Convention Center Quotes

Reading in bed is a self-centered act, immobile, free from ordinary social conventions, invisible to the world, and one that, because it takes place between the sheets, in the realm of lust and sinful idleness, has something of the thrill of things forbidden.

A contest was held in 1994 to rename the Los Angeles Convention and Exhibition Center after an extensive renovation and expansion. The winning name, chosen from over ten thousand entries, was the Los Angeles Convention Center.

...our species is one, and each of the individuals who compose it are entitled to equal moral consideration.

A Sanskrit word appeared in the paragraph: ANTEVASIN. It means, ‘one who lives at the border.’ In ancient times, this was a literal description. It indicated a person who had left the bustling center of worldly life to go live at the edge of the forest where the spiritual masters dwelled. The antevasin was not of the villager’s anymore-not a householder with a conventional life. But neither was he yet a transcendent-not one of those sages who live deep in the unexplored woods, fully realized. The antevasin was an in-betweener. He was a border-dweller. He lived in sight of both worlds, but he looked toward the unknown. And he was a scholar.

Children of course are monstrously conventional, repelled at once by whatever is off-center, out of whack, unmanageable. And being an only child I had been coddled a good deal (also scolded). I was awkward, precocious, timid, full of my private rituals and aversions.

She sometimes wondered what her twenty-two-year-old self would think of today's Emma Mayhew. Would she consider her self-centered? Compromised? A bourgeois sell-out, with her appetite for home ownership and foreign travel, clothes from Paris and expensive haircuts? Would she find her conventional, with her new surname and hopes for a family life? Maybe, but then the twenty-two-year-old Emma Morley wasn't such a paragon either: pretentious, petulant, lazy, speechifying, judgmental. Self-pitying, self-righteous, self-important, all of the selfs except self-confident, the quality that she always needed most.

Today's Republican Party...is an insurgent outlier. It has become ideologically extreme; contemptuous of the inherited social and economic policy regime; scornful of compromise; unpersuaded by conventional understanding of facts, evidence, and science; and dismissive of the legitimacy of its political opposition, all but declaring war on the government. The Democratic Party, while no paragon of civic virtue, is more ideologically centered and diverse, protective of the government's role as it developed over the course of the last century, open to incremental changes in policy fashioned through bargaining with the Republicans, and less disposed to or adept at take-no-prisoners conflict between the parties. This asymmetry between the parties, which journalists and scholars often brush aside or whitewash in a quest for "balance," constitutes a huge obstacle to effective governance.

Realism is for lazy-minded, semi-educated people whose atrophied imagination allows them to appreciate only the most limited and convention subject matter. Re-Fi is a repetitive genre written by unimaginative hacks who rely on mere mimesis. If they had any self-respect they'd be writing memoir, but they're too lazy to fact-check. Of course I never read Re-Fi. But the kids keep bringing home these garish realistic novels and talking about them, so I know that it's an incredibly narrow genre, completely centered on one species, full of worn-out cliches and predictable situations--the quest for the father, mother-bashing, obsessive male lust, dysfunctional suburban families, etc., etc. All it's good for is being made into mass-market movies. Given its old-fashioned means and limited subject matter, realism is quite incapable of describing the complexity of contemporary experience.

We instinctively feel an overwhelming desire to take sides: organic or conventional, fair or free trade, "pure" or genetically engineered food, wild or farm-raised fish. Like most things in life, though, the sensible answer lies somewhere between the extremes, somewhere in that dull but respectable placed called the pragmatic center. To be a centrist when it comes to food is, unfortunately, to be a radical.

As an epiphany of God, Jesus discloses that at the center of everything is a reality that is in love with us and wills our well-being, both as individuals and as individuals within society. As an image of God, Jesus challenges the most widespread image of reality in both the ancient and modern world, countering conventional wisdom’s understanding of God as one with demands that must be met by the anxious self in search of its own security. In its place is an image of God as the compassionate one who invites people into a relationship which is the source of transformation of human life in both its individual and social aspects.

Jesus’s use of the phrasing “a new commandment” is frequently scanted in light of its implicit ramifications. Because Jesus at the Last Supper has executed the “new covenant” with his disciples, the Great Commandment itself now acquires an unprecedented meaning. Its new meaning belongs to this sudden revelation not merely about who God is but also about what love is. Previously the Great Commandment bade us to love God and our neighbor. Now this love can be comprehended only in an incarnational situation. Its incarnate presence is the activation of profound rhizomic relations that explode from the center toward the ends of the earth. We are commanded to be incarnational in relation to one another just as God at the cross was incarnational in Christ. . . . We are no longer simply Christ’s “followers" - the pre-Easter form of relation to a master-and-teacher that is conventionally called “disciple” - but also perpetual Christ incarnators . . .

music. To be an artist is not, finally, about product; it is about process, a way of being, and every solitary is of necessity an artist—an artist of her or his life, with little or no help from conventional rites and forms and mythologies, making it up as we go.

Go away,” she said voicelessly. Aureliano, smiled, picked her up by the waist with both hands like a pot of begonias, and dropped her on her back on the bed. With a brutal tug he pulled off her bathrobe before she had time to resist and he loomed over an abyss of newly washed nudity whose skin color, lines of fuzz, and hidden moles had all been imagined in the shadows of the other rooms. Amaranta Úrsula defended herself sincerely with the astuteness of a wise woman, weaseling her slippery, flexible, and fragrant weasel’s body as she tried to knee him in the kidneys and scorpion his face with her nails, but without either of them giving a gasp that might not have been taken for that”“breathing of a person watching the meager April sunset through the open window. It was a fierce fight, a battle to the death, but it seemed to be without violence because it consisted of distorted attacks and ghostly evasions, slow, cautious, solemn, so that during it all there was time for the petunias to bloom and for Gaston to forget about his aviator’s dream in the next room, as if they were two enemy lovers seeking reconciliation at the bottom of an aquarium. In the heat of that savage and ceremonious struggle, Amaranta Úrsula understood that her meticulous silence was so irrational that it could awaken the suspicions of her nearby husband much more than the sound of warfare that they were trying to avoid. Then she began to laugh with her lips tight together, without giving up the fight, but defending herself with false bites and deweaseling her body little by little until they both were conscious of being adversaries and accomplices at the same time and the affray degenerated into a conventional gambol and the attacks became”“caresses. Suddenly, almost playfully, like one more bit of mischief, Amaranta Úrsula dropped her defense, and when she tried to recover, frightened by what she herself had made possible, it was too late. A great commotion immobilized her in her center of gravity, planted her in her place, and her defensive will was demolished by the irresistible anxiety to discover what the orange whistles and the invisible globes on the other side of death were like. She barely had time to reach out her hand and grope for the towel to put a gag between her teeth so that she would not let out the cat howls that were already tearing at her insides.

She had, Emma decided, a very particular beauty about her, a quality that required more than the possession of conventionally attractive features. Good looks could be a cliché, which meant that those who satisfied the normal criteria of beauty could fail its more subtle tests. Thus it was that those with very regular features could just miss being beautiful because they lacked some tiny human imperfection, some irregularity that imparted to their appearance the poignancy, the reminder of ordinary humanity, on which real beauty depended. It was quite possible to be too perfect, and end up being plastic, as Hollywood stars so often were, with their well-placed curves or sculpted chins. The heart would not stop at such features, whereas it might well do so when a snub nose, or one not quite dead-center, or ears that were just slightly too large, were combined with eyes that seem to reflect and enhance the light, or with lips that formed a tantalizing bow, or with perfectly unblemished skin.

In a Communalist way of life, conventional economics, with its focus on prices and scarce resources, would be replaced by ethics, with its concern for human needs and the good life. Human solidarity - or philia, as the Greeks called it - would replace material gain and egotism. Municipal assemblies would become not only vital arenas for civic life and decision-making but centers where the shadowy world of economic logistics, properly coordinated production, and civic operations would be demystified and opened to the scrutiny and participation of the citizenry as a whole.

they had to do it anyway. They had to try. They had taken an oath, and they would be faithful to the end. On the bank of surveillance monitors in front of her, she saw a dozen of her best agents—guns drawn—suddenly rush the convention stage, surround the president, grab him by the arms, and literally carry him away, his feet barely touching the ground. Sanchez then bolted out of the command post and met the president’s protective detail backstage and ordered them downstairs, into the makeshift bunker. “Go, go, go,” she yelled as they raced the president down one corridor after another, into a heavily guarded stairwell, and down five flights, eventually bursting into the basement, where all the convention center’s HVAC systems were housed. They turned one corner and then another, ducking pipes and ducts along the way. A moment later, they raced the president into a large storage freezer, slammed the door shut behind them, and worked feverishly to put him in a protective suit, gloves, and mask, pre-positioned there by the army’s nuclear, biological, and chemical fast-reaction team. That done, Sanchez and her agents began to suit up themselves. But just then, Sanchez felt the

Through the discovery of nature the radical difference between these two kinds of “ways” or “customs” came to the center of attention. The discovery of nature led to the splitting up of “way” or “custom” into “nature” (physis) on the one hand and “convention” or “law” (nomos) on the other. [...] The distinction implies that the natural is prior to the conventional. The distinction between nature and convention is fundamental for classical political philosophy and even for most of modern political philosophy, as can be seen most simply from the distinction between natural right and positive right.

