Criterion Collection Quotes

Religious beliefs and practices are certainly not the only factors determining the behaviour of a given society. But, no less certainly, they are among the determining factors. At least to some extent, the collective conduct of a nation is a test of the religion prevailing within it, a criterion by which we may legitimately judge the doctrinal validity of that religion and its practical efficiency in helping individuals to advance towards the goal of human existence.

I think our challenge as parents is to rise above that preference for the child of least resistance and to think beyond short-term success as a criterion—particularly if success is defined by conventional and insipid standards. Don’t we want our kids to be inspiring rather than spend their lives just collecting tokens (grades, money, approval)? Don’t we want them to think in the plural rather than focusing only on what will benefit them personally? Don’t we want them to appraise traditions with fresh eyes and raise questions about what seems silly or self-defeating or oppressive, rather than doing what has always been done just because it’s always been done?

And where did the stones come from anyway, when they stoned people? Did people collect them on the way to the scene? About how many stones did each thrower figure that he needed? Did they examine each one they picked up, discarding and retaining them based on some criterion? Did women get to throw too, or did they just simper on the periphery, as depicted by Raphael?

I do not wish to discuss the remaining chapters of Jordan’s book. He cites historical personalities as examples, presenting numerous distorted points of view which all derive from the fallacy already referred to, of introducing the criterion of active and passive and mixing it up with the other criteria. This leads to the frequent conclusion that an active personality must be reckoned a passionless type and, conversely, that a passionate nature must be passive. I seek to avoid this error by excluding the factor of activity as a criterion altogether.

This means that when the extravert thinks, things go just as autocratically as when the introvert acts upon the external world.47 The formula can therefore hold good only when an almost perfect state has been reached, when in fact the introvert has attained a world of ideas so rich and flexible and capable of expression that it no longer forces the object on to a procrustean bed, and the extravert such an ample knowledge of and respect for the object that it no longer gives rise to a caricature when he operates with it in his thinking. Thus we see that Schiller bases his formula on the highest possible criterion and so makes almost prohibitive demands on the psychological development of the individual—assuming that he is thoroughly clear in his own mind what his formula means in every particular.

There are no more privileges by birth certificate, none by former positions in life, none by so-called origin, none by so-called education in former times. There is only one criterion: the criterion of the brave, valiant, loyal man, the determined fighter, the daring man who is fit to be a leader of his Volk. Truly, the collapse of an old world has been brought about. From this war arises a blood-fortified Volksgemeinschaft, a stronger one than that we National Socialists were able to convey to the nation after the World War through our avowal of faith. And this will perhaps be the greatest blessing for our Volk in the future: that we will emerge from this war improved in our community, cleansed of many prejudices, that this war will prove all the more how correct the party program of our movement was, how correct our whole National Socialist attitude is. For there is one thing which is certain: no bourgeois state will survive this war. Sooner or later, everybody has to put his cards on the table here. Only he who manages to forge his people into a unity not only as a state but also as a society will emerge as the victor from this war. That we National Socialists laid the foundations a long time ago, we and I owe to our experiences in the first war. That the Greater German Reich must now fight a second war-to this our movement will owe the reinforcement and additional depth of its program in the future. May all those be assured of this who perhaps still believe that maybe one day they will be able to witness the new rosy dawn of their class world through empty talk and faultfinding. These gentlemen will pitifully suffer shipwreck. World history will push them aside, as though they had never existed. Returning from the Great War as a soldier, I once explained this Weltanschauung to the German Volk and created the foundations for the party. Do you believe that any German could offer the soldiers, who today are coming home victorious from the war, anything less than a National Socialist Germany-in the sense of the true fulfillment of our ideas of a true Volksgemeinschaft? That is impossible! And this will surely be the most beneficial blessing of this war in the future. Speech in the Sportpalast Berlin, September 30, 1942

