Convenient Related Quotes

Eroticism is mystique; that is, the aura of emotion and imagination around sex. It cannot be 'fixed' by codes of social or moral convenience, whether from the political left or right. For nature's fascism is greater than that of any society. There is a daemonic instability in sexual relations that we may have to accept.

Soon after the completion of his college course, his whole nature was kindled into one intense and passionate effervescence of romantic passion. His hour came,—the hour that comes only once; his star rose in the horizon,—that star that rises so often in vain, to be remembered only as a thing of dreams; and it rose for him in vain. To drop the figure,—he saw and won the love of a high-minded and beautiful woman, in one of the northern states, and they were affianced. He returned south to make arrangements for their marriage, when, most unexpectedly, his letters were returned to him by mail, with a short note from her guardian, stating to him that ere this reached him the lady would be the wife of another. Stung to madness, he vainly hoped, as many another has done, to fling the whole thing from his heart by one desperate effort. Too proud to supplicate or seek explanation, he threw himself at once into a whirl of fashionable society, and in a fortnight from the time of the fatal letter was the accepted lover of the reigning belle of the season; and as soon as arrangements could be made, he became the husband of a fine figure, a pair of bright dark eyes, and a hundred thousand dollars; and, of course, everybody thought him a happy fellow. The married couple were enjoying their honeymoon, and entertaining a brilliant circle of friends in their splendid villa, near Lake Pontchartrain, when, one day, a letter was brought to him in that well-remembered writing. It was handed to him while he was in full tide of gay and successful conversation, in a whole room-full of company. He turned deadly pale when he saw the writing, but still preserved his composure, and finished the playful warfare of badinage which he was at the moment carrying on with a lady opposite; and, a short time after, was missed from the circle. In his room,alone, he opened and read the letter, now worse than idle and useless to be read. It was from her, giving a long account of a persecution to which she had been exposed by her guardian's family, to lead her to unite herself with their son: and she related how, for a long time, his letters had ceased to arrive; how she had written time and again, till she became weary and doubtful; how her health had failed under her anxieties, and how, at last, she had discovered the whole fraud which had been practised on them both. The letter ended with expressions of hope and thankfulness, and professions of undying affection, which were more bitter than death to the unhappy young man. He wrote to her immediately: I have received yours,—but too late. I believed all I heard. I was desperate. I am married, and all is over. Only forget,—it is all that remains for either of us." And thus ended the whole romance and ideal of life for Augustine St. Clare. But the real remained,—the real, like the flat, bare, oozy tide-mud, when the blue sparkling wave, with all its company of gliding boats and white-winged ships, its music of oars and chiming waters, has gone down, and there it lies, flat, slimy, bare,—exceedingly real. Of course, in a novel, people's hearts break, and they die, and that is the end of it; and in a story this is very convenient. But in real life we do not die when all that makes life bright dies to us.

No story has a beginning, and no story has an end. Beginnings and endings may be conceived to serve a purpose, to serve a momentary and transient intent, but they are, in their fundamental nature, arbitrary and exist solely as a convenient construct in the minds of man. Lives are messy, and when we set out to relate them, or parts of them, we cannot ever discern precise and objective moments when any given event began. All beginnings are arbitrary.

Sometimes I wish I could shrink into someone more convenient.

While Pakistan plunged into civil war, Kissinger looked for massacres committed by Bengalis, to generate a moral equivalence that would exonerate Yahya. It would be convenient for Nixon and Kissinger to be able to say that both sides were equally rotten.

As children get older, this incidental outdoor activity--say, while waiting to be called to eat--becomes less bumptious, physically and entails more loitering with others, sizing people up, flirting, talking, pushing, shoving and horseplay. Adolescents are always being criticized for this kind of loitering, but they can hardly grow up without it. The trouble comes when it is done not within society, but as a form of outlaw life. The requisite for any of these varieties of incidental play is not pretentious equipment of any sort, but rather space at an immediately convenient and interesting place. The play gets crowded out if sidewalks are too narrow relative to the total demands put on them. It is especially crowded out if the sidewalks also lack minor irregularities in building line. An immense amount of both loitering and play goes on in shallow sidewalk niches out of the line of moving pedestrian feet.

To all accusations of excessive development the administrators can reply, as they will if pressed hard enough, that they are giving the public what it wants, that their primary duty is to serve the public not preserve the wilds. "Parks are for people" is the public relations slogan, which decoded means that the parks are for people-in-automobiles. Behind the slogan is the assumption that the majority of Americans, exactly like the managers of the tourist industry, expect and demand to see their national parks from the comfort, security and convenience of their automobiles. Is this assumption correct? Perhaps. Does that justify the continued and increasing erosion of the parks? It does not.

Our present ecological crisis, the biggest single practical threat to our human existence in the middle to long term, has, religious people would say, a great deal to do with our failure to think of the world as existing in relation to the mystery of God, not just as a huge warehouse of stuff to be used for our convenience.

A lot of what we do in relationships involve compromises. A lot of our relationships are exchanges in currencies like affection, acceptance, money, sexual and other sorts of pleasure, shelter, convenience, belonging etc. The self in relation with the communal is always trading something. The important question is what aspect of the self should not be traded.

Society' consists mostly of women. Women carry on most of its processes, therefore women are its makers and masters, they are responsible for it, that is the general belief. We might as well hold women responsible for harems--or prisoners for jails. To be helplessly confined to a given place or condition does not prove that one has chosen it; much less made it. No; in an androcentric culture "society," like every other social relation, is dominated by the male and arranged for his convenience.

The author of these Travels, Mr. Lemuel Gulliver, is my ancient and intimate friend; there is likewise some relation between us on the mother's side. About three years ago, Mr. Gulliver growing weary of the concourse of curious people coming to him at his house in Redriff, made a small purchase of land, with a convenient house, near Newark, in Nottinghamshire, his native country; where he now lives retired, yet in good esteem among his neighbours.

The manner in which the Americans are subdivided into sects also conflicts with any commendable desire that may exist to build glorious temples in honor of the Deity: and convenience is more consulted than taste, perhaps, in all that relates to ecclesiastical architecture. Nevertheless,

Remote Viewing is Space Shifting without leaving your chair. It is a convenient shortcut to a miracle, therefore, relatively high numbers of humans were able to achieve it.

There has been a cultural shift in the way we communicate, and that, in turn, has had an effect on our relating. We have traded substance and depth for speed and convenience.

It is quite natural to think of the self as something concrete, but it is, in fact, nothing of the sort. Rather, it is an abstract product of our minds, a convenient concept or schema that enables us to relate our present self with our past, future, and conditional selves, and thereby to create an illusion of coherence and continuity from a big jumble of disparate experiences. Indeed, one could go so far as to argue that the self is nothing but the sum total of our ego defences, and that it is therefore tantamount to one gigantic ego defence, namely, the ego itself. The self is like a cracked mask that is in constant need of being pieced together. But behind the mask there is nobody at home.

I have called this principle, by which each slight variation, if useful, is preserved, by the term natural selection, in order to mark its relation to man's power of selection. But the expression often used by Mr. Herbert Spencer, of the Survival of the Fittest, is more accurate, and is sometimes equally convenient.

Another important way in which the erotic connection functions is the open and fearless underlining of my capacity for joy, in the way my body stretches to music and opens into response, harkening to its deepest rhythms so every level upon which I sense also opens to the erotically satisfying experience whether it is dancing, building a bookcase, writing a poem, or examining an idea. That self-connection shared is a measure of the joy which I know myself to be capable of feeling, a reminder of my capacity for feeling. And that deep and irreplaceable knowledge of my capacity for joy comes to demand from all of my life that it be lived within the knowledge that such satisfaction is possible, and does not have to be called marriage, nor god, nor an afterlife. This is one reason why the erotic is so feared, and so often relegated to the bedroom alone, when it is recognized at all. For once we begin to feel deeply all the aspects of our lives, we begin to demand from ourselves and from our life-pursuits that they feel in accordance with that joy which we know ourselves to be capable of. Our erotic knowledge empowers us, becomes a lens through which we scrutinize all aspects of our existence, forcing us to evaluate those aspects honestly in terms of their relative meaning within our lives. And this is a grave responsibility, projected from within each of us, not to settle for the convenient, the shoddy, the conventionally expected, nor the merely safe.