However, despite their synthesis of Yogacara and Centrism, all Yogacara-Madhyamikas, such as Jnanagarbha, Santaraksita, Kamalasila, and Haribhadra, unanimously refute the notion of a really existent consciousness or self-awareness in both the versions of the Real Aspectarians and the False Aspectarians, without, however, mentioning specific persons."They also attack Dharmakirti's presentations of causality (one cause producing many results, many causes producing one result, and many causes producing many results). At the same time, on the conventional level, they strongly rely on his principles of epistemology and reasoning.

Sin in the conventional theological and secular sense is a concept within the authoritarian structure, and this structure belongs to the having mode of existence. Our human center does not lie in ourselves, but in the authority to which we submit. We do not arrive at well-being by our own productive activity, but by passive obedience and the ensuing approval by the authority. We have a leader (secular or spiritual, king/ queen or God) in whom we have faith; we have security … as long as we are—nobody. That the submission is not necessarily conscious as such, that it can be mild or severe, that the psychic and social structure need not be totally authoritarian, but may be only partially so, must not blind us to the fact that we live in the mode of having to the degree that we internalize the authoritarian structure of our society.

The very idea of a national plan, which would be devised at the capital and would then reorder the periphery after its own image into quasi-military units obeying a single command, was profoundly centralizing. Each unit at the periphery was tied not so much to its neighboring settlement as to the command center in the capital; the lines of communication rather resembled the converging lines used to organize perspective in early Renaissance paintings. “The convention of perspective … centers everything in the eye of the beholder. It is like a beam from a lighthouse—only instead of travelling outward, appearances travel in. The conventions called those appearances reality. Perspective makes the single eye the center of the visible world. Everything converges on the eye as to the vanishing point of infinity. The visible world is arranged for the spectator as the universe was once thought to be arranged for God

The graceful lines of pearl on the bodice transported her to her father’s study, to the newspaper photo of the Brooklyn Bridge. Today, tonight, she was crossing a bridge into another sense of self, an unknown, unexplored woman, a woman incognito, even to herself. And holding those lines of strength was the dove, Analee’s handiwork, the strength of peace holding everything, there on the gown, there at her heart, again on her face, beneath her eyes, allowing her a new vision, though she herself would not be seen. Constance fingered the smooth finish of the silk, this fine fabric given to her by someone who believed in her, who mentored and cared for her, whoever she was as a woman, without the constraints of convention. She turned the gown and gazed at its train, centered with the Gothic arch of the bridge, now converted into a torch of liberty. Everything in this gown spoke of strength and transformation, nothing left behind. There were her children, the girls as shimmering fish swimming freely, even her dead son transformed into light, the light of the bridge into the unknown.

When you're responsible for half the planet's military spending, and 80 percent of its military R&D, certain things can be said with confidence: No one is going to get into a nuclear war with the United States, or a large-scale tank battle, or even a dogfight. You're the Microsoft, the Standard Oil of conventional warfare: Were they interested in competing in this field, second-tier military powers would probably have filed an antitrust suit with the Department of Justice by now. When you're the only guy in town with a tennis racket, don't be surprised if no one wants to join you on center court--or that provocateurs look for other fields on which to play. If you've got uniformed infantryman and tanks and battleships and jet fighters, you're too weak to take on the hyperpower. But, if you've got illiterate goatherds with string and hacksaws and fertilizer, you can tie him down for a decade. An IED is an "improvised" explosive device. Can we still improvise? Or does the planet's most lavishly funded military assume it has the luxury of declining to adapt to the world it's living in?

While most of us go through life feeling that we are the thinker of our thoughts and the experiencer of our experience, from the perspective of science we know that this is a distorted view. There is no discrete self or ego lurking like a minotaur in the labyrinth of the brain. There is no region of cortex or pathway of neural processing that occupies a privileged position with respect to our personhood. There is no unchanging “center of narrative gravity” (to use Daniel Dennett’s phrase). In subjective terms, however, there seems to be one — to most of us, most of the time. Our contemplative traditions (Hindu, Buddhist, Christian, Muslim, Jewish, etc.) also suggest, to varying degrees and with greater or lesser precision, that we live in the grip of a cognitive illusion. But the alternative to our captivity is almost always viewed through the lens of religious dogma. A Christian will recite the Lord’s Prayer continuously over a weekend, experience a profound sense of clarity and peace, and judge this mental state to be fully corroborative of the doctrine of Christianity; A Hindu will spend an evening singing devotional songs to Krishna, feel suddenly free of his conventional sense of self, and conclude that his chosen deity has showered him with grace; a Sufi will spend hours whirling in circles, pierce the veil of thought for a time, and believe that he has established a direct connection to Allah. The universality of these phenomena refutes the sectarian claims of any one religion. And, given that contemplatives generally present their experiences of self-transcendence as inseparable from their associated theology, mythology, and metaphysics, it is no surprise that scientists and nonbelievers tend to view their reports as the product of disordered minds, or as exaggerated accounts of far more common mental states — like scientific awe, aesthetic enjoyment, artistic inspiration, etc. Our religions are clearly false, even if certain classically religious experiences are worth having. If we want to actually understand the mind, and overcome some of the most dangerous and enduring sources of conflict in our world, we must begin thinking about the full spectrum of human experience in the context of science. But we must first realize that we are lost in thought.

In network models of the interactome, these truncating mutations can be thought of as the removal of one node along with all its edges - a node removal. Nonconservative missense mutations of amino acids in the protein core that lead to major folding problems, protein aggregation, and premature protein degradation can also be modeled as node removals. At the other end of the mutational spectrum are small in-frame indels or missense mutations. These can preserve protein folding, but may modify the active site of an enzyme or affect the binding to another protein or macromolecule. In network models, these mutations, which specifically perturb a single molecular interaction, have been labeled as edge-specific or "edgetic". While investigation of the precise interaction defects associated with point mutations is of course not new, the term edgetic promotes a subtle yet meaningful archetype shift from conventional gene-centered models, which emphasize consideration of which specific edges are affected by a mutation, complement and extend classic gene-centric models, which ascertain only whether a gene product is present or not present and neglect less overt alterations of a given gene or gene product.

The climate for relationships within an innovation group is shaped by the climate outside it. Having a negative instead of a positive culture can cost a company real money. During Seagate Technology’s troubled period in the mid-to-late 1990s, the company, a large manufacturer of disk drives for personal computers, had seven different design centers working on innovation, yet it had the lowest R&D productivity in the industry because the centers competed rather than cooperated. Attempts to bring them together merely led people to advocate for their own groups rather than find common ground. Not only did Seagate’s engineers and managers lack positive norms for group interaction, but they had the opposite in place: People who yelled in executive meetings received “Dog’s Head” awards for the worst conduct. Lack of product and process innovation was reflected in loss of market share, disgruntled customers, and declining sales. Seagate, with its dwindling PC sales and fading customer base, was threatening to become a commodity producer in a changing technology environment. Under a new CEO and COO, Steve Luczo and Bill Watkins, who operated as partners, Seagate developed new norms for how people should treat one another, starting with the executive group. Their raised consciousness led to a systemic process for forming and running “core teams” (cross-functional innovation groups), and Seagate employees were trained in common methodologies for team building, both in conventional training programs and through participation in difficult outdoor activities in New Zealand and other remote locations. To lead core teams, Seagate promoted people who were known for strong relationship skills above others with greater technical skills. Unlike the antagonistic committees convened during the years of decline, the core teams created dramatic process and product innovations that brought the company back to market leadership. The new Seagate was able to create innovations embedded in a wide range of new electronic devices, such as iPods and cell phones.

Complex systems are more spontaneous, more disorderly, more alive than that. At the same time, however, their peculiar dynamism is also a far cry from the weirdly unpredictable gyrations known as chaos. In the past two decades, chaos theory has shaken science to its foundations with the realization that very simple dynamical rules can give rise to extraordinarily intricate behavior; witness the endlessly detailed beauty of fractals, or the foaming turbulence of a river. And yet chaos by itself doesn't explain the structure, the coherence, the self-organizing cohesiveness of complex systems. Instead, all these complex systems have somehow acquired the ability to bring order and chaos into a special kind of balance. This balance point—often called the edge of chaos—is were the components of a system never quite lock into place, and yet never quite dissolve into turbulence, either. The edge of chaos is where life has enough stability to sustain itself and enough creativity to deserve the name of life. The edge of chaos is where new ideas and innovative genotypes are forever nibbling away at the edges of the status quo, and where even the most entrenched old guard will eventually be overthrown. The edge of chaos is where centuries of slavery and segregation suddenly give way to the civil rights movement of the 1950s and 1960s; where seventy years of Soviet communism suddenly give way to political turmoil and ferment; where eons of evolutionary stability suddenly give way to wholesale species transformation. The edge of chaos is the constantly shifting battle zone between stagnation and anarchy, the one place where a complex system can be spontaneous, adaptive, and alive. Complexity, adaptation, upheavals at the edge of chaos—these common themes are so striking that a growing number of scientists are convinced that there is more here than just a series of nice analogies. The movement's nerve center is a think tank known as the Santa Fe Institute, which was founded in the mid-1980s and which was originally housed in a rented convent in the midst of

What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.

