in spite of it. The Sunnis in these towns are more afraid of what their government may do to them than of what the Sunni militia might. They have had enough of years of being marginalized while suffering vicious repression, lawlessness, and rampant corruption at the hands of Iraq’s Shia-led government. What is happening now—not its details, but its essentials—was clearly evident at the time of President Bush’s “surge” seven years ago. The premise for the added American troops then was that insecurity in Iraq blocked political reconciliation. If the violence could be reduced, the administration argued, reconciliation would follow—but it didn’t. The important agreements on the eighteen political “benchmarks” specified by the US never were carried out and haven’t been to this day. (They included, for example, laws that were supposed to distribute oil revenue equitably and reverse the purge of Baathists from government.) When a government is wrenched apart, especially an authoritarian one, a struggle for political power immediately fills the vacuum. In Iraq the struggle has been, and continues to be, within sectarian groups almost as much as between them. Among the Shia, for example, Muqtada al-Sadr has openly opposed Maliki. The US presence forced the struggle into nonviolent channels for a while, but it could neither remove nor resolve the multiple contests for political power that continued to be fought.

When the British attacked Havana in 1762, Admiral de Hevia failed to scuttle the ships under his command. Thus, his ships fell into the hands of the British. The Admiral was returned to Spain where he was court-martialed, stripped of his titles and sentenced to house arrest for 10 years. Fortunately, he was pardoned three years later, on September 17, 1765. Reinstated he returned to active duty as the commander of the Marine Corps in Cadiz. He died seven years later on December 2, 1772, at Isla de León, Spain. Havana being under the rule of the British governor Sir George Keppel, the 3rd Earl of Albemarle, the British opened trade with their North American and Caribbean colonies, causing a dramatic transformation in the culture of Cuba, as well as bringing an increase to the population. Thousands of additional slaves were brought to the island under British rule, ostensibly to work on the new sugar plantations. The British occupation, however, didn’t last long, since the Seven Years’ War ended less than a year after the British arrived, and with the signing of the Peace of Paris Treaty the English agreed to surrender Cuba in exchange for Florida. In Britain, many people believed they could have done better, had they included Mexico and some of the colonies in South America, as part of the deal. The Florida Keys, not being directly connected to the Florida mainland, also remained in dispute, but it was not contested as long as free trade was permitted. After the deal was made with the British, Spain retained control of Cuba until after the secessionist movements were ended with the Treaty of Paris, signed on December 10, 1898. The United States Senate ratified the treaty on February 6, 1899. In 1793, many more slaves were imported into Cuba when French slave owners fled from Haiti during the Slave Rebellion, also known as the Haitian Revolution. This brought 30,000 white refugees and their slaves into Cuba. With their knowledge of coffee and sugar processing, they founded many new plantations. This period of the English occupation and French influx, although chronologically short, was when the floodgates of slavery were opened wide. It was at this time that the largest numbers of black slaves ever, were imported into the country.

The small and seemingly benign remit of student bodies has far-reaching effects. The whole idea behind student council is to prepare future citizens to run the country by exposing them to democratic practice. What lessons is it teaching them, then? That government is basically a popularity contest vested with the minor task of organizing fun events irrespective of actual responsibility. Because the really important decisions are quietly made by unelected people. Sound like any country you know? Student

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Many Jains worship at Hindu temples and participate in Hindu festivals. These issues are, of course, greatly complicated by the fact that the status of "Hinduism" as a unified religious tradition is itself doubtful and contested, and that "Hindu identity" is a historically recent phenomenon. The modern tendency is probably in the direction of a Jain identity separate from that of Hindus, but this transformation is far from complete and will probably never be completed. There appear to be, moreover, countervailing forces. For example, my own general observation is that, as religious politics has become increasingly important in India, large numbers of Jains have identified with the Hindu nationalist viewpoint with hardly a second thought.

However, the “one person, one vote” democratic process has the drawback of having leaders selected via popularity contests by people who are largely not doing the sort of thoughtful review of capabilities that most organizations would do when trying to find the right person for an important job. Democracy has also been shown to break down in times of great conflict.

You know,” I said as we trudged homeward, “this is an important occasion, and not just because of this great discovery. According to my calculations, tomorrow will be our second anniversary on the island “ “Is this really true?” Elizabeth asked. “I can hardly believe so much time has passed.” “It is true, my dear,” I said. Think of all of the adventures that we have had and that we are safe, well-fed and happy. I am going to declare tomorrow a special day of celebration.” “You mean that we are going to have a party?” cried Francis, jumping for joy. “Oh, I can hardly wait!” Actually, Francis did not have long to wait, for when the morning dawned, Elizabeth and I had the entire day’s festivities planned. Greeting my sons on the lawn beneath Falcon’s Nest, I said, “For the past two years, you boys have been practicing wrestling, running, swimming, shooting and horseback riding here on the island. Now, we are going to determine the champions of these feats.” So, the competitions began, with Elizabeth cheering the boys and Turk and Flora running alongside them. Unquestionably, the highlight of the day was the horseback-riding event. Fritz mounted Lightfoot and Ernest rode Grizzle, but they were no match for Jack’s skillful handling of the wild buffalo. A practiced groom could not have managed a thoroughbred horse with more grace and ease. “Jack, my boy,” I boomed, “I hereby declare you the winner of this contest.” “No, Papa.” interrupted Francis. “You haven’t seen what I can do yet.” Francis rode into the arena, mounted on his young buffalo bull, Broumm, which was just four months old. Elizabeth had made a saddle of kangaroo skin and stirrups that adjusted to Francis’s little legs.