When a third wave of poverty overwhelmed me, I knew with even greater certitude than when I had lived in Clerkenwell that the only complete solution to my problem was suicide. I never brought it off. I was afraid. A lifetime of never making positive decisions, accepting instead the lesser of the evils presented to me, had atrophied my will. It was not so much that I longed for death as that I didn't long for life. Emptiness, though, was not a sufficiently definite feeling to lead to a violent act. Instead of sitting in my room and balancing the relative convenience of various ways of ending it all, I ought to have been busy trying to summon up a reasonable amount of despair. Hopelessness was thinly spread like drizzle over my whole outlook. But, in an emergency, I could not find a puddle of despondency deep enough to drown in.

Because if one starts from the premise that a stage is a stage -not a convenient place for the unfolding of a staged novel or a staged poem or a staged lecture or a staged story- then the word that is spoken on this stage exists, or fails to exist, only in relation to the tensions it creates on that stage within the given stage circumstances.

Why was it he was more comfortable with the dead than the living? The answer was relatively simple. The dead conveniently never asked questions.

There are four key principles of good customer service: It's personalized, competent, convenient, and proactive. These factors have the biggest influence on the customer experience.

By including almost everyone, "middle class" serves as a conveniently amorphous concept that masks the exploitation and inequality of social relations. It is a class label that denies the actuality of class power.

Women retain their dependence needs long past the developmental point at which those needs are normal and healthy. Unbeknownst to others - and worse, unbeknownst to ourselves - we carry dependency within us like some autoimmune disease. We carry it with us from kindergarten through college and graduate school, into our careers, and into the convenient "arrangement" of our marriages. (...) Much of the time - for many of us, all of the time - our unwillingness to stand on our own two feet goes unnoticed because it's expected. Women are relational creatures. They nurture and need. This, we have been told for many, many years, is nature. And although it cripples us, we have to let it go unquestioned.

At the very beginning, when the PR industry was invented, some 110 years ago, about 95 percent of the relations in politics and in busi- ness were hidden from the public—only the convenient information was made available, no more than 5 percent.

The Christian writer will feel that in the greatest depth of vision, moral judgment will be implicit, and that when we are invited to represent the country according to survey, what we are asked to do is to separate mystery from manners and judgment from vision, in order to produce something a little more palatable to the modern temper. We are asked to form our consciences in the light of statistics, which is to establish the relative as absolute. For many this may be a convenience, since we don't live in an age of settled belief; but it cannot be a convenience, it cannot even be possible, for the writer who is a Catholic. He will feel that any long-continued service to it will produce a soggy, formless, and sentimental literature, one that will provide a sense of spiritual purpose for those who connect the spirit with romanticism and a sense of joy for those who confuse that virtue with satisfaction. The storyteller is concerned with what is; but if what is is what can be determined by survey, then the disciples of Dr. Kinsey and Dr. Gallup are sufficient for the day thereof.

Customers want to be able to get in touch with a customer service representative through whichever channel is the most convenient for them. Offer support through the channels of communication your customers rely on most, and make it easy for customers to figure out how to contact you.

The subject of one experiment is a rat that receives mild electric shocks (roughly equivalent to the static shock you might get from scuffing your foot on a carpet). Over a series of these, the rat develops a prolonged stress-response: its heart rate and glucocorticoid secretion rate go up, for example. For convenience, we can express the long-term consequences by how likely the rat is to get an ulcer, and in this situation, the probability soars. In the next room, a different rat gets the same series of shocks—identical pattern and intensity; its allostatic balance is challenged to exactly the same extent. But this time, whenever the rat gets a shock, it can run over to a bar of wood and gnaw on it. The rat in this situation is far less likely to get an ulcer. You have given it an outlet for frustration. Other types of outlets work as well—let the stressed rat eat something, drink water, or sprint on a running wheel, and it is less likely to develop an ulcer.

There is the convenient temptation to attribute the current turmoil and bitterness throughout the world to the presence of a Communist conspiracy to undermine Europe and America, but the potential explosiveness of our world situation is much more attributable to disillusionment with the promises of Christianity and technology.

Database Management System [Origin: Data + Latin basus "low, mean, vile, menial, degrading, ounterfeit."] A complex set of interrelational data structures allowing data to be lost in many convenient sequences while retaining a complete record of the logical relations between the missing items. -- From The Devil's DP Dictionary

The poet found illness a convenient language for his skewed relation to normal life, for his inability at times to function, for his radical abdication of responsibilities. Illness offered, for decades, a comfortable way for him to think about himself. Ever the poet, he pretty much set up camp and lived in the metaphor of being sick.

For most of the time I lived there, I was relatively certain that for better or worse, I’d never leave, even in low moments when staying felt like a marriage of convenience, the positives just barely outweighing the negatives. But then the equation shifted, and it began to seem as if, consistently, the city demanded more from me than it offered in return.

Only a few days after my encounter with the police, two patrolmen tackled Alton Sterling onto a car, then pinned him down on the ground and shot him in the chest while he was selling CDs in front of a convenience store, seventy-five miles up the road in Baton Rouge. A day after that, Philando Castile was shot in the passenger seat of his car during a police traffic stop in Falcon Heights, Minnesota, as his girlfriend recorded the aftermath via Facebook Live. Then, the day after Castile was killed, five policemen were shot dead by a sniper in Dallas. It felt as if the world was subsumed by cascades of unceasing despair. I mourned for the family and friends of Sterling and Castille. I felt deep sympathy for the families of the policemen who died. I also felt a real fear that, as a result of what took place in Dallas, law enforcement would become more deeply entrenched in their biases against black men, leading to the possibility of even more violence. The stream of names of those who have been killed at the hands of the police feels endless, and I become overwhelmed when I consider all the names we do not know—all of those who lost their lives and had no camera there to capture it, nothing to corroborate police reports that named them as threats. Closed cases. I watch the collective mourning transpire across my social-media feeds. I watch as people declare that they cannot get out of bed, cannot bear to go to work, cannot function as a human being is meant to function. This sense of anxiety is something I have become unsettlingly accustomed to. The familiar knot in my stomach. The tightness in my chest. But becoming accustomed to something does not mean that it does not take a toll. Systemic racism always takes a toll, whether it be by bullet or by blood clot.

As with so many child-related problems, I blame the parents. Many, I’m afraid, are simply too lazy, too stupid or too uncaring to cook properly; it’s much easier to shovel sugary, salty ‘convenience food’ into your kids from an early age. Food habits are built early in life and a poor start is impossible, or at least extremely difficult, to correct, once an addiction has set in.

His intention, after Isabel left Paris, was to go to Greece, but this he abandoned. What he actually did he told me himself many years later, but I will relate it now because it is more convenient to place events as far as I can in chronological order. Maugham, W. Somerset (2011-01-26). The Razor's Edge (Vintage International) (p. 77). Knopf Doubleday Publishing Group. Kindle Edition.

What ultimately did me in was the self-adhesive condom. Putting it on was no problem, but its removal qualified as what, in certain cultures, is known as a bris. Wear it once, and you’ll need a solid month to fully recover. It will likely be a month in which you’ll weigh the relative freedom of peeing in your pants against the unsightly discomfort of a scab-covered penis, ultimately realizing that, in terms of a convenient accessory,

Vice (I put it thus for the sake of linguistic convenience), each person’s vice accompanies him in the same fashion as the genie who was invisible to men for as long as they were unaware of his presence. Kindness, double-dealing, reputation, our social relations do not let themselves be discovered; we carry them concealed. Ulysses himself did not at first recognize Athena.12 But the gods are immediately perceptible to the gods, as like equally soon is to like,

It is a curious sensation to read the journalistic clichés which come to be fastened on past periods that one remembers, such as the “naughty nineties” and the “riotous twenties.” These decades did not seem, at the time, at all “naughty” or “riotous.” The habit of affixing easy labels is convenient to those who wish to seem clever without having to think, but it has very little relation to reality. The world is always changing, but not in the simple ways that such convenient clichés suggest.

These facilities were relatively rustic even for this area of the world. Other inns at least had indoor plumbing and electricity. Most even had radios. But not this one. Perhaps it had something to do with the part of town he was in. It was known to the locals as the Nostalgia District, though no one really knew how the area had gotten its name. Did it come about through the feeling that it evoked in its residents and visitors? Or was it due to a lack of modern conveniences? The former certainly seemed less likely than the latter as it seemed doubtful that its long-time residents could continually, over the course of years, manage to be subject to a sense of nostalgia. After all, wouldn’t the perpetual absence of a modern context, eventually, defeat the purpose of evoking such a feeling? In fact, it would seem more appropriate to assume that visitors who spent enough time within the confines of this area were unwittingly apt to live in the past and become nostalgic for the modern day...or even the future.