Roughly speaking: more than forty held government bonds. More than twenty were moneylenders. Over fifteen were slave owners. The rest an assortment of land and debt speculators. And most dabbled in more than one category. George Washington, for example, was a slave owner, a moneylender, a land speculator, and the largest holder of government IOUs in the country. Who was not at the Convention is as interesting as who was: unrepresented were small farmers, shopkeepers, Revolutionary War veterans, laborers, indentured servants, and, of course, slaves, Indians, and women. What we have instead is a small circle of capitalist elites with George Washington at the center. They were (if we’re to believe only half of what Beard tells us) a rogues’ gallery of scoundrels, scalawags, moneylenders, stockjobbers,XXIX embezzlers, and, as it would turn out, traitors. Not to mention lawyers. Men, it would be fair to say, drawn to the power of their own purses.

He exploited the privileges of power and prominence without regard to its responsibilities; to him politics was not about the substantive but the sensational. The country feared Communism, and McCarthy knew it, and he fed those fears with years of headlines and hearings. A master of false charges, of conspiracy-tinged rhetoric, and of calculated disrespect for conventional figures (from Truman and Eisenhower to Marshall), McCarthy could distract the public, play the press, and change the subject—all while keeping himself at center stage. Showcasing largely unfounded accusations of Communist subversion, McCarthyism was

to question the idea that movement has a center in the body, and that the whole of movement space revolves around an anthropocentric, corporeal subject: a Vitruvian man. The culture of space is underpinned by ideological perspectives that inform the way we see movement, the way we represent it, and the way this system of representation then affects the way we embody our movement. If movement has a center, and if the ideal movement is depicted by a white and athletic young male, and if this is assumed to be a universal model of bodily movement (the Vitruvian canon), how many cultures of movement are then being negated, ostracized, and re-moved from cultural and social convention by this anthropocentric and male-centered hegemony?

The apogee of 1990s constitutional hardball was the December 1998 House vote to impeach President Clinton. Only the second presidential impeachment in U.S. history, the move ran afoul of long-established norms. The investigation, beginning with the dead-end Whitewater inquiry and ultimately centering on President Clinton’s testimony about an extramarital affair, never revealed anything approaching conventional standards for what constitute high crimes and misdemeanors.

Cisco IP Routing course online training and certification. Course v2.0, a five-day ILT course, incorporates real updates and takes after a refreshed plan. (Nonetheless, take note of that this course does not cover all things recorded on the plan.) Some more established points have been evacuated or improved, while a few new IPv6 steering themes have been included. Cisco IP Routing (ROUTE V2.0) course give you to plan, actualize, and screen an adaptable steered arrange. Understudies will center around both IPv4 and IPv6 directing conventions. The preparation item consolidates a blend of Discovery labs with guided learning rules to display new thoughts. Visit : microteklearning.com

Conventionally though, not realizing this [undifferentiable unity] is labeled "the phase of cyclic existence," while its realization, just as it is, [is called] "the attainment of Buddhahood." At this point, however, there is neither a conditioned nor an unconditioned substance or entity that is attained, nor [is there] anybody or anything that is the attainer [of anything]. Therefore, [the Buddha] said that the mere exhaustion of mistakenness is liberation.

All about Yoga Beauty Health.Yoga is a gathering of physical, mental, and otherworldly practices or teaches which started in antiquated India. There is a wide assortment of Yoga schools, practices, and objectives in Hinduism, Buddhism, and Jainism. Among the most surely understood sorts of yoga are Hatha yoga and Rāja yoga. The birthplaces of yoga have been theorized to go back to pre-Vedic Indian conventions; it is said in the Rigveda however in all probability created around the 6th and fifth hundreds of years BCE,in antiquated India's parsimonious and śramaṇa developments. The order of most punctual writings depicting yoga-practices is indistinct, varyingly credited to Hindu Upanishads. The Yoga Sutras of Patanjali date from the main portion of the first thousand years CE, however just picked up noticeable quality in the West in the twentieth century. Hatha yoga writings risen around the eleventh century with sources in tantra Yoga masters from India later acquainted yoga with the west after the accomplishment of Swami Vivekananda in the late nineteenth and mid twentieth century. In the 1980s, yoga wound up noticeably well known as an arrangement of physical exercise over the Western world.Yoga in Indian conventions, be that as it may, is more than physical exercise; it has a reflective and otherworldly center. One of the six noteworthy standard schools of Hinduism is likewise called Yoga, which has its own epistemology and transcendentalism, and is firmly identified with Hindu Samkhya reasoning. Beauty is a normal for a creature, thought, protest, individual or place that gives a perceptual ordeal of delight or fulfillment. Magnificence is examined as a major aspect of style, culture, social brain research, theory and human science. A "perfect delight" is an element which is respected, or has includes broadly ascribed to excellence in a specific culture, for flawlessness. Grotesqueness is thought to be the inverse of excellence. The experience of "magnificence" regularly includes a translation of some substance as being in adjust and amicability with nature, which may prompt sentiments of fascination and passionate prosperity. Since this can be a subjective ordeal, it is frequently said that "excellence is entirely subjective. Health is the level of practical and metabolic proficiency of a living being. In people it is the capacity of people or groups to adjust and self-oversee when confronting physical, mental, mental and social changes with condition. The World Health Organization (WHO) characterized wellbeing in its more extensive sense in its 1948 constitution as "a condition of finish physical, mental, and social prosperity and not simply the nonappearance of sickness or ailment. This definition has been liable to contention, specifically as lacking operational esteem, the uncertainty in creating durable wellbeing procedures, and on account of the issue made by utilization of "finish". Different definitions have been proposed, among which a current definition that associates wellbeing and individual fulfillment. Order frameworks, for example, the WHO Family of International Classifications, including the International Classification of Functioning, Disability and Health (ICF) and the International Classification of Diseases (ICD), are usually used to characterize and measure the parts of wellbeing. yogabeautyhealth.com

The vision of the Center for Progressive Christianity is to encourage churches to focus their attention on those for whom organized religion has proven to be “ineffectual, irrelevant, or repressive.” They define progressive Christians as individuals who: (ProgressiveChristianity.org, “The 8 Points.” Accessed June 24, 2012) Believe that following the path and teachings of Jesus can lead to an awareness and experience of the Sacred and the Oneness and Unity of all life; Affirm that the teachings of Jesus provide but one of many ways to experience the Sacredness and Oneness of life, and that we can draw from diverse sources of wisdom in our spiritual journey; Seek community that is inclusive of ALL people, including but not limited to: a. Conventional Christians and questioning skeptics, b. Believers and agnostics, c. Women and men, d. Those of all sexual orientations and gender identities, e. Those of all classes and abilities; Know that the way we behave towards one another is the fullest expression of what we believe; Find grace in the search for understanding and believe there is more value in questioning than in absolutes; Strive for peace and justice among all people; Strive to protect and restore the integrity of our earth; and Commit to a path of life-long learning, compassion, and selfless love. To these guidelines, Borg adds two more key aspects of Progressive Christianity: Focus on this life more than on the next life; Accept a non-literal reading of the Bible.

even on the shuttle bus to and from the convention center.

This is where many organizations—particularly large, established ones—run into trouble when trying to transform themselves into more human-centered, impactful organizations. While there may be an enlightened leader at the top driving a new direction, reprogramming the mindsets of leaders throughout the organization requires a massive effort. Not because they are not inherently good people—they very often are—but because they were raised up in the work world where conventional mindsets were normal, and they had success in that model. Changing the model challenges their views of their own success, something that is not easy for anyone!

the conventional frame misses the range of political projects and preexisting psychosocial conditions that already had to be in place to bring such a wide range of citizens into a violent attack on the center of US government.