If a networked product can begin to win over a series of networks faster than its competition, then it develops an accumulating advantage. These advantages, naturally, manifest as increasing network effects across customer acquisition, engagement, and monetization. Smaller networks might unravel and lose their users, who might switch over. Naturally, it becomes important for every player to figure out how to compete in this type of high-stakes environment. But how does the competitive playbook work in a world with network effects? First, I’ll tell you what it’s not: it’s certainly not a contest to see who can ship more features. In fact, sometimes the products seem roughly the same—just think about food-delivery or messaging apps—and if not, they often become undifferentiated since the features are relatively easy to copy. Instead, it’s often the dynamics of the underlying network that make all the difference. Although the apps for DoorDash and Uber Eats look similar, the former’s focus on high-value, low-competition areas like suburbs and college towns made all the difference—today, DoorDash’s market share is 2x that of Uber Eats. Facebook built highly dense and engaged networks starting with college campuses versus Google+’s scattered launch that built weak, disconnected networks. Rarely in network-effects-driven categories does a product win based on features—instead, it’s a combination of harnessing network effects and building a product experience that reinforces those advantages. It’s also not about whose network is bigger, a counterpoint to jargon like “first mover advantage.” In reality, you see examples of startups disrupting the big guys all the time. There’s been a slew of players who have “unbundled” parts of Craigslist, cherry-picking the best subcategories and making them apps unto themselves. Airbnb, Zillow, Thumbtack, Indeed, and many others fall into this category. Facebook won in a world where MySpace was already huge. And more recently, collaboration tools like Notion and Zoom are succeeding in a world where Google Suite, WebEx, and Skype already have significant traction. Instead, the quality of the networks matters a lot—which makes it important for new entrants to figure out which networks to cherry-pick to get started, which I’ll discuss in its own chapter.

I don’t mean you individually; but Churchmen do. They treat us as if we were some strange kind of creatures, from the heart of Africa perhaps. They don’t think we are just like themselves: as well educated; meaning as well; with as much right to our own ideas.” Mr. May could scarcely restrain a laugh. “Just like themselves.” The idea of a Dissenter setting up to be as well educated, and as capable of forming an opinion, as a cultivated Anglican, an Oxford man, and a beneficed clergyman, was too novel and too foolish not to be somewhat startling as well. Mr. May was aware that human nature is strangely blind to its own deficiencies, but was it possible that any delusion could go so far as this? He did laugh a little — just the ghost of a laugh — at the idea. But what is the use of making any serious opposition to such a statement? The very fact of contesting the assumption seemed to give it a certain weight. “Whenever this is done,” said Phœbe, with serene philosophy, “I think you may expect a revulsion of feeling. The class to which papa belongs is very friendly to the Established Church, and wishes to do her every honour.” “Is it indeed? We ought to be much gratified,” said Mr. May. Phœbe gave him a quick glance, but he composed his face and met her look meekly. It actually diverted him from his pre-occupation, and that is a great deal to say. “We would willingly do her any honour; we would willingly be friends, even look up to her, if that would please her,” added Phœbe, very gravely, conscious of the importance of what she was saying; “but when we see clergymen, and common persons also, who have never had one rational thought on the subject, always setting us down as ignorant and uncultured, because we are Dissenters — —” “But no one does that,” said Ursula, soothingly,

Throughout the country, eyes turned to Ottawa, where the candidates would inaugurate what one Illinois abolitionist regarded as “a contest for the advancement of the kingdom of Heaven or the kingdom of Satan—a contest for an advance or a retrograde in civilization.”263 The New York Times prophetically remarked: “The battle must be close, severe, and doubtful. That it will be well fought is certain, and its results will be both important and memorable.”264