There is something servile in the habit of seeking after a law which we may obey. We may study the laws of matter at and for our convenience, but a successful life knows no law. It is an unfortunate discovery certainly, that of a law which binds us where we did not know before that we were bound. Live free, child of the mist—and with respect to knowledge we are all children of the mist. The man who takes the liberty to live is superior to all the laws, by virtue of his relation to the lawmaker. "That is active duty," says the Vishnu Purana, "which is not for our bondage; that is knowledge which is for our liberation: all other duty is good only unto weariness; all other knowledge is only the cleverness of an artist.

Marx defines the commodity form of circulation (commodity—money —commodity, or C—M—C, for short) as an exchange of use values (the use of shoes against bread, for example) which depends essentially upon the qualities of the goods being exchanged. Money functions here as a convenient intermediary. We now encounter a form of circulation, M—C—M, which begins and ends with exactly the same commodity. The only possible motivation for putting money into circulation on a repeated basis is to obtain more of it at the end than was possessed at the beginning. A quantitative relation replaces the exchange of qualities. Money is thrown into circulation to make more money — a profit. And money that circulates in this way is called capital.

The ideal of progress also should not be confused with the 20th-century movement to re-engineer society for the convenience of technocrats and planners, which the political scientist James Scott calls Authoritarian High Modernism.14 The movement denied the existence of human nature, with its messy needs for beauty, nature, tradition, and social intimacy. Starting from a “clean tablecloth,” the modernists designed urban renewal projects that replaced vibrant neighborhoods with freeways, high-rises, windswept plazas, and brutalist architecture. “Mankind will be reborn,” they theorized, and “live in an ordered relation to the whole.” Though these developments were sometimes linked to the word progress, the usage was ironic: “progress” unguided by humanism is not progress.

But wait—was that not how the world at large had come to think of the ocean as a whole? Wasn’t the ocean just distance for most people these days? Didn’t we all now take for granted a body of water that, so relatively recently—no more than five hundred years before, at most—was viewed by mariners who had not yet dared attempt to cross it with a mixture of awe, terror, and amazement? Had not a sea that had once seemed an impassable barrier to somewhere—to Japan? the Indies? the Spice Islands? the East?—transmuted itself with dispatch into a mere bridge of convenience to the wealth and miracles of the New World? Had our regard for this ocean not switched from the intimidation of the unknown and the frightening to the indifference with which we now greet the ordinary? And

We have followed the general practice in referring to the nominative form as a "case" among four other cases. However, some modern grammarians have developed an account which goes back to Aristotle and according to which the term "noun" ('onoma') should be reserved for the nominative form, which names ('onomazein') simply, with no indication of a relation to other elements in the sentence. From its base (or "upright" or "straight" -- 'orthe', 'eutheia') form and function, a noun may undergo a "fall" ('ptosis', Latin 'casus', whence English 'case') or "inclination" ('klisis', from 'klino') towards other elements within the sentence. The roster of such fallings off is called a 'declension'. Although it is convenient to include the nominative form among the "cases," we shall occasionally refer to the other four as the 'oblique' cases.

Hey, that's weird," Chloe says. "You both have the same color eyes as Emma. I've never seen that before. I always thought it was because she's freakishly pasty. Ow! That's gonna leave a mark, Emma," she says, rubbing her freshly pinched biceps. "Good, I hope it does," I snap. I want to ask them about their eyes-the color seems prettier set against the olive tone of Galen's skin-but Chloe has bludgeoned my chances of recovering from embarrassment. I'll have to be satisfied that my dad-and Google-were wrong all this time; my eye color just can't be that rare. Sure, my dad practiced medicine until the day he died two years ago. And sure, Google never let me down before. But who am I to argue with living, breathing proof that this eye color actually does exist? Nobody, that's who. Which is convenient, since I don't want to talk anymore. Don't want to force Galen into any more awkward conversations. Don't want to give Chloe any more opportunities to deepen the heat of my burning cheeks. I just want this moment of my life to be over. I push past Chloe and snatch up the surfboard. To her good credit, she presses herself against the rail as I pass her again. I stop in front of Galen and his sister. "It was nice to meet you both. Sorry I ran into you. Let's go, Chloe." Galen looks like he wants to say something, but I turn away. He's been a good sport, but I'm not interested in discussing swimmer safety-or being introduced to any more of his hostile relatives. Nothing he can say will change the fact that DNA from my cheek is smeared on his chest. Trying not to actually march, I thrust past them and make my way down the stairs leading to the pristine white sand. I hear Chloe closing the distance behind me, giggling. And I decide on sunflowers for her funeral.

As he went along, he began to discourse very learnedly, and told me the Flesh and the Spirit were too distinct Matters, which had not the least relation to each other. That all immaterial Substances (those were his very Words) such as Love, Desire, and so forth, were guided by the Spirit: But fine Houses, large Estates, Coaches, and dainty Entertainments were the Product of the Flesh. Therefore, says he, my Dear, you have two Husbands, one the Object of your Love, and to satisfy your Desire; the other the Object of your Necessity, and to furnish you with those other Conveniences. (I am sure I remember every Word, for he repeated it three Times; O he is very good whenever I desire him to repeat a thing to me three times he always doth it!) as then the Spirit is preferable, to the Flesh, so am I preferable to your other Husband, to whom I am antecedent in Time likewise. I say these things, my Dear, (said he) to satisfie your Conscience. A Fig, for my Conscience, said I, when shall I meet you again in the Garden?

To speak conventionally - and I think it is easier for the general reader to see Zen thus presented - there are unknown recesses in our minds which lie beyond the threshold of the relatively constructed consciousness. To designate them as “sub-conciousness” or “supra-consciousness” is not correct. The word “beyond” is used simply because it is a most convenient term to indicate their whereabouts. But as a matter of fact there is no “beyond”, no “underneath”, no “upon” in our consciousness. The mind is one indivisible whole and cannot be torn in pieces. The so-called terra incognita is the concession of Zen to our ordinary way of talking, because whatever field of consciousness that is known to us is generally filled with conceptual riffraff, and to get rid of them, which is absolutely necessary for maturing Zen experience, the Zen psychologist sometimes points to the presence of some inaccessible region in our minds. Though in actuality there is no such region apart from our everyday consciousness, we talk of it as generally more easily comprehensible by us.

Einstein substituted events for particles; each event had to each other a relation called 'interval', which could be analysed in various ways into a time-element and a space-element. The choice between these various ways was arbitrary, and no one of them was theoretically preferable to any other. Given two events A and B, in different regions, it might happen that according to one convention they were simultaneous, according to another A was earlier than B, and according to yet another B was earlier than A. No physical facts correspond to these different conventions. From all this it seems to follow that events, not particles, must be the 'stuff' of physics. What has been thought of as a particle will have to be thought of as a series of events. The series of events that replaces a particle has certain important physical properties, and therefore demands our attention; but it has no more substantiality than any other series of events that we might arbitrarily single out. Thus 'matter' is not part of the ultimate material of the world, but merely a convenient way of collecting events into bundles.

I have outgrown many things. I have outgrown relatives who gladly offer criticism but not support. I have outgrown my need to meet my family's unrealistic expectations of me. I have outgrown girls who wear masks and secretly rejoice at my misfortunes. I have outgrown shrinking myself for boys who are intimidated by my intelligence and outspoken nature. I have outgrown friends who cannot celebrate my accomplishments. I have outgrown people who conveniently disappear whenever life gets a little dark. I have outgrown those who take pleasure in gossiping and spreading negativity. I have outgrown dull, meaningless conversations that feel forced. I have outgrown those who don't take a stand against ignorance and injustice. I have outgrown trying to please everyone. I have outgrown society constantly telling me I'm not beautiful, smart, or worthy enough. I have outgrown trying to fix every little flaw. I have outgrown my tendency to fill my mind with self-doubt and insecurity. I have outgrown trying to find reasons not to love myself. I have outgrown anything and anyone that does not enrich the essence of my soul. I have outgrown many things, and I've never felt freer.

…it is certain that there are many things to which our language ascribes meaning indicative of a material substance, where simple contemplation indicates that it is largely referential in nature. The conditions or circumstances in our private, political, social and economic lives are such relations; we speak and behave as if these ‘circumstances’ were as rigid as fate, as immutable as a meteor or the trembling earth beneath our feet. In reality these circumstances are convenient shorthand for the way in which we relate to one another. In order to make it yet more comfortable we employ words of foreign origin, so that we might better obscure the source of the noun through the use of a verb. Speaking then of the state, we regard this word as nothing more than a certain civil-legal construction, existing only at the discretion of our will. This concession to comfort is a great sign of our common understanding, which wouldn’t be possible without this materialization of the fluidity and spirituality of relations. Yet, it is a curse for the attainment of knowledge, because we mistake a mere representation for reality; and so it is a major curse for the type of understanding necessary for the establishment of just human relations in society.