Kannada writing is one of the most seasoned and most extravagant scholarly customs in India, tracing all the way back to north of 1,000 years. Known for its significant narrating and graceful profundity, Kannada authors includes a great many sorts, from exemplary stories to contemporary books, verse, and social discourses. Veera Loka Books praises this heritage by offering an organized assortment of works by eminent Kannada writers, furnishing perusers with admittance to immortal stories and current points of view. Tradition of Kannada Writing Kannada authors has delivered a portion of India's best writers and writers, contributing fundamentally to Indian scholarly legacy. Throughout the long term, Kannada creators have investigated subjects of reasoning, otherworldliness, social change, and individual personality. Works from artists like Pampa, Ranna, and Basavanna mirror the early graceful customs and philosophical idea in Kannada, while present day creators like Kuvempu, U. R. Ananthamurthy, and S. L. Bhyrappa bring complex accounts that dig into society, culture, and the human mind. Veera Loka Books: A Center for Kannada Writing Veera Loka Books is committed to advancing Kannada writing by furnishing perusers with admittance to exemplary and contemporary works by acclaimed Kannada writers. From books and brief tales to verse assortments and youngsters' books, Veera Loka Books offers something for each peruser, encouraging a more profound association with the language and culture of Karnataka. Highlighted Kannada Writers Accessible at Veera Loka Books Kuvempu - Known as Karnataka's most memorable Jnanpith awardee, Kuvempu is commended for his verse and books that reflect profound otherworldliness and human qualities. His works, like Malegalalli Madumagalu and Sri Ramayana Darshanam, are immortal works of art that keep on moving perusers across ages. U. R. Ananthamurthy - A focal figure in present day Kannada writing, Ananthamurthy is famous for his striking stories that question social and social standards. His original Samskara, a significant investigate of standing and conventionality, is a fundamental perused for anybody investigating Kannada writing. S. L. Bhyrappa - Known for his point by point, philosophical narrating, Bhyrappa's books frequently tackle topics of custom, history, and existential inquiries. Works like Parva and Saartha grandstand his scholarly profundity and sharp perceptions of society. Poornachandra Tejaswi - As the child of Kuvempu, Tejaswi cut his own specialty in Kannada writing with works that feature provincial life, nature, and human connections. His books like Karvalo offer a one of a kind viewpoint on life in Karnataka. Vaidehi - A main female voice in Kannada writing, Vaidehi's accounts are praised for their responsiveness, particularly in portraying ladies' encounters. Her works point out the subtleties of daily existence and social issues, making them interesting and powerful. Why Pick Veera Loka Books? Veera Loka Books is in excess of a book shop - it's a stage to encounter the best of Kannada writing. By offering works from observed Kannada writers, Veera Loka Books assists perusers with interfacing with their social roots, find novel thoughts, and appreciate enthralling stories. Whether you're a long lasting peruser or new to Kannada writing, Veera Loka Books gives the ideal choice to begin or develop your excursion into this lively scholarly custom. Investigate the huge universe of Kannada writing with Veera Loka Books and drench yourself in stories that mirror the essence of Karnataka.

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often finds a more interesting story behind the conventional one. Martin Luther's supposedly revolutionary resistance to indulgences took place in a German state where they were sold. Even more intriguing, they weren't sold because the ruling authorities there get a brisk business in holy relics – which Luther left alone.

is July 2009. We step off our respective planes and lug our gear into the sweltering Vegas sun. Our taxis creep through downtown tourist traffic, swing around the airport, and unceremoniously drop us off in a giant, industrial-looking parking lot. The Las Vegas Sports Center sulks unimpressively in the heat, but under the sounds of arriving planes, there’s also a low hum and periodic whistles. Inside, the air is cooler and smells vaguely of . . . what is that smell? Sweat? Feet? Happiness? And when our eyes adjust to the light, we see skaters from every corner of the world—their helmets whiz by in every direction looking as if they are floating on air. On their feet are skates—black skates, white skates, blue skates, camouflage skates—propelled by a rainbow of wheels. On the sport floor, coaches with names like Carmen Getsome and Miss Fortune are drilling a centipede line of skaters in the fine art of knocking each other’s asses to the ground. Refs and skaters gear up for the mixed league, multination, battle du jour: Team Australia vs. Team Canada. Someone hobbles by with an ice pack strapped to her knee, still smiling. We smile too. Across town, nearly one thousand other skaters throng the casino and head to seminars in the meeting halls of the Imperial Palace Hotel, with nothing but roller derby on their minds. This is the fifth annual derby convention known as RollerCon.

Henry David Thoreau, by no means the most conventional man of his time, lamented on his death bed, “What demon possessed me that I behaved so well.” He would have taken comfort in Holy Fools. They remind us of a deeper sanity that is sometimes hidden beneath apparent lunacy: the treasure of a God-centered life.

Kids are one of natural most perfect learning devices. With just a little knowing, a kid can be activated and kept content. Starting early in your kid's growth can do wonderful factors for their psychological growth in later years, and provides them a large boost over other kids their age. Comprehend youngsters are designed to comprehend. Regular actions, such as offering, diapering, enjoying, executing, going for a generate in the child baby stroller, and getting bears from Grandpa are all "educational". You do not need to do synthetic actions or extremely concentrate on "educational activities" for a kid to succeed. Care for the kid. A kid needs a full belly, a dry diaper, a comfortable atmosphere, and really like for the best possible growth. Discuss to the kid. Provide a "play by play" of what you're doing (making a cup of tea, modifying a diaper, confirming the email box. Take part in kid talk; it's designed to stimulate a kid. Read a book together. Increase and massage. Kids really like to move their systems. Learn kid massage and kid yoga exercise exercises, which help comfortable, revitalize, and stimulate. But simply shifting the kid in a way he or she likes (like clapping arms, wearing coming back and forth, "So Big!") is outstanding work out, and properly rubbing kid down with kid massage oil is outstanding for sensitive growth. Acquire a execute gym or action gym. These are generally a company recommended with children from child up to about 12 months. They mostly come in the form of comfortable, quilted or properly cushioning execute shields, sometimes raised at the edges with a space in the center for kid. They can include detachable, holding locations for small children to try to comprehend. They usually have locations that are crinkle, smooth, scrunchy styles for kid to touch, media and action. Some come with bright dazzling illumination and alarm systems and others make insane seems to be, or musical show show seems to be, and some even do both. Look around. Kids are fascinated by factors grownups take for granted: Automobiles visiting outside the screen, tanks, vegetation provided by the wind, failing outfits in the outfits clothing dryer. Go outside A child baby stroller generate can be very interesting, going to uncommon new locations like the mailing service, bakery, recreation area, and so on.Drive your car, which has best car accessories, and go for a have a eat outside. Perform to the kid. Perform child's room music, TV jingles, your popular.Play with the kid. Conventional activities like "Peek-A-Boo" or cheap baby toys, the hug the kid's belly, shifting a football coming back and forth on are outstanding kid actions. Dance with the kid in your arms.

Temple. Jesus’ attitude toward the temple (Mark 11:15–19; John 2:18–22) was finally the most ominous threat because there he spoke directly about the destruction. In so doing he of course voiced the intent of the enemies of the church and of the state. Moreover, in his speech about the temple he quotes from the temple sermon of Jeremiah (Jer 7:11), thereby mobilizing that painful memory of dismantling criticism and in fact radically replicating it here.9 In critiquing the temple, Jesus struck at the center of the doctrine of election, which can be traced in the Zion tradition at least as far back as Isaiah and which assumed a guaranteed historical existence for this special people gathered around this special shrine. Thus Jesus advances the critical tradition of Jeremiah against the royal tradition reflected in Isaiah.10 All these actions, together with Jesus’ other violations of social convention, are a heavy criticism of the “righteousness of the law.” The law had become in his day a way for the managers of society, religious even more than civil, to effectively control not only morality but the political-economic valuing that lay behind the morality. Thus his criticism of the “law” is not to be dismissed as an attack on “legalism” in any moralistic sense, as is sometimes done in reductionist Pauline interpretation. Rather, his critique concerns the fundamental social valuing of his society. In practice Jesus has seen, as Marx later made clear, that the law can be a social convention to protect the current distribution of economic and political power.11 Jesus, in the tradition of Jeremiah, dared to articulate the end of a consciousness that could not keep its promises but that in fact denied the very humanness it purported to give. As is always the case, it is a close call to determine if in fact Jesus caused the dismantling or if he voiced what was indeed about to happen in any case. But Jesus, along with the other prophets, is regularly treated as though giving voice is causing the dismantling. And indeed, in such a consciousness that may be the reality. We may note in passing that in the temple-cleansing narrative as well as in the Matthean birth narrative it is the Jeremiah tradition that is mentioned. Moreover, in the Matthean version of eating with sinners (Matt 9:10–13), as well as in working on the Sabbath (Matt 12:5–6), the appeal is to Hos 6:6. It is certainly important that appeal is made precisely to the most radical and anguished prophets of the dismantling.

Forming culture is not a one-time event.