(1) The Mindset of Strategy and Positioning (心持ちの事　付　座之次第) ◎ With regards to mindset as you engage in a contest, be calmer than normal and try to see into your opponent’s mind. The enemy whose voice becomes higher in pitch, eyes widen, face reddens, muscles bulge and face grimaces is basically incompetent and will [clumsily] hit through to the ground. When faced with a [second-rate] adversary such as this, maintain serenity of mind and observe his face dispassionately so as not to provoke him. Then, taking hold of your sword, smile and assume a position lower than the upper stance (jōdan). Coolly evade his blow as he tries to attack you. When the enemy appears somewhat perturbed by your unusual attitude, this is the time to strike. Also, if your opponent is quiet, eyes narrowed, body at ease, and he is holding his sword in a relaxed manner as if his fingers are floating on the hilt, assume that he is an expert. Do not saunter carelessly into his range. You must seize the initiative and assail him skillfully, driving him back and striking in quick succession. If you are nonchalant with such a competent opponent, he will force you back. It is crucial to ascertain how capable your enemy is. In terms of where you should position yourself, the same conditions apply in both spacious or cramped locations. Step in so that walls will not impede your sword swings from either side. Take an approximate stance with the long sword and nimbly close in on your foe. If your sword should collide with some barrier, the enemy will become emboldened and will hem you in. If your sword looks as if it might scrape the ceiling, determine the actual height with the tip and be mindful thereafter. You can employ either sword for this, as long as it is the one that cannot be used [in attack while you do this]. Keep the light behind you. With your usual training, be prepared to freely apply any kind of technique with a relaxed mind, but always execute with urgency. It is important to adapt according to the circumstances. (2) About Gaze (目付之事) ◎ Direct your eyes on the enemy’s face. Do not focus on anything else. Since the mind is projected in [facial] expressions, there is no place more revealing than the face to fix one’s gaze. The way of observing the enemy’s face is the same as looking through the mist at trees and rocks on an island two and a half miles [4 km] in the distance. It is the same as peering at [and identifying] birds perched atop a shanty 100 yards [91 meters] away through the falling sleet. It is also akin to beholding a decorative wooden board used to cover the ridge and purlin ends of a roof gable or the tiles on a hut. Calmly focus your gaze [to take everything in].

made an effort to remember one of the most important lessons from my training: There’s no hierarchy of pain. Suffering shouldn’t be ranked, because pain is not a contest.

Drive can be thought of as how far you’re willing to push, and how important this race or contest is.

Our books, our articles, our ideas are important, without a doubt—but we are more than writers, so we should protect our real-world time just as we protect our scheduled writing time. Spend your leisure time hanging out, finding new trails, building canoes, agitating against The System, perfecting your apple fritter recipe, or holding a staring contest with your inscrutable cat. It doesn’t matter what you do as long as you don’t spend your free time writing—there’s time during the work week for that.

The argument came to a head in the first contested election on American soil, May 17, 1637, an important date in the development of American democracy. The issue was religious; but behind it was the question of good, orderly government. If the antinomians had their way, it was argued, religion and government would cease to be based on reasoned argument, and learning, and the laws of evidence, and would come to rest entirely on heightened emotion—a form of continuous revivalism with everyone claiming to be inspired by the Holy Spirit. The issue was settled at a crowded outdoor meeting in Cambridge. ‘There was a great danger of a tumult that day. [The antinomians] grew into fierce speeches; and some laid hands on others; but seeing themselves too weak [in numbers], they grew quiet.’69 Winthrop was triumphantly reelected governor, the antinomians being ‘quite left out’ in the voting. So from 1637 Winthrop was free to resume his clear and insistent policy of imposing orthodoxy on the colony by punishment, exclusion, and banishment.70

Alongside Transcendentalism, pragmatism became the most important and influential philosophical tradition ever produced in America. Indeed, pragmatism can be seen as the philosophical heir of the Transcendentalists’ antiestablishment impulse, with its recognition of the artificiality and potential tyranny of intellectual conventions. But pragmatism took this logic two steps further by developing both a more rigorous epistemology and methodology. It focused on the products of mental activity, as well as on the processes by which they are created. Pragmatism abandoned the search for universal, timeless truth and emphasized instead that a proposition is true if the practical consequences it implies or predicts do in fact follow in experience. A philosophy that welcomed the dynamism of truth, pragmatism reflects the vibrant, contested, and democratic society from which it came, while seeking to advance the better angels of its nature.

Baldwin said, “That’s why it’s so important for us to make sure we share everything we have. I know all about the pissing contests we could get into and the who did what when. I don’t care about credit for this.

While an historical analysis of the understanding and use of partnership in the ecumenical movement is helpful and worthwhile in itself, it can also serve a larger purpose. As Bauerochse notes in his study, “historical recollection can be an important aid in understanding current problems and difficulties in partnership relations . . . and can also provide a stimulus for developing new forms of such relationships.”7 In this spirit, this book will follow or trace four themes or issues that, given the contested history described above, seem to constantly reappear in the historical narrative and which, especially for those of us from a Global Christian perspective, continue today as barriers to living out relationships of mutuality. While each theme is treated as a separate issue, it must be noted that in reality they all touch, influence, and reinforce one another, each contributing in its

When you play a soldier, you play it to the hilt. Nobody talks about what's obvious. Something staring you in the eye, you look around it and grumble about the weather. Anything important will come out in its own time. Soldiers have nothing to look forward to, making patience an easy virtue, and sometimes it's not just a virtue, but a contest of indifference.

Even more threatening, though, is another category of social “wreckage” that Spitzer terms social dynamite. This term, like “social junk,” reflects the perspective of privileged groups. This group sees and feels its exclusion, and also resists it, contesting also thus usually stifling terms of their “inclusion” in the prevailing systems. More importantly, they organize to challenge those systems—here, the carceral state and its reinforcement of economic exploitation. Included here are the impoverished low-wage working-class, unemployed youth who often do not appear in statistical summaries of the economies. These youthful spirits are often not bowed and crushed by their disadvantage and so they fight to change the social order.