The biggest fear for homeschooled children is that they will be unable to relate to their peers, will not have friends, or that they will otherwise be unable to interact with people in a normal way. Consider this: How many of your daily interactions with people are solely with people of your own birth year?  We’re not considering interactions with people who are a year or two older or a year or two younger, but specifically people who were born within a few months of your birthday. In society, it would be very odd to section people at work by their birth year and allow you to interact only with persons your same age. This artificial constraint would limit your understanding of people and society across a broader range of ages. In traditional schools, children are placed in grades artificially constrained by the child’s birth date and an arbitrary cut-off day on a school calendar. Every student is taught the same thing as everyone else of the same age primarily because it is a convenient way to manage a large number of students. Students are not grouped that way because there is any inherent special socialization that occurs when grouping children in such a manner. Sectioning off children into narrow bands of same-age peers does not make them better able to interact with society at large. In fact, sectioning off children in this way does just the opposite—it restricts their ability to practice interacting with a wide variety of people. So why do we worry about homeschooled children’s socialization?  The erroneous assumption is that the child will be homeschooled and will be at home, schooling in the house, all day every day, with no interactions with other people. Unless a family is remotely located in a desolate place away from any form of civilization, social isolation is highly unlikely. Every homeschooling family I know involves their children in daily life—going to the grocery store or the bank, running errands, volunteering in the community, or participating in sports, arts, or community classes. Within the homeschooled community, sports, arts, drama, co-op classes, etc., are usually sectioned by elementary, pre-teen, and teen groupings. This allows students to interact with a wider range of children, and the interactions usually enhance a child’s ability to interact well with a wider age-range of students. Additionally, being out in the community provides many opportunities for children to interact with people of all ages. When homeschooling groups plan field trips, there are sometimes constraints on the age range, depending upon the destination, but many times the trip is open to children of all ages. As an example, when our group went on a field trip to the Federal Reserve Bank, all ages of children attended. The tour and information were of interest to all of the children in one way or another. After the tour, our group dined at a nearby food court. The parents sat together to chat and the children all sat with each other, with kids of all ages talking and having fun with each other. When interacting with society, exposure to a wider variety of people makes for better overall socialization. Many homeschooling groups also have park days, game days, or play days that allow all of the children in the homeschooled community to come together and play. Usually such social opportunities last for two, three, or four hours. Our group used to have Friday afternoon “Park Day.”  After our morning studies, we would pack a picnic lunch, drive to the park, and spend the rest of the afternoon letting the kids run and play. Older kids would organize games and play with younger kids, which let them practice great leadership skills. The younger kids truly looked up to and enjoyed being included in games with the older kids.

People often see themselves in terms of whichever one of their allegiances is most under attack. And sometimes, when a person doesn’t have the strength to defend that allegiance, he hides it. Then it remains buried deep down in the dark, awaiting its revenge. But whether he accepts or conceals it, proclaims it discreetly or flaunts it, it is with that allegiance that the person concerned identifies. And then, whether it relates to color, religion, language or class, it invades the person’s whole identity. Other people who share the same allegiance sympathize; they all gather together, join forces, encourage one another, challenge “the other side.” For them, “asserting their identity” inevitably becomes an act of courage, of liberation. In the midst of any community that has been wounded agitators naturally arise… The scene is now set and the war can begin. Whatever happens “the others” will have deserved it. […] What we conveniently call “murderous folly” is the propensity of our fellow-creatures to turn into butchers when they suspect that their “tribe” is being threatened. The emotions of fear or insecurity don’t always obey rational considerations. They may be exaggerated or even paranoid; but once a whole population is afraid, we are dealing with the reality of the fear rather than the reality of the threat.

A region of the brain becomes mature when it settles down into a lean, functionally well-organized system. A good proxy for neural pruning in the brain is the relative density of gray versus white matter in a given region. Gray matter, the neuron-rich part of the brain that does the bulk of the computational work, decreases in density as a region matures. As gray matter density decreases, the density of white matter—the myelinated axons that transmit information, the outputs of the computational work done by gray matter—increases, resulting in greater efficiency and speed but less flexibility. One way to envision this is to see an immature, gray-matter-rich region as an undeveloped, open field, where one can wander in many directions unconstrained, but not very efficiently. In order to get to that wonderful blackberry bush to harvest some fruit, I have to bushwhack my way through vegetation and ford streams. The gradual replacement of gray matter by white matter reflects the development of this field: As roads are laid and bridges are built, I can move around more easily and quickly, but now I’m going to tend to move only along these established pathways. The new paved road to the blackberry bush makes gathering blackberries much more convenient, but rushing along on the new road I will miss the delicious wild strawberries I would have otherwise stumbled upon in the brush. There is a trade-off between flexibility and efficiency, between discovery and goal achievement.

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

There was enough intimidation, witness tampering and foul play to go around. Many books have been published about this subject, witnesses have died, some violently, under very suspicious conditions. Over the years, evidence has been tampered with, and fearing for their lives, most other people have decided to clam up and withdraw into the shadows. Personally I still retain a list of convenient deaths after the Kennedy Assassination that happened rounding the Dealey Plaza in Dallas on November 22, 1963! In February 1996, Robert Kennedy, Jr. and his brother, Michael, flew to Havana for a meeting with Fidel Castro. As a gesture of goodwill, they brought with them a file of formerly top-secret U.S. documents. These documents were specifically about the Kennedy administration’s attempt to find a peaceful settlement with Cuba. Castro thanked them for the file and shared the impression that it was President Kennedy’s desire to normalize relations between the United States and Cuba. “It’s unfortunate,” Castro said, “that things happened as they did.” Castro also indicated that normalization might have been possible, had it not been for President Kennedy’s assassination in 1963. Although numerous attempts at normalization between the two countries have been attempted since this meeting, powerful anti-Castro factions continued to thwart all of these efforts. Perhaps we are now witnessing the time when ways will be found to improve the relations between the United States and Cuba and then again perhaps not!

The government has a great need to restore its credibility, to make people forget its history and rewrite it. The intelligentsia have to a remarkable degree undertaken this task. It is also necessary to establish the "lessons" that have to be drawn from the war, to ensure that these are conceived on the narrowest grounds, in terms of such socially neutral categories as "stupidity" or "error" or "ignorance" or perhaps "cost." Why? Because soon it will be necessary to justify other confrontations, perhaps other U.S. interventions in the world, other Vietnams. But this time, these will have to be successful intervention, which don't slip out of control. Chile, for example. It is even possible for the press to criticize successful interventions - the Dominican Republic, Chile, etc. - as long as these criticisms don't exceed "civilized limits," that is to say, as long as they don't serve to arouse popular movements capable of hindering these enterprises, and are not accompanied by any rational analysis of the motives of U.S. imperialism, something which is complete anathema, intolerable to liberal ideology. How is the liberal press proceeding with regard to Vietnam, that sector which supported the "doves"? By stressing the "stupidity" of the U.S. intervention; that's a politically neutral term. It would have been sufficient to find an "intelligent" policy. The war was thus a tragic error in which good intentions were transmuted into bad policies, because of a generation of incompetent and arrogant officials. The war's savagery is also denounced, but that too, is used as a neutral category...Presumably the goals were legitimate - it would have been all right to do the same thing, but more humanely... The "responsible" doves were opposed to the war - on a pragmatic basis. Now it is necessary to reconstruct the system of beliefs according to which the United States is the benefactor of humanity, historically committed to freedom, self-determination, and human rights. With regard to this doctrine, the "responsible" doves share the same presuppositions as the hawks. They do not question the right of the United States to intervene in other countries. Their criticism is actually very convenient for the state, which is quite willing to be chided for its errors, as long as the fundamental right of forceful intervention is not brought into question. ... The resources of imperialist ideology are quite vast. It tolerates - indeed, encourages - a variety of forms of opposition, such as those I have just illustrated. It is permissible to criticize the lapses of the intellectuals and of government advisers, and even to accuse them of an abstract desire for "domination," again a socially neutral category not linked in any way to concrete social and economic structures. But to relate that abstract "desire for domination" to the employment of force by the United States government in order to preserve a certain system of world order, specifically, to ensure that the countries of the world remain open insofar as possible to exploitation by U.S.-based corporations - that is extremely impolite, that is to argue in an unacceptable way.