Culture eats strategy for breakfast. Peter Drucker

It was an invention with huge potential in saving money and lives, but Otis faced a skeptical and fearful public. So he rented out the main exhibit hall of what was then New York City’s largest convention center. On the floor of the hall he constructed an open elevator platform and a shaft in which the platform could rise and descend. One afternoon, he gathered convention-goers for a demonstration. He climbed onto the platform and directed an assistant to hoist the elevator to its top height, about three stories off the ground. Then, as he stood and gazed down at the crowd, Otis took an ax and slashed the rope that was suspending the elevator in midair. The audience gasped. The platform fell. But in seconds, the safety brake engaged and halted the elevator’s descent. Still alive and standing, Otis looked out at the shaken crowd and said, “All safe, gentlemen. All safe.”1 The moment marked two firsts. It was the first demonstration of an elevator safe enough to carry people. (Otis, you might have guessed by now, went on to found the Otis Elevator Company.) And more important for our purposes, it was a simple, succinct, and effective way to convey a complex message in an effort to move others—the world’s first elevator pitch.

1. The analysis of a nature: the reasoning of freedom from unity and multiplicity A. The formulation of the reasoning All phenomena-such as sprouts-do not really exist, because they lack unity and multiplicity, just as a reflection in a mirror. B. The three modes of the reason The subject of this reasoning is just mere appearances without examination and analysis. The subject property that applies to this subject is as follows: These mere appearances are not a real unity, because they possess many parts. Each of these parts can in turn be broken down into many subparts. Since this process can be infinitely repeated, there is not a single smallest particle that is a really existent and indivisible unity. Without even one real building block, how could you put together many so as to create a really existent thing? Consequently, there can be nothing that is a real multiplicity, because there is no real unity to begin with that could build up such a multiplicity. To be sure, this reasoning does not negate the mere conventionality that one thing has many parts. The point here is that neither the thing in question nor its parts really exist by themselves. Thus, what is denied is not the mere appearance of unity and multiplicity on the level of seeming reality but the existence of any unity or multiplicity that is really established and findable as such.

The audience watching a magic show or a movie may experience one illusory being killing another. However, both the being that appears to be the killer and the one that is killed are empty; they are not really existent. Likewise, in the context of seeming reality, it is justified that the empty and illusory words of Nagarjuna's negations can negate or cancel out an illusory assumed nature of all things, thus arriving at the conclusion that all things are empty. Therefore, Centrists employ reasoning and such as expedient tools in their discourses only inasmuch as these tools have a certain effectiveness as illusory remedies against illusory fixed ideas. In other words, an illusionlike thesis may be deconstructed by an illusionlike refutation, since the latter has some conventional remedial power within the framework of seeming reality that appears due to fundamental ignorance.

Without reliance on conventions, The ultimate cannot be taught. Without realization of the ultimate, Nirvana cannot be attained.'", In other words, ordinary language is the container for the nectar of wisdom: The entire range of Buddhist notions related to ground, path, and fruition are but indications whose only purpose is to lead beings to mental freedom and not to trap them in just another conceptual cocoon.

This situation is then conventionally called "realizing emptiness." "Realizing" is just a conventional term, since here, there is nothing to be realized and nothing that realizes, just like water poured into water.

As he rose in stature over the next forty years to become one of the most influential scientists of all time, Isaac Newton took it upon himself to substantiate Boyle’s color law: light is white is standard. In 1704, a year after he assumed the presidency of the Royal Society, Newton released one of the most eminent books of the modern era, Opticks. “Whiteness is produced by the Convention of all Colors,” he wrote. Newton created a color wheel to illustrate his thesis. “The center” was “white of the first order,” and all the other colors were positioned in relation to their “distance from Whiteness.” In one of the foundational books of the upcoming European intellectual renaissance, Newton imaged “perfect whiteness.”29

The crucial point here and in Centrism in general is that inherent existence is simply an incoherent notion altogether that does not withstand analysis. What is called emptiness is just the result of pointing out this fact. In other words, whether one conventionally speaks of "the thesis of emptiness" or says, "I have no thesis," both expressions just announce and highlight the Centrist procedure of demonstrating that all things lack inherent existence-that there are no reference points. Needless to say, such a "thesis of emptiness" is nothing to hold on to either.

Therefore, when the three natures are presented without analysis, seeming dependent origination is the other-dependent nature, because it is common, conventional consensus that it originates in dependence on causes and conditions. As for both material things and cognitions that are assumed to constitute real entities, a true way of being, or a nature, they all represent the imaginary nature, because they are superimposed in such ways onto seeming, dependently originating phenomena. Emptiness-ultimate reality-is the perfect nature. This just follows the common consensus of presentations in mutual dependence: If what is fabricated and conditioned is presented as the seeming, then what is unfabricated and unconditioned has to be presented as the ultimate. This is the explanation of the intention of the sutras in a way that is merely not contradicting the conformity of the worldly consensus of others.

Center for Science in the Public Interest, a consumer-advocacy group run by Michael Jacobson that was now dedicated to reducing the fat and sugar content of the American diet. (As the Los Angeles Times later observed, the CSPI “embraced a low-fat diet as if it was a holy writ.”)

Now, I’m an apolitical person (which I realize is its own kind of misleading political posture, but I think you know what I mean). I do not have conventional political affiliations. I follow presidential elections the same way I follow the NFL playoffs: obsessively and dispassionately. But Sarah Palin was (and is) a real problem. Her nomination for vice president in 2008 represents the most desperate inclinations of the Republican Party. In two hundred years, I suspect historians will use Palin as an example of how insane America became in the decade following the destruction of the World Trade Center, and her origin story will seem as extraterrestrial and eccentric as Abe Lincoln jumping out of a window to undermine a voting quorum in 1840.

The next few days live in infamy as every level of government screwed up beyond belief. The city of New Orleans filled with water. Citizens who survived the hurricane died, by the hundreds, in the post-storm flood. People were stranded at the Superdome and convention center, the latter of which wasn’t even supposed to be a shelter.

met in a harborside convention center in Vancouver to figure out how to save the world’s exploding cities from disaster. The world had little inkling of the great recession slouching on the horizon, yet the prognosis was bleak. The problem? On the one hand, cities were pumping out most of the world’s pollution and 80 percent

Phlebotomy. Even the word sounds archaic—and that’s nothing compared to the slow, expensive, and inefficient reality of drawing blood and having it tested. As a college sophomore, Elizabeth Holmes envisioned a way to reinvent old-fashioned phlebotomy and, in the process, usher in an era of comprehensive superfast diagnosis and preventive medicine. That was a decade ago. Holmes, now 30, dropped out of Stanford and founded a company called Theranos with her tuition money. Last fall it finally introduced its radical blood-testing service in a Walgreens pharmacy near the company headquarters in Palo Alto, California. (The plan is to roll out testing centers nationwide.) Instead of vials of blood—one for every test needed—Theranos requires only a pinprick and a drop of blood. With that they can perform hundreds of tests, from standard cholesterol checks to sophisticated genetic analyses. The results are faster, more accurate, and far cheaper than conventional methods. The implications are mind-blowing. With inexpensive and easy access to the information running through their veins, people will have an unprecedented window on their own health. And a new generation of diagnostic tests could allow them to head off serious afflictions from cancer to diabetes to heart disease. None of this would work if Theranos hadn’t figured out how to make testing transparent and inexpensive. The company plans to charge less than 50 percent of the standard Medicare and Medicaid reimbursement rates. And unlike the rest of the testing industry, Theranos lists its prices on its website: blood typing, $2.05; cholesterol, $2.99; iron, $4.45. If all tests in the US were performed at those kinds of prices, the company says, it could save Medicare $98 billion and Medicaid $104 billion over the next decade.

Benefits of high rise apartments High rise flats have been on high demand for a very long time because of the invaluable benefits which are related to them. All evidence level to the truth that a better majority of tenants desire to stay in these sorts of residences regardless that only some could possibly afford them. This pattern is nevertheless altering due to the low price high rise apartments that are mushrooming. A number of the advantages are as outlined under. Conventionally, excessive rise flats are usually positioned in decent, fascinating urban centers with a purpose to meet the ever rising demand. The urban setting of those residences provides the tenants with limitless and quick access to quite a lot of life-style features together with however not limited to handy public transport, shopping as well as nightlife. There are lots of facilities located round excessive rise apartments. These include services comparable to fitness centers, swimming pools, rooftop decks, a door particular person, safety techniques, managed entry and 24-hour maintenance. Some high rise residences even present visitors with free drinks saving them the money spent on morning tea or coffee. Other kinds of flats do charge for utility services. Dwelling in Excessive Rises does end in lowered utility costs. Due to the bulk services, the rates which might be paid scale back. Even when every particular person pays their very own rates, the ultimate costs are comparatively lower. Most of the flats provide free Wi-Fi companies and for those who plan to use web extra regularly, then it signifies that you will have something to save. Moreover dwelling in High Rise flats makes one feel some sense of community particularly once you understand nicely all your neighbors. This makes someone really feel at a house away from home.

It has been a frustrating game thus far and [the natives] blow off steam by spending money. Happily there is retail at every turn so the crow doesn’t lack for buying opportunities, and it’s the same everywhere Bravo has been, the airports, the hotels, the arenas and convention centers, in the downtowns and the suburbs alike, retail dominates the land. Somewhere along the way America became a giant mall with a country attached.

Attempts to Close the Detention Center The United States Detention Center on the grounds of the Naval Base at Guantánamo Bay, Cuba was established in January of 2002 by the U.S. Secretary of Defense Donald H. Rumsfeld. It was designated as the site for a prison camp, euphemistically called a detention center, to detain prisoners taken in Afghanistan and to a lesser degree from the battlefields of Iraq, Somalia and Asia. The prison was built to hold extremely dangerous individuals and has the facilities to be able to interrogate these detainees in what was said to be “an optimal setting.” Since these prisoners were technically not part of a regular military organization representing a country, the Geneva Conventions did not bind the United States to its rules. The legality of their incarceration is questionable under International Law. This would lead one to the conclusion that this facility was definitely not a country club. Although, in most cases these prisoners were treated humanely, there were obvious exceptions, when the individuals were thought to have pertinent information. It was also the intent of the U.S. Government not to bring them into the United States, where they would be afforded prescribed legal advantages and a more humane setting. Consequently, to house these prisoners, this Spartan prison was constructed at the Guantánamo Bay Naval Base instead of on American soil. Here they were out of sight and far removed from any possible legal entanglements that would undoubtedly regulate their treatment. Many of the detainees reported abuses and torture at the facility, which were categorically denied. In 2005 Amnesty International called the facility the “Gulag of our times.” In 2007 and 2008, during his campaign for the Presidency, Obama pledged to close the Detention Center at Guantánamo Bay. After winning the presidential election, he encouraged Congress to close the detention center, without success. Again, he attempted to close the facility on May 3, 2013. At that time, the Senate stopped him by voting to block the necessary funds for the closure. The Republican House remained adamant in their policy towards the President, showing no signs of relenting. It was not until thaw of November of 2014 that any glimmer of hope became apparent. Despite Obama’s desire to close the detention center, he also knew that the Congress, headed by his opposing party, would not revisit this issue any time soon, and if anything were to happen, it would have to be by an executive order. The number has constantly decreased and is now said to be fewer than 60 detainees. There are still problems regarding some of these more aggressive prisoners from countries that do not want them back. It is speculated that eventually some of them may come to the United States to face a federal court. Much is dependent on President-Elect Trump as to what the future holds regarding these incarcerated people.

Convention center hotels play host to “Prison Expo” conventions. Since the mid-1990s these conventions feature upwards of 600 booths, touting “the latest in prison innovation and technology to more than 5,000 conventioneers.

These are classic insiders—the fussy traditionalists who operate close to the center and seldom break with convention. In such traditionalistic organizations, intelligence and decision making tend to be drawn out from the reservoir of inherited wisdom. These inherited ideas are seen to be inviolable, even sacrosanct.

We realized that what too often comes from a conventional user-centered innovation process, even in partnership with some of the greatest companies on earth, is unicorns: ideas that are beautiful to think about and highly interesting, but that will never appear in the marketplace or your backyard, because they’re conceived in blinkered isolation from the myriad of things that actually determine what makes it to market and what doesn’t.

For Candrakirti, Bhavaviveka definitely stepped over the demarcation line of the pedagogically unavoidable use of discursiveness and reference points that is necessary for guiding others to utter freedom from such discursiveness. In a way, for Candrakirti (and certainly for Nagarjuna too), Bhavaviveka tried to lock up the wild bird of emptiness in the cage of conventional reference points, such as formal arguments. A bird may touch the earth once in a while, but its actual nature is to roam in the sky without restrictions and independent of the earth. Thus, if one is to experience the free flight of a bird, it does not help to make it sit still by trapping it in a cage and then counting its feathers.

Whatever the future may hold for Nature, its past—indeed, its very existence—owes much to religious and political discontent. In the nineteenth century, academics at the old universities of Oxford and Cambridge were required to belong to the conventional Church of England. Those barred from these institutions for reasons of religion or politics—Catholics, Jews, atheists, and dissenters of every stripe—washed up, perhaps inevitably, in London, where, in 1828, University College was founded. It was a group of such London-based academics, centered on Thomas Henry Huxley—an early champion of Darwinian evolution—who found themselves with nothing to read. The group, known as the X Club (Ladies’ Night was known as the XYves), had been devotees of a periodical called The Reader. But when that folded, the X Club persuaded Scottish publisher Alexander MacMillan to underwrite a scientific magazine. And so, on November 4, 1869, Nature was born, and the MacMillan family has published it ever since.

Buddhism in general and Centrism in particular is not meant as a philosophical edifice but as a set of tools for experientially attaining an irreversible state of freedom from suffering for both oneself and others. From the point of view of the Buddha, Nagarjuna, and Candrakirti, it is not at all the point to be eloquent and erect an impressive monument of brilliant ideas and concepts. If anything, this is the complete antithesis (if there is such a thing) of what Buddhism and Centrism are about and just turns the whole project of striving for the freedom from reference points upside down. Particularly in Centrism, we are not talking about philosophical elegance, systemic coherence, or the need to make perfect sense on the level of conceptual conventions, but about the liberation of our mind, which is a different ball game altogether. Setting up some philosophy is simply not the same as striving for all beings' freedom from suffering. 1131

what Nagarjuna and Candrakirti demonstrated so extensively is precisely that nothing makes sense when it is analyzed, not even such ordinary, everyday things as going. In this sense, the fact that nothing really makes sense is called samsara. Experientially, as long as nobody analyzes ordinary appearances, they just appear and function. From this perspective, the question of whether they make sense or not does not even arise. This is merely a matter of questioning what appears to us and trying to make sense of it. Nirvana then does not mean the grand idea that suddenly everything makes sense or that one realizes the true meaning of life. From the perspective of attaining nisprapanca, it just means letting go of trying to make sense of all these things that cannot make sense. Thus, the decisive criterion for any presentation of the heart of Centrism is not whether it makes good sense (which does not, of course, mean that, conventionally, it should not make sense) but whether what is presented serves as a means for ending ignorance and afflictions and thus leading to Buddhahood.

For this expanse of dharmas just as it is, the conventional term "ultimate reality" is used. You might object, "What do you mean? If it is not an object of any consciousness whatsoever, one is not even able to focus on it. Therefore, how can it at the same time be presented as the ultimate?" In general, in all this labeling with conventional terms, it is not the case that the direct observer of a given phenomenon is doing the labeling. [For example,] when one labels [something] with the conventional term "blue utpala,"""5 the observer of that is a [visual] sense consciousness. But this [consciousness itself] does not conceive of the attribute that is the name "utpala" or the attribute "blue color," [646] because it is nothing but mere direct and nonconceptual experiencing.

Thus, it is seen that the expanse of dharmas is not an object of speech, reflection, or expression. It is for just this [type of seeing] that the conventional terms "penetrating the nature of phenomena" and "beholding ultimate reality" are used. The conventional term "personally experienced wisdom" is then used for the very knowledge that does not observe the characteristics of discursiveness in terms of subject and object. Thus, the nature of phenomena is not seen through apprehending a subject and an object. Rather, if one knows that subject and object are not observable, one engages in the nature of phenomena. Therefore, [the expression] "personally experienced wisdom realizes the nature of phenomena" is a conventional term that is used based on something else. However, in no way does this abide in the mode of subject, object, something to be realized, and a realizer in the way that these are imputed by cognition. Subject, object, something to be realized, and a realizer are merely entities that are based on superimposition; they are never entities that exist in this way through a nature of their own.

4.2.2.1.4. Teaching That the Cognition That Negates the Existence of Objects Is a Valid Cognition "If valid cognition is not valid cognition, Isn't what is validated by it delusive? In true reality, the emptiness of entities Is therefore unjustified." [138]'-" [903] This verse states the objection. The opponents might say, "If you assert in your Centrist system that even all valid cognition-which is the means of evaluation-is not valid cognition, isn't a phenomenon that is validated by it delusive too? If one analyzes in accord with true Centrist analysis, emptiness is not established, and, in consequence, meditation on emptiness is unjustified as well." Without referring to an imputed entity, One cannot apprehend the lack of this entity. Therefore, the lack of a delusive entity Is clearly delusive [too]. [139] This verse teaches that [everything] is mere delusion. Without referring to-that is, without relying on-a mere imputed entity, one is also not able to apprehend or present the lack of this entity, which is emptiness. The reason is that if one does not rely on the conventional term [or notion of] space, one is not able to present space as [referring to] the lack of any entities."" Therefore, since sentient beings cling to the reality of delusive entities that are mere appearances, they plunge into cyclic existence. If one understands that these very [appearances] are unreal and illusionlike, this [understanding] surely serves as the remedy for the [clinging to reality]. However, emptiness-which is this imputation in the sense of the lack of such delusive [appearances] that appear as entities-is clearly delusive too. In the same way as an illusory lion kills an illusory elephant, this is [nothing more than] engaging in the [particular] reification of understanding emptiness as the remedy for the reification that conceives of real [entities]. Thus, when one's son dies in a dream, The conception "He does not exist" Removes the thought that he does exist, But it is also delusive. [140] This verse teaches that the [cultivation of emptiness] is the remedy for reification. Thus, if one experiences in a dream that one's son has been born and then dies, inasmuch as this is a dream, there is definitely no difference between the [son]'s birth and his death. Still, due to one's seeing [in the dream] that he has been born, there arises the mental state that conceives, "My son exists." When there is the appearance that he has died, there emerges the conception "My son has died and now he does not exist," [904] which removes the thought that fancies, "My son does exist." However, since both-the existence and the nonexistence of this son too-are equal in being a dream, they are alike in being delusive.