Ground may be classified according to its nature as accessible, entrapping, indecisive, constricted, precipitous, and distant. Ground which both we and the enemy can traverse with equal ease is called accessible. In such ground, he who first takes high sunny positions convenient to his supply routes can fight advantageously. Ground easy to get out of but difficult to return to is entrapping. The nature of this ground is such that if the enemy is unprepared and you sally out you may defeat him. If the enemy is prepared and you go out and engage, but do not win, it is difficult to return. This is unprofitable. Ground equally disadvantageous for both the enemy and ourselves to enter is indecisive. The nature of this ground is such that although the enemy holds out a bait I do not go forth but entice him by marching off. When I have drawn out half his force, I can strike him advantageously. If I first occupy constricted ground I must block the passes and await the enemy. If the enemy first occupies such ground and blocks the defiles I should not follow him; if he does not block them completely I may do so. In precipitous ground I must take position on the sunny heights and await the enemy. If he first occupies such ground I lure him by marching off; I do not follow him. When at a distance from an enemy of equal strength it is difficult to provoke battle and unprofitable to engage him in his chosen position. These are the principles relating to six different types of ground. It is the highest responsibility of the general to inquire into them with the utmost care.

One key characteristic of structure is its richness. To illustrate, recall the comparison that John Rawls drew between checkers and chess when he was describing the Aristotelian principle (see page 386). Both games are played on a board with 64 squares, but they have different structures. Checkers has one kind of piece, while chess has six different kinds of pieces. The movement of any checker piece is restricted to a single square per turn unless it is capturing, while movement in chess is different for each piece. In checkers, the goal is to capture all the opponents’ pieces. In chess, the goal is to trap one particular piece. The structure of chess is objectively richer than the structure of checkers. It is no coincidence that chess has thousands of books written about tactics and strategy for every aspect of the game while checkers has a fraction of that number. The nature of accomplishment in checkers and chess is also objectively different, as reflected in their relative places in Western culture.[1] I measure the richness of a structure by three aspects: principles, craft, and tools. The scientific method offers convenient examples. Conceptually, a scientific experiment proceeds according to principles such as replicability, falsifiability, and the role of the hypothesis that apply across different scientific disciplines. The actual conduct of a classic scientific experiment involves craft—the generation of a hypothesis to be tested or a topic to be explored, the creation of the methods for doing so, and meticulous observance of protocols and procedures during the actual work. The details of craft differ not only across disciplines but within disciplines. They also have a family resemblance, in the sense that a meticulous scientist behaves in ways that are recognizable to scientists in every field—“meticulous” being one of the defining characteristics of craft practiced at a high level. Tools play a double role. Sometimes they are created in direct response to needs generated by principles and craft—accurate thermometers are an example—but at least as often, a tool turns out to have unanticipated uses that alter both principles and craft, independently expanding the realm of things a discipline can achieve. An example is the invention of the diffraction grating to study spectra of light, which 40 years later turned out to enable astronomers to study the composition of the stars.

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There is the constant temptation to relate to the iPhone rather than our world. It is a convenient filter for screening calls, keeping colleagues at a manageable distance. It provides a safe place to hide when we’re anxious in a crowd. We avoid awkward moments by fading into our phone. It prompts us to look down rather than up, to ask Siri for answers rather than our friends, our parents, or our God.

But if a man never mentions his belongings among those with whom he lives, he becomes mysterious, and almost open to suspicion. It begins to be known that nobody knows anything of such a man, and even friends become afraid. It is certainly convenient to be able to allude, if it be but once in a year, to some blood relation.

One assumption that is already being shattered is the idea that only routine, semi-skilled jobs like taxi driving, food delivery, or household chores are susceptible. Even traditional professions like medicine and law are proving to be susceptible to platform models. We’ve already mentioned Medicast, which applies an Uber-like model to finding a doctor. Several platform companies are providing online venues where legal services are available with comparable ease, speed, and convenience. Axiom Law has built a $200 million platform business by using a combination of data-mining software and freelance law talent to provide legal guidance and services to business clients; InCloudCounsel claims it can process basic legal documents such as licensing forms and nondisclosure agreements at a savings of up to 80 percent compared with a traditional law firm.11 In the decades to come, it seems likely that the platform model will be applied—or at least tested—in virtually every market for labor and professional services. How will this trend impact the service industries—not to mention the working lives of hundreds of millions of people? One likely result will be an even greater stratification of wealth, power, and prestige among service providers. Routine and standardized tasks will move to online platforms, where an army of relatively low-paid, self-employed professionals will be available to handle them. Meanwhile, the world’s great law firms, medical centers, consulting partnerships, and accounting practices will not vanish, but their relative size and importance will shrink as much of the work they used to do migrates to platforms that can provide comparable services at a fraction of the cost and with far greater convenience. A surviving handful of world-class experts will increasingly focus on a tiny subset of the most highly specialized and challenging assignments, which they can tackle from anywhere in the world using online tools. Thus, at the very highest level of professional expertise, winner-take-all markets are likely to emerge, with (say) two dozen internationally renowned attorneys competing for the splashiest and most lucrative cases anywhere on the globe.

He did have some small advantage, though. He knew the truth about surveillance. Ever since the dawn of GWOT the nations of the West – apart from the United States, where civil libertarians tended to carry rifles and use them on closed-circuit cameras as an expression of their freedoms – had put their faith in creating a paranoid state, one where every move of every citizen was recorded and logged and filmed and fuck you, if you’ve got nothing to hide you’ve got nothing to worry about. Whether this had had any great influence in the course of GWOT was a moot point, but there was one thing not generally appreciated about the paranoid state. It was incredibly labour-intensive. There were simply not enough people to monitor all the cameras. Every shop had one, every bus and train and theatre and public convenience, every street and road and alleyway. Computers with facial recognition and gait recognition and body language recognition could do some of the job, but they were relatively simple to fool, expensive, and times had been hard for decades. It was cheaper to get people to watch the screens. But no nation on Earth had a security service large enough, a police force big enough, to keep an eye on all those live feeds. So it was contracted out. To private security firms all trying to undercut each other. The big stores had their own security men, but they were only interested in people going in and out of the store, not someone just passing by. So instead of a single all-seeing eye London’s seemingly-impregnable surveillance map was actually a patchwork of little territories and jurisdictions, and while they all had, by law, to make their footage available to the forces of law and order, many of the control rooms were actually manned by bored, underpaid, undertrained and badly-motivated immigrants.

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Marriage is so important in modern America that we even have a legal term, “ex-wife”—and a related social term, “ex”—that applies equally to an ex-wife and to an ex-girlfriend. And because English is generally nongendered, it also refers to an ex-husband and an ex-boyfriend. (We don’t have an English verb for the feeling one has for an ex, but Russian conveniently does: razlubit’—literally, to “unlove”—is how you feel for someone you used to love. It’s like the English “falling out of love.”)

The way a people (whether an ethnic group, a nation, or a religious community) defines itself has enormous significance. That definition indicates who holds power in the group (such as rabbis or priests, kings and noblemen, or men in general) and how the group as a whole sees itself in relation to the larger world. It also determines who belongs and who does not. From the fourth through the eighth centuries of the Common Era, Jews in the Middle East and beyond were increasingly seen as outsiders—people who do not belong. That view had consequences in a world in which politics and religion were tightly linked.

build alliances with Ys and Zs. But since everyone’s identity is fluid and has multiple dimensions, each deserving of recognition, alliances will never be more than marriages of convenience. The more obsessed with personal identity campus liberals become, the less willing they become to engage in reasoned political debate. Over the past decade a new, and very revealing, locution has drifted from our universities into the media mainstream: Speaking as an X . . . This is not an anodyne phrase. It tells the listener that I am speaking from a privileged position on this matter. (One never says, Speaking as a gay Asian, I feel incompetent to judge this matter.) It sets up a wall against questions, which by definition come from a non-X perspective. And it turns the encounter into a power relation: the winner of the argument will be whoever has invoked the morally superior identity and expressed the most outrage at being questioned.