Nagarjuna's verse 46]-is extensively taught. [Madhyamaka or emptiness] means being without characteristics that define true reality. It [means] to be unarisen, since it is neither existent nor nonexistent. It is neither something existent that has already arisen nor something nonexistent that is not suitable to arise. It is free from being demonstrable through words and expressions by the [various] ways of speech. This [emptiness] has the characteristic that space as its suitable example, nonconceptual wisdom (the mind of enlightenment), and enlightenment that clearly realizes all phenomena in an unmistaken way are not two [that is, not different]. The meaning of this is as follows: Conventionally, space exists, but ultimately it is unobservable. Likewise, enlightenment exists on the seeming level, but ultimately it does not exist. Also the nonconceptual mind of enlightenment can be expressed in conventional terms, but it is without nature when analyzed. Therefore, the characteristics of these [three] are not different.

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fact the literacy of a caste, or cult, whose sacred knowledge was often held in great esteem by the rest of society. It is unlikely that the scribes would willingly develop innovations that could simplify the new technology and so render literacy more accessible to the rest of the society, for this would surely lessen their own importance and status. …it is clear that ancient writing was in the hands of a small literate elite, the scribes, who manifested great conservatism in the practice of their craft, and, so far from being interested in its simplification, often chose to demonstrate their virtuosity by a proliferation of signs and values….11 Nevertheless, in the ancient Middle East the rebus principle was eventually generalized—probably by scribes working at a distance from the affluent and established centers of civilization—to cover all the common sounds of a given language. Thus, “syllabaries” appeared, wherein every basic sound-syllable of the language had its own conventional notation or written character (often rebuslike in origin). Such writing systems employed far fewer signs than the pictographic scripts from which they were derived, although the number of signs was still very much larger than the alphabetic script we now take for granted. The innovation which gave rise to the alphabet was itself developed by Semitic scribes around 1500 B.C.E.12 It consisted in recognizing that almost every syllable of their language was composed of one or more silent consonantal elements plus an element of sounded breath—that which we would today call a vowel. The silent consonants provided, as it were, the bodily framework or shape through which the sounded breath must flow. The original Semitic aleph-beth, then, established a character, or letter, for each of the consonants of the language. The vowels, the sounded breath that must be added to the written consonants in order to make them

It is estimated that until the late 1950s the Soviet Union exacted from the GDR, Romania and Hungary considerably more than it spent to control them. In Czechoslovakia it broke even. Bulgaria and especially Poland probably cost Moscow rather more in aid, between 1945 and 1960, than they furnished in trade and other deliveries. Such a pattern of mixed economic benefit in economic relations between metropole and colony is familiar to historians of colonialism and in this respect the relationship between the USSR and the lands to its west was conventionally ‘imperial’ (except that in the Soviet case the imperial center was actually poorer and more backward than its subjugated periphery).

Not only does our individual and societal sanity depend on connection; so does our physical health. Because we are biopsychosocial creatures, the rising loneliness epidemic in Western culture is much more than just a psychological phenomenon: it is a public health crisis. A preeminent scholar of loneliness, the late neuroscientist John Cacioppo and his colleague and spouse, Stephania Cacioppo, published a letter in the Lancet only a month before his death in 2018. "Imagine," they wrote, "a condition that makes a person irritable, depressed, and self-centered, and is associated with a 26% increase in the risk of premature mortality. Imagine too that in industrialized countries around a third of people are affected by this condition, with one person in 12 affected severely, and that these proportions are increasing. Income, education, sex, and ethnicity are not protective, and the condition is contagious. The effects of the condition are not attributable to some peculiarity of the character of a subset of individuals, they are a result of the condition affecting ordinary people. Such a condition exists — loneliness." We now know without doubt that chronic loneliness is associated with an elevated risk of illness and early death. It has been shown to increase mortality from cancer and other diseases and has been compared to the harm of smoking fifteen cigarettes a day. According to research presented at the American Psychological Association's annual convention in 2015, the loneliness epidemic is a public health risk at least as great as the burgeoning rates of obesity. Loneliness, the researcher Steven Cole told me, can impair genetic functioning. And no wonder: even in parrots isolation impairs DNA repair by shortening chromosome-protecting telomeres. Social isolation inhibits the immune system, promotes inflammation, agitates the stress apparatus, and increases the risk of death from heart disease and strokes. Here I am referring to social isolation in the pre COVID-19 sense, though the pandemic has grievously exacerbated the problem, at great cost to the well-being of many.

if it leads to nothing. “I never thanked you for saving my life back at the convention center,” she says, her chin on my shoulder, her cheek pressed to mine. “And at the hotel.” I slowly hug her back. I’m feeling her body against mine, but I can’t help thinking of Margot. This is how we first met, how we first fell in love. I was a pro-skater back then, fresh on the circuit. She was a groupie and was on the top of a half pipe when one of the skaters went down, his board launching out from under him. It flew up the ramp, launched about fifteen feet in the air and started coming down right at her. I pulled her out of the way and the board torpedoed into the deck where she was standing. Gasping, rattled, Margot looked up at me with such wonder in her eyes. “That would have hit me in the head,” she said, breathless. “That’s why I pulled you out of the way,” I replied. “You okay?

The Nazi genocide is conventionally thought to exceed all “normal” conceptions of justice and to estrange familiar categories such as “guilt”, “punishment”, and even “the human.” Yet, invocations of the genocide in the context of the Israeli/Palestinian conflict tend to reference the Holocaust as the bearer of shared norms of human rights and clear-cut moral distinctions. In scenarios of equation, not only is the past anachronistically rewritten from the vantage point of a very different present (a rewriting that characterizes many acts of memory), but as a result, the present loses its potential as a locus of novelty [.…] Regardless of the complexities of the Nazi genocide as a historical phenomenon, the images of the genocide that circulate in the present reduce it – as well as the contemporary cases to which it is analogized – to a stereotypical scenario of good and evil, innocence and absolute power. A discourse based on clear-cut visions of victims and perpetrators or of innocence and guilt, evacuates the political sphere of complexity and reduces it to a morality tale. Even in the case of Genocide, a seemingly exceptional situation of polarized innocence and guilt, the most thoughtful responses have been forced to reflect on uncomfortable questions of complicity and ambivalence in “the gray zone” first described by Primo Levy. P139 [….] Ultimately, the goal of a radical democratic politics of multidirectional memory today is not only to move beyond discourses of equation or hierarchy, but also to displace the reductive, absolutist understanding of the Holocaust as a code for “good and evil” from the center of global memory politics. This task is time- and place specific and demands a vision of reflective justice.

This is not to say that I have outgrown those elemental desires that drew me to transhumanism—just that they express themselves in more conventional ways. Over the intervening years, I have given up alcohol, drugs, sugar, and bread. On any given week, my Google search history is a compendium of cleanse recipes, high-intensity workouts, and the glycemic index of various exotic fruits. I spend my evenings in the concrete and cavernous halls of a university athletic center, rowing across virtual rivers and cycling up virtual hills, guided by the voice of my virtual trainer, Jessica, who came with an app that I bought. It’s easy enough to justify these rituals of health optimization as more than mere vanity, especially when we’re so frequently told that physical health determines our mental and emotional well-being. But if I’m honest with myself, these pursuits have less to do with achieving a static state of well-being than with the thrill of possibility that lies at the root of all self-improvement: the delusion that you are climbing an endless ladder of upgrades and solutions. The fact that I am aware of this delusion has not weakened its power over me. Even as I understand the futility of the pursuit, I persist in an almost mystical belief that I can, through concerted effort, feel better each year than the last, as though the trajectory of my life led toward not the abyss but some pinnacle of total achievement and solution, at which point I will dissolve into pure energy. Still, maintaining this delusion requires a kind of willful vigilance that can be exhausting.

Pringle speak at the convention center. “Distance swimming is like a lot of things in life,” Pringle told the audience that day. “There is no substitute for preparation, for training, for putting

(Observing the chaos during the 1968 Democratic convention in Chicago from his hotel room high above the fray) A great stillness rose up from the street through all the small noise of clubbing and cries, small sirens, sigh of loaded arrest vans as off they pulled, shouts of police as they wheeled in larger circles, the intersection clearing further, then further, a stillness rose through the steel and stone of the hotel, congregating in the shocked centers of every room where delegates and their wives and Press and campaign workers innocent until now of the intimate working of social force, looked down now into the murderous paradigm of Vietnam there beneath them at this huge intersection of this great city.