Chasing tax cheats using normal procedures was not an option. It would take decades just to identify anything like the majority of them and centuries to prosecute them successfully; the more we caught, the more clogged up the judicial system would become. We needed a different approach. Once Danis was on board a couple of days later, together we thought of one: we would extract historical and real-time data from the banks on all transfers taking place within Greece as well as in and out of the country and commission software to compare the money flows associated with each tax file number with the tax returns of that same file number. The algorithm would be designed to flag up any instance where declared income seemed to be substantially lower than actual income. Having identified the most likely offenders in this way, we would make them an offer they could not refuse. The plan was to convene a press conference at which I would make it clear that anyone caught by the new system would be subject to 45 per cent tax, large penalties on 100 per cent of their undeclared income and criminal prosecution. But as our government sought to establish a new relationship of trust between state and citizenry, there would be an opportunity to make amends anonymously and at minimum cost. I would announce that for the next fortnight a new portal would be open on the ministry’s website on which anyone could register any previously undeclared income for the period 2000–14. Only 15 per cent of this sum would be required in tax arrears, payable via web banking or debit card. In return for payment, the taxpayer would receive an electronic receipt guaranteeing immunity from prosecution for previous non-disclosure.17 Alongside this I resolved to propose a simple deal to the finance minister of Switzerland, where so many of Greece’s tax cheats kept their untaxed money.18 In a rare example of the raw power of the European Union being used as a force for good, Switzerland had recently been forced to disclose all banking information pertaining to EU citizens by 2017. Naturally, the Swiss feared that large EU-domiciled depositors who did not want their bank balances to be reported to their country’s tax authorities might shift their money before the revelation deadline to some other jurisdiction, such as the Cayman Islands, Singapore or Panama. My proposals were thus very much in the Swiss finance minister’s interests: a 15 per cent tax rate was a relatively small price to pay for legalizing a stash and allowing it to remain in safe, conveniently located Switzerland. I would pass a law through Greece’s parliament that would allow for the taxation of money in Swiss bank accounts at this exceptionally low rate, and in return the Swiss finance minister would require all his country’s banks to send their Greek customers a friendly letter informing them that, unless they produced the electronic receipt and immunity certificate provided by my ministry’s web page, their bank account would be closed within weeks. To my great surprise and delight, my Swiss counterpart agreed to the proposal.19

The Quiet Revolution Detroit, 1979. U.S. auto companies were being threatened by foreign competition, and the Motor City became a symbol of American industrial decline. Chrysler would be subjected to its first (but not last) government bailout; the Ford Motor Co. was about to lose $1 billion for that fiscal year, and at least as much again in 1980; and GM’s profits were expected to plunge by a breathtaking $2.5 billion. Meanwhile, Japanese automakers were gaining market share; Toyota would soon surpass GM as the world’s largest car company. (A similar scenario played out in other industries too, especially consumer electronics and the copier industry.) Then, as now, the convenient scapegoat was the rank-and-file employees—in Detroit’s case, the unionized workers whose relatively high wages and ostensibly poor work ethic were initially blamed for the automakers’ problems. Only as Japanese wage rates reached parity with those in the United States and Japanese automakers began hiring American workers for their U.S. plants did some Detroit auto executives begin rethinking the narrative of blue-collar failure.

Common Elements of this Trope Here are some elements that are common to stories using the marriage-of-convenience trope: Characters choose to get married, either due to their personal circumstances or because of their goals. Marriage generally happens before the hero and heroine fall in love. Sex often happens before there is any emotional intimacy between the couple. The hero and heroine will usually come together in a way that is certain to generate conflict—so initially the sparks will fly but eventually an amazing love story will emerge. There is an immense romantic arc – from two strangers with no romantic aspirations through to them being fully committed to each other. There is strong attractional tension – our couple do not want to be attracted to each other. It can be challenging for a writer to come up with plausible story scenarios since there are relatively few situations or reasons for a couple to contemplate entering into this type of relationship—especially with contemporary stories where the couple could simply opt to live together. Additional tropes are often incorporated into the plot.

Depending on what your biological family was like, church-as-family may intimidate or inspire you. It’s easy to import our own baggage or expectations into the church, but it’s also important to be aware of the baggage. Creating some space to talk about these issues with one another can be very fruitful. But in our society, meeting with relative strangers for two-and-a-half hours a week, sharing a meal, giving and receiving grace from people very different from us, isn’t ordinary. We are used to being dependent on ourselves and, if we are honest, our highest obligation is to self—doing, saying, and feeling whatever we want. In an interesting twist, self-love is the paradigm for true love. Jesus tells us to “love your neighbor as yourself” (Matt. 19:19; see Lev. 19:18). Disciples of Jesus should do, say, and try to feel what is best for others, not just for themselves. To put it bluntly, disciples of Jesus should regularly sacrifice privacy, convenience, and comfort in order to love and serve one another.

Privilege theory offers the liberal multicultural subject a phantasmatic reality. It gives that subject the tools to name society’s bad apples: they are easily discernable; they are those who don’t check their privilege, blind to the social and cultural power that they undeservedly enjoy. And if privilege theory calls on you to curtail the pleasures of your own privilege, to willingly renounce your culturally given claims on the world, you are rewarded with “libidinal profit,” with what Lacan calls a “surplus-enjoyment,” an enjoyment-in-sacrifice or enjoyment-inconfession. Suffering—the feeling of guilt from realizing that you can never fully eradicate your privilege (again, privilege theory concedes that “one can no more renounce privilege than one can stop breathing”), that you are enjoying the fruits of an impure liberalism, that you’re taking up the space of someone more deserving, and so on—and exhaustion— the emotional cost for your unflinching vigilance in naming racism and denouncing prejudice wherever it appears—ironically become signs not of your defeat but of your self-enlightenment, moral righteousness, and true commitment to social justice. There is thus a kind of illicit satisfaction—an unconscious enjoyment—not only in exposing the blind spots of others, in the rhetorical disciplining of others, but in your own self-discipline, in your perceived suffering and exhaustion as well, amounting to an abstract testimony to the heroism of whiteness (“another self-glorification in which whiteness is equated with moral rectitude,” as Butler puts it) and the progress of multicultural liberalism: it’s not perfect, but we’re getting there . Along the way, privilege theory redeems its practitioners: since its biopolitical logic tends to individualize racism— check your privilege—your self-check exempts you from the charge of racism. It is fundamentally the problem of individual others (typically that of the less educated, white blue collar workers), concealing society’s “civil racism,” the pervading, naturalized racism of everyday liberal life. In contrast, psychoanalysis compels the liberal multicultural subject to confront a starker reality. For psychoanalysis, the routinized and ritualized call to check your privilege appears too convenient; it enables the liberal multicultural subject to diminish his or her guilt ( I ’m doing something personally about implicit biases) without needing to take on the sociopolitical framework directly. If privilege theorists are pressed, they will gladly confess that they know that it is not enough to denounce the unearned privileges of others without simultaneously attending to the networks of power relations that sustain such advantages. And yet in their active scholarly activist lives, they act as if it were enough, displaying the psychoanalytic structure of fetishistic disavowal (I know very well, but all the same). They maintain a split attitude toward antiracism. They know very well that denouncing white privilege is necessary but not sufficient, yet they don’t really believe that this critico-gesture does not accomplish the task at hand. Privilege theory, we might say, “wants social change with no actual change.” Rather than addressing the social antagonisms immanent to capitalism, it misapprehends the framework (and its enablement of racism). Privilege theory typically only sees social structures as the sum of their individual parts, their individual consciences. At its base level, it provides you with the fantasy of intervention and action; it offers you criticism without critique . For the proponents of privilege theory, social change follows the gradual and predictable path of reform.

At the end of the scene, when Kathy kisses Don, Cosmo objects, thereby provoking Kathy to kiss him as well, to which he responds with girlish abashment (the exchange replays the part of “Good Mornin’” when Kathy sits first on Don’s knee, then on Cosmo’s). 2.5 2.6 2.7 Yet Don and Kathy do not yet engage fully as romantic partners, which becomes clear during the following number, Kelly’s famous solo rendition of the title song, “Singin’ in the Rain,” introduced by his deliberately isolating himself (kissing Kathy good night and then waving off the cab driver). Alone on the rain-drenched sound stage (assuming we have learned to recognize it as such from “You Were Meant for Me”), he clarifies the MERM-related function of such effects, which seem in themselves to demand that he sing. The coordination of MERM and Hollywood-style special effects is particularly close in this number, as he soon leaves the song behind, first to explore the sets and props conveniently at his disposal, and then to match the music’s crescendo with an expansive embrace of the larger space. Here, the camera cranes outward, and Kelly breaks through into a moment of “dancing-sublime,” when his dancing seems either to revert or to come full circle, returning to the primitive urge that gave it birth (thus his stomping and jumping in the puddle like an adolescent boy).34 But the number, through its supreme narcissism, actually does more to inhibit than to advance the plot.

A glance through recent newspaper headlines (see, for example,Globe and Mail, August 17, 1995: A2; Vancouver Sun,August 16, 1995: A1) indicates that not much has changed since 1995. Overfishing and depleted stocks have increased tension among the users, and one group in particular, a relatively powerless group holding only 3 percent of the salmon quota, has been particularly targeted by the commercial interests—the aboriginal fishers. The rationale for doing so may be to shirk responsibility for years of overfishing, greed, poor management and bungling DFO officials. It is much easier and convenient to blame a group that has already been effectively blamed in the past and stereotyped as plunderers. Perhaps the proper word to describe the calculated attacks on the aboriginal fishery is racism, pure and simple.

Smith argued, by contrast, that wealth does not consist in pieces of metal; it consists rather in the relative ability to satisfy one’s needs and desires. “Every man,” Smith wrote, “is rich or poor according to the degree in which he can afford to enjoy the necessaries, conveniences, and amusements of human life” (WN: 47).

Most times, you will realize that value is relative. Just as the rain is convenient to a farmer and convenient to a hunter, so is life. Some will like you; others will loathe you. Some will applaud you; others will criticize you. Some will stand with you, others will backstab you. Learn to accept these realities, and you will not be fazed by unfavourable conditions.

[T]here exists a long history of political and social struggles over the design of classification systems that present themselves as ‘purely technical’ but promote a biased account of the social world. … Critical race theorists, such as Richard Delgado and Jean Stanfancic, have similarly argued that races operate as ‘categories that society invents, manipulates, or retires when convenient’. Although invented as a category, the effects of race on social relations and people's life opportunities are material and multiple.

Great though it is, however, the power of the tourist business would not in itself be sufficient to shape Park Service policy. To all accusations of excessive development the administrators can reply, as they will if pressed hard enough, that they are giving the public what it wants, that their primary duty is to serve the public not preserve the wilds. “Parks are for people” is the public-relations slogan, which decoded means that the parks are for people-in-automobiles. Behind the slogan is the assumption that the majority of Americans, exactly like the managers of the tourist industry, expect and demand to see their national parks from the comfort, security, and convenience of their automobiles

in that direction towered hundreds of metres above them. Climbing it would sap their energy and expose them to great risks. The trekking team therefore decided to start out east in the hope that the valley that they were in would eventually veer round. Shortly after starting out, the trio found the tail section of the plane, which was still largely intact. It contained luggage with extra clothing, cigarettes and even some snacks. They spent their first night in the tail in relative comfort. But the following night they had to sleep out in the open, fully exposed to the harsh cold. They very nearly froze to death. The valley showed no sign of turning in a convenient direction and so the three men returned the next day to the tail with the plan of salvaging some large batteries they had found and using them to power the radio transmitter in the fuselage.

Herbert Allen Jr. had convinced himself that appearances were important. Having calculated incorrectly around the first of the year that the press coverage would (as Ray Stark had put it) “blow over in two weeks,” Herbert and most of Columbia's boardroom directors (the majority who blindly aligned their interests behind Herbert's and Stark's; Resulting in facilitating their David Begelman debacle) eventually had seized upon a new and equally superficial appraisal of their dilemma: We have a PR problem. The solution? Obvious. Hire a public relations firm. Columbia Pictures already employed a capable public relations director, Jean Vagnini, whose work was considered excellent by objective observers outside the company, as well as many inside. The board of directors, however, had lost confidence in Vagnini's ability to handle the continuing media onslaught alone. They also suspected that Vagnini's loyalty, in the continuing animosity between Alan Hirschfield (Columbia's CEO), and the board, was to Hirschfield -- the lone voice of reason throughout the board's mishandling of Begeleman's check forgeries. Since she was young, relatively inexperienced, and female, she was a convenient target for a group of men who did not want to confront the true source of the "PR" problem—themselves and their own actions.

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Various geometries are simply different ways of presenting relations among things; which we use depends on convenience.

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We have to deal with rather than anesthetizing tension with TV or video games. It’s easier to bypass relational snags with a convenient distraction, forfeiting the chance to improve problem solving and listening skills. I don’t want my kids to be more comfortable interacting with a computer screen than a human being. We stay the course until we’ve resolved an issue, not allowing “Phineas & Ferb” to fill the space instead. This is harder and requires more time, but my kids will marry people and have bosses and children. Learning healthy relational skills is now or never.

Two months ago, Lauren Carmichael’s husband and son were murdered in a home invasion. She was conveniently working late that night. Sheldon Kaufman’s sister died two weeks later, casualty of a convenience store robbery. Just a day after that, Meadow Brand’s father was stabbed to death in what’s being reported as a mugging gone wrong.” Why don’t you just kill your wife? Sheldon had asked Tony back at the golf course. Because I don’t love my wife. “Christ,” I breathed. “It’s not just any souls they need. Family members. Blood relations, maybe. Someone they have a personal bond with.” “An intimate sacrifice,” Bentley said.

Romans 1:28 it says: ‘And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.’ This means that these people are filled with thoughts of fornication, wickedness, covetousness, maliciousness, and become haters of God. When they’re like this, they hate all things of and by God, including His people, Christian and Jew alike. Do you understand so far?” “Yes,” “As a Christian, God has given you the ability to discern good from evil and He helps you find out what His will is when it comes to your walk with Christ. When God turns a man over to a reprobate mind, He has no more hope for them, so He lets their heart go, and they become hardened to anything related to God and Christ. Say I was to put my hand into a fire, what do you think would happen Charles?” “Your hand would burn and you’d learn not to do it again. So, you’re saying that some people are allowed to commit horrible acts so others will not do it again, like what the Germans did to the Jews?

show, Trisha. Dennis had seen a Trisha episode about people with depression, and thought maybe his dad had that. Dennis loved Trisha. It was a daytime talk show where ordinary people were given the opportunity to talk about their problems, or yell abuse at their relatives, and it was all presided over by a kindly looking but judgemental woman conveniently called… Trisha. For a while Dennis thought life without his mum would be some kind of adventure. He’d stay up late, eat take-aways and watch rude comedy shows. However, as the days turned into weeks, and the weeks turned into months, and the months turned into years, he realised that it wasn’t an adventure at all.

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The 49-year-old Bryant, who resembles a cereal box character himself with his wide eyes, toothy smile, and elongated chin, blames Kellogg's financial woes on the changing tastes of fickle breakfast eaters. The company flourished in the Baby Boom era, when fathers went off to work and mothers stayed behind to tend to three or four children. For these women, cereal must have been heaven-sent. They could pour everybody a bowl of Corn Flakes, leave a milk carton out, and be done with breakfast, except for the dishes. Now Americans have fewer children. Both parents often work and no longer have time to linger over a serving of Apple Jacks and the local newspaper. Many people grab something on the way to work and devour it in their cars or at their desks while checking e-mail. “For a while, breakfast cereal was convenience food,” says Abigail Carroll, author of Three Squares: The Invention of the American Meal. “But convenience is relative. It's more convenient to grab a breakfast bar, yogurt, a piece of fruit, or a breakfast sandwich at some fast-food place than to eat a bowl of breakfast cereal.” People who still eat breakfast at home favor more laborintensive breakfasts, according to a recent Nielsen survey. They spend more time at the stove, preparing oatmeal (sales were up 3.5 percent in the first half of 2014) and eggs (up 7 percent last year). They're putting their toasters to work, heating up frozen waffles, French toast, and pancakes (sales of these foods were up 4.5 percent in the last five years). This last inclination should be helping Kellogg: It owns Eggo frozen waffles. But Eggo sales weren't enough to offset its slumping U.S. cereal numbers. “There has just been a massive fragmentation of the breakfast occasion,” says Julian Mellentin, director of food analysis at research firm New Nutrition Business. And Kellogg faces a more ominous trend at the table. As Americans become more healthconscious, they're shying away from the kind of processed food baked in Kellogg's four U.S. cereal factories. They tend to be averse to carbohydrates, which is a problem for a company selling cereal derived from corn, oats, and rice. “They basically have a carb-heavy portfolio,” says Robert Dickerson, senior packagedfood analyst at Consumer Edge. If such discerning shoppers still eat cereal, they prefer the gluten-free kind, sales of which are up 22 percent, according to Nielsen. There's also growing suspicion of packagedfood companies that fill their products with genetically modified organisms (GMOs). For these breakfast eaters, Tony the Tiger and Toucan Sam may seem less like friendly childhood avatars and more like malevolent sugar traffickers.