Here is the central point for you. Your ego has a certain range of tension in which it flourishes. Too little tension dissolves the basic struggle with what is and thus threatens the ego’s fundamental position. Your ego’s lower boundary is where your ego habitually introduces struggle and tension. Similarly, too much tension starts to rub up against the ego’s attachment to being comfortable. At a certain level of intensity your body-mind must become incredibly centered and focused in the present moment. As a result your conventional construction of past and future start to break down into an immediacy of the present moment in which your ego’s grip on control dissolves. The ego’s upper boundary is found where ego habitually disengages from high levels of tension.

The daring nature of Ford’s method is revealed when one realizes that a direct consequence of limiting the space is that when the allotted space is full, the workers feeding it must stop producing. Therefore, in order to achieve flow, Ford had to abolish local efficiencies. In other words, flow lines are flying in the face of conventional wisdom; the convention that, to be effective, every worker and every work center have to be busy 100% of the time.

The pornography of sadism entered its heyday in the nineteenth century, when ‘the English vice’ became the central convention of English pornography.”26 Deborah Lutz estimates that between 1840 and 1880 an astonishing fifty percent of all pornography centered on flagellation.

Ninety feet directly beneath the center courtyard café in the middle of the Pentagon—previously known as the Ground Zero Cafe, because when the bomb dropped that was where it would most likely detonate—there is a deep subbasement office with ferroconcrete walls and a filtered air supply, accessible by discreet elevators and staircases from all five wings of the main building. It was designed as a deep command bunker back when the worst threats were raids by long-range Luftwaffe bombers bearing conventional explosives. Obsolescent since the morning of July 16, 1945—it won’t withstand a direct ground burst from an atom bomb, much less more modern munitions—it still possesses certain uses. Being deep underground and equidistant from all the other wings, it was well suited as a switch for SCAN, the Army’s automatic switched communications system, and later for AUTOVON. AUTOVON led to ARPANET, the predecessor of the internet, and the secure exchange in the basement played host to one of the first IMPs—Interface Message Processors—outside of academia. By the early 1980s a lack of rackspace led the DoD to relocate their hardened exchanges to a site closer to the 1950s-sized mainframe halls. And it was then that the empty bunker was taken over by a shadowy affiliate of the National Security Agency, tasked with waging occult warfare against the enemies of the nation. The past six months have brought some changes. There is a pentagonal main room inside the bunker, and within it there is a ceremonial maze, inscribed in blood and silver that glows with a soft fluorescence, converging on a dais at the heart of the design. The labyrinth takes the shape of a pentacle aligned with the building overhead: at each corner stands a motionless sentinel clad head to toe in occlusive silver fabric. Robed in black and crimson silk and shod in slippers of disturbingly pale leather, the Deputy Director paces her way through the maze. In her left hand she bears a jewel-capped scepter carved from the femur of a dead pope, and in her right hand she bears a gold-plated chalice made from a skull that once served Josef Stalin as an ashtray. As she walks she recites a prayer of allegiance and propitiation, its cadences and grammar those of a variant dialect of Old Enochian.

People who share last names tend to be related and get together more often for meals and are less guarded about eating off one another’s plates and exchanging germs. This creates pockets of infection over weekends that soon extend to schools and work. The presence of convention centers added to the calculation.

the case of Nelene Fox. Fox was from Temecula, California, and was diagnosed with metastatic breast cancer in 1991, when she was thirty-eight years old. Surgery and conventional chemotherapy failed, and the cancer spread to her bone marrow. The disease was terminal. Doctors at the University of Southern California offered her a radical but seemingly promising new treatment—high-dose chemotherapy with bone marrow transplantation. To Fox, it was her one chance of cure. Her insurer, Health Net, denied her request for coverage of the costs, arguing that it was an experimental treatment whose benefits were unproven and that it was therefore excluded under the terms of her policy. The insurer pressed her to get a second opinion from an Independent medical center. Fox refused—who were they to tell her to get another opinion? Her life was at stake. Raising $212,000 through charitable donations, she paid the costs of therapy herself, but it was delayed. She died eight months after the treatment. Her husband sued Health Net for bad faith, breach of contract, intentional infliction of emotional damage, and punitive damages and won. The jury awarded her estate $89 million. The HMO executives were branded killers. Ten states enacted laws requiring insurers to pay for bone marrow transplantation for breast cancer. Never mind that Health Net was right. Research ultimately showed the treatment to have no benefit for breast cancer patients and to actually worsen their lives. But the jury verdict shook the American insurance industry. Raising questions about doctors’ and patients’ treatment decisions in terminal illness was judged political suicide.

With the end of the Cold War, China’s efforts to establish more friendly relations with its neighbors extended to India and tensions between the two lessened. This trend, however, is unlikely to continue for long. China has actively involved itself in South Asian politics and presumably will continue to do so: maintaining a close relation with Pakistan, strengthening Pakistan’s nuclear and conventional military capabilities, and courting Myanmar with economic assistance, investment, and military aid, while possibly developing naval facilities there. Chinese power is expanding at the moment; India’s power could grow substantially in the early twenty-first century. Conflict seems highly probable. “The underlying power rivalry between the two Asian giants, and their self-images as natural great powers and centers of civilization and culture,” one analyst has observed, “will continue to drive them to support different countries and causes. India will strive to emerge, not only as an independent power center in the multipolar world, but as a counterweight to Chinese power and influence.”48

concepts and the processes of occlusion they afford and the misrecognitions to which they give rise, are not external to the durabilities of imperial formations. Nor can we assume that what endures in distorted, partial, or derisive form—whether conventions of locution and turns of phrase; forms of disregard, subjugation, or acquiescence; techniques of containment; security measures; or sites of enclosure—are merely unwelcome “leftovers,” dim traces of dismantled colonial systems, shorn of their potency and commanding force.

Southern Baptists are at a crossroads. We have a choice to make. The choice is between the deep-rooted, God-centered theology of evangelical Calvinism and the man-centered, unstable theology of the other perspectives present in the convention.”7

He kept his eye open for other events that looked like the place to be and became drawn to them, looking for any opening to create news and enhance his value further. One such event was the Arnold Classic, held on March 2nd in Columbus, Ohio. The Arnold Classic was an annual bodybuilding event traditionally held at the Greater Columbus Convention Center. It served as something of a melting pot, luring agents, pornstars, hustlers, fans and wannabe stars to one venue with its gravitational pull. “If you like fake tits that’s the place to go”, jokes Kim Wood. “It’s a cesspool, there’s drug dealers…you just wallow in the sleaze.” Pillman’s visit was dual-purpose – in addition to hanging out at the expo, he was filming a commercial to plug his hotline to air on Hardcore TV. ECW’s television crew Stonecutter Productions, headed by Steve Karel, put it together with Brian. In what would become an unfortunate, ironic twist of fate, it was Karel, the same man who told Kim Wood about the WCW-ECW connection which led to Pillman becoming the talk of the industry, that took Brian to the Arnold Classic. Of course, a lot of the attendees were wrestling fans and with Brian in character, he was getting almost as much attention as Arnold himself. Brian and Karel took the sleaze a step further, going back and forth between strip shows and nude woman contests, when Pillman came across a model that caught his eye. In this case, however, it wasn’t a female. One of the sponsors of the Arnold Classic was Hummer. Schwarzenegger fell in love seeing a fleet of military Humvees roll past the set of Kindergarten Cop in 1990 and wanted one of his own. Arnie finally convinced AM General to produce them, and it was Schwarzenegger himself who purchased the first Hummer off the assembly line. Since then he was linked with them and with the bodybuilding expo bearing his name, it was only natural to have a number of floor models on display. Pillman loved the look of one of the Hummers in particular and since the ones being showcased had to be gotten rid of, Karel, with his connections, was able to get Brian a pretty good deal if he wanted to purchase it there and then. Despite all his hard work being with the goal of cashing in and making it out on the other end financially better off, Pillman’s focus lapsed amidst the intoxicating vibe of working everybody and living his character. Against his prior instincts, he bought the vehicle.

For these Silicon Valley power brokers, there was an absurdity to the old-school Bitcoiners who crowed to each other about being the leaders of a new global movement and getting rich in the process. The convention center happened to be hosting the Big Wow! ComicFest at the same time as the Bitcoin conference, and it was sometimes hard to tell who among the long-haired nerds were there for the comics and who for the virtual currency.

Until 1868 there wasn’t a single school of architecture in the United States, and the conventional apprentice system proved of little utility when the first skyscrapers

At the Beaux-Arts he was that most admired of students, “a second-place man.” First place in academic competitions belonged to the highly capable and absolutely conventional; the truly brilliant, whose innovative work made the masters at the Ecole uneasy, learned to be content with second.