Up to this point, the story of the Gzilt and their holy book was, to students of this sort of thing, quite familiar: an upstart part of a parvenu species/civ gets lucky, proclaims itself Special and waves around its own conveniently vague and multiply interpretable holy book to prove it. What set the Book of Truth apart from all the other holy books was that it made predictions that almost without exception came true, and anticipated phenomena that nobody of the time of Briper Drodj could possibly have guessed at. At almost every scientific/technological stage over the following two millennia, the Book of Truth called it right, whether it was on electromagnetism, radioactivity, atomic theory, the cosmic microwave background, hyperspaciality, the existence of aliens or the patternings of the energy grid that lay between the nested universes. The language was even quite clear, too; somewhat opaque at the time before you had the technological knowledge to properly understand what it was it was talking about and you were reading, but relatively unambiguous once the accompanying technical breakthrough had been made. There

Act on the Guarantee of Promotion of Convenience of Persons with Disabilities, Elderly People, Pregnant Women, etc. Acts related to the safety of the majority of the people

carries on as though it really does exist, dualities and all? Quite simply, Zen would have you treat the physical world exactly as followers of Western religions sometimes treat the spiritual world—as a convenient fiction whose phenomena you honor as though they existed, although you know all the while that they are illusions. The world of strife and relative values may trouble those who mistake it for the real thing, but the Zen-man echoes the words of Hamlet, "We that have free souls, it touches us not." The world is in fact meaningless. It is one's mind that is moving.

Convenience may come with a nutritional compromise in other parts of the supermarket (where ready-to-serve items are often overprocessed, oversugared, and oversalted), but not in the baby food aisle. The convenience that was always a plus still is; foods come in ready-to-feed baby-portion jars, reclosable for refrigerated storage of leftovers. But today’s baby foods come with other pluses as well. Most varieties contain no added salt; sugar and fillers are rarely added to single-ingredient foods. Since the fruits and vegetables are cooked and packed soon after picking, they retain a reliably high proportion of their nutrients. The foods are consistent in texture and taste, and because they’re prepared under strictly sanitary conditions (conditions that would be difficult to duplicate in your home), you can trust their safety. They’re also relatively economical, particularly if the time you save by using them is valuable to you, and when you consider that less food is likely to be wasted than when you prepare large batches of food for baby.

But data gathered by The Post shows that U-Va. campus police officers made the most arrests against students involving the purchase or consumption of alcohol last year, and 46 of the department's 89 total arrests concerned charges of public swearing or intoxication. In comparison, ABC special agents arrested seven people between the ages of 18 and 22 in 2014, two of whom were Hispanic, and the rest were white. Of the seven arrested, only three were charged with buying or drinking alcohol underage, all of whom were white. The other four were restaurant and convenience store clerks arrested for allegedly selling alcohol to underage patrons. During the same period, Charlottesville city police officers made 35 arrests against U-Va. students in connection with alcohol-related violations, while Albemarle County officers made seven arrests, five of which occurred at the spring Foxfield steeplechase races. The Post obtained arrest statistics from three local departments that patrol in Charlottesville: the city police, the Albemarle County police and the university's campus police. All three departments retain records noting how many U-Va. students are arrested annually. The departments did not provide demographic data related to the arrests. The ABC does not keep records about arrests of U-Va. students, said spokeswoman Becky Gettings, but does retain information related to offenders' ages. The data shows that Charlottesville and Albemarle

Psychologists define cognitive dissonance as “The state of having inconsistent thoughts, beliefs or attitudes; especially as relating to behavioral decisions and attitude change”.  Perhaps nowhere is this cerebral flexibility on better display than in religious claims of divine intervention.  As atheists we are constantly baffled by an acquaintance crediting god with some minor convenience in their lives, seemingly unaware of the horrible moral contradictions that arise when one asserts that a god concerns itself with finding their lost glasses but not with the children sold into sexual slavery.

To the eye, the key signatures of relative keys are identical. Minor key signatures are laid out on the staff just like major key signatures. The sharps and flats are in the same octave and same order. Only by analyzing the melody to locate the tonic can a key signature be visually identified as major or minor.

While their normal working relations are pervaded by an atmosphere of intrigue and competitive resentment, Diana still feels a sense of responsibility towards her husband. When he returned to public duties last year following a lengthy recuperation from his broken arm he intended to make a bizarre “statement” regarding the intense speculation surrounding his injury. He instructed his staff to find a false arm with a hook on the end so that he could appear in public like a real-life Captain Hook. Diana was consulted by senior courtiers worried that he would make a fool of himself. She suggested that a false arm should be obtained but then conveniently mislaid shortly before he was to attend a medical meeting in Harley Street, central London. While Charles was annoyed by the subterfuge, his staff were relieved that his dignity had been preserved thanks to Diana’s timely intervention.

Industrial progress, mechanical improvement, all of the great wonders of the modern era have meant relatively little to the wealthy. The rich in Ancient Greece would have benefited hardly at all from modern plumbing: running servants replaced running water. Television and radio? The patricians of Rome could enjoy the leading musicians and actors in their home, could have the leading actors as domestic retainers. Ready-to-wear clothing, supermarkets — all these and many other modern developments would have added little to their life. The great achievements of Western capitalism have redounded primarily to the benefit of the ordinary person. These achievements have made available to the masses conveniences and amenities that were previously the exclusive prerogative of the rich and powerful.

I know of good people with black hearts. I know of bad people with big hearts. It isn’t always what it seems. Generalized boundaries are convenient to categorized judgements. There is more to what it appears. I know of oceans that doesn’t quench a thirst and little ponds of quenching thousands. Let the good play the God and bad play the devil. For I know of Gods bringing dooms and death.

Forgive me, Mother.” He bowed. “My argument is with my father.” “Well,” the duke announced himself and paused for dramatic effect in the doorway of the private parlor. “No need to look further. You can have at me now.” “You are having Anna Seaton investigated,” the earl said, “and it could well cost her her safety.” “Then marry her,” the duke shot back. “A husband can protect a wife, particularly if he’s wealthy, titled, smart, and well connected. Your mother has assured me she does not object to the match.” “You don’t deny this? Do you have any idea the damage you do with your dirty tricks, sly maneuvers, and stupid manipulations? That woman is terrified, nigh paralyzed with fear for herself and her younger relation, and you go stomping about in her life as if you are God Almighty come to earth for the purpose of directing everybody else’s personal life.” The duke paced into the room, color rising in his face. “That is mighty brave talk for a man who can’t see fit to take a damned wife after almost ten years of looking. What in God’s name is wrong with you, Westhaven? I know you cater to women, and I know you are carrying on with this Seaton woman. She’s comely, convenient, and of child-bearing age. I should have thought to have her investigated, I tell you, so I might find some way to coerce her to the altar.” “You already tried coercion,” Westhaven shot back, “and it’s only because Gwen Allen is a decent human being her relations haven’t ruined us completely in retaliation for your failed schemes. I am ashamed to be your son and worse than ashamed to be your heir. You embarrass me, and I wish to hell I could disinherit you, because if I don’t find you a damned broodmare, I’ve every expectation you will disinherit me.” “Gayle!” His mother was on her feet, her expression horror-stricken. “Please, for the love of God, apologize. His Grace did not have Mrs. Seaton investigated.” “Esther…” His Grace tried to get words out, but his wife had eyes only for her enraged son. “He most certainly did,” Westhaven bit out. “Up to his old tricks, just as he was with Gwen and with Elise and with God knows how many hapless debutantes and scheming widows. I am sick to death of it, Mother, and this is the last straw.” “Esther,” His Grace tried again. “Hush, Percy,” the duchess said miserably, still staring at her son. “His Grace did not have your Mrs. Seaton investigated.” She paused and dropped Westhaven’s gaze. “I did.” “Esther,” the duke gasped as he dropped like a stone onto a sofa. “For the love of God, help me.

The C-word is an acceptable term when prefaced with the soothing adjective “middle.” Every politician, publicist, and pundit will rhapsodize about the middle class, the object of their heartfelt concern. The much admired and much pitied middle class is supposedly inhabited by virtuously self-sufficient people, free from the presumed profligacy of those who inhabit the lower rungs of society. By including almost everyone, “middle class” serves as a conveniently amorphous concept that masks the exploitation and inequality of social relations. It is a class label that denies the actuality of class power.