The urban isolated individual An individual can be influenced by forces such as propaganda only when he is cut off from membership in local groups because such groups are organic and have a well-structured material, spirltual and emotional life; they are not easily penetrated by propaganda. For example, it is much more difficult today for outside propaganda to influence a soldier integrated into a military group, or a militant member of a monolithic party, than to influence the same man when he is a mere citizen. Nor is the organic group sensitive to psychological contagion, which is so important to the success of Nazi propaganda. One can say generally, that 19th century individualist society came about through the disintegration of such small groups as the family or the church. Once these groups lost their importance, the individual was substantially isolated. He was plunged into a new environment generally urban and thereby "uprooted." He no longer had a traditional place in which to live. He was no longer geographically attached to a fixed place, or historically to his ancestry. An individual thus uprooted can only be part of a mass- He is on his own, and individualist thinking asks of him something he has never been required to do before: that he, the individual, become the measure of all things. Thus he begins to judge everything for himself. In fact he must make his own judgments. He is thrown entirely on his own resources; he can find criteria only in himself. He is clearly responsible for his own decisions, both personal and social. He becomes the beginning and the end of everything. Before him there was nothing; after him there will be nothing. His own life becomes the only criterion of justice and injustice, of Good and Evil. The individual is placed in a minority position and burdened at the same time with a total crushing responsibility. Such conditions make an individualist society fertile ground for modern propaganda. The permanent uncertainty, the social mobility, the absence of sociological protection and of traditional frames of reference — all these inevitably provide propaganda with a malleable environment that can be fed information from the outside and conditioned at will. The individual left to himself is defenseless the more so because he may be caught up in a social current thus becoming easy prey for propaganda. As a member of a small group he was fairly well protected from collective influences, customs, and suggestions. He was relatively unaffected by changes in the society at large.

Since our reasoning brain is a gift from God, there is undoubtedly a legitimate place for scholarly research into Biblical origins. But, while we are not to reject this research wholesale, we cannot as Orthodox accept it in its entirety. Always we need to keep in view that the Bible is not just a collection of historical documents, but it is the book of the Church, containing God's word. And so we do not read the Bible as isolated individuals, interpreting it solely by the light of our private understanding, or in terms of current theories about source, form or redaction criticism. We read it as members of the Church, in communion with all the other members throughout the ages. The final criterion for our interpretation of Scripture is the mind of the Church. And this means keeping constantly in view how the meaning of Scripture is explained and applied in Holy Tradition: that is to say, how the Bible is understood by the Fathers and the saints, and how it is used in liturgical worship.

the criterion a wealthy character sets for buying art is “that a picture should repel his sense and intelligence. Only then could he be sure of having bought a valuable modern work.

The more ambitious the OKR, the greater the risk of overlooking a vital criterion. To safeguard quality while pushing for quantitative deliverables, one solution is to pair key results, to measure both effect and counter effect, as Grove wrote in High Output Management. When key results focus on output, Grove noted, 'the paired counterparts should stress the quality of work, thus in Accounts Payable, the number of vouchers processed should be paired with the number of errors found either by auditing or by our suppliers. For another example, the number of square feet cleaned by a custodial group should be paired with by rating of the quality of work as assessed by a senior manager with an office in that building.' -- Let the quantity goal be three new features, the paired quality goal will be fewer than 5 bugs per feature in quality assurance testing. The result - developers will write cleaner code. If the quantity goal is 50 million dollars in Q1 sales, the quality goal can be 10 million dollars in maintenance contracts, because sustained retention by sales professionals will increase customer success and satisfaction.

If there are too many books to arrange on the floor all at one time, I ask my clients to divide them into four broad categories: General (books you read for pleasure) Practical (references, cookbooks, etc.) Visual (photograph collections, etc.) Magazines Once you have piled your books, take them in your hand one by one and decide whether you want to keep or discard each one. The criterion is, of course, whether or not it gives you a thrill of pleasure when you touch it. Remember,

Physical Invasion The normative principle I am suggesting for the law is simply this: No action should be considered illicit or illegal unless it invades, or aggresses against, the person or just property of another. Only invasive actions should be declared illegal, and combated with the full power of the law. The invasion must be concrete and physical. There are degrees of seriousness of such invasion, and hence, different proper degrees of restitution or punishment. "Burglary," simple invasion of property for purposes of theft, is less serious than "robbery," where armed force is likely to be used against the victim. Here, however, we are not concerned with the questions of degrees of invasion or punishment, but simply with invasion per se. If no man may invade another person's "just" property, what is our criterion of justice to be? There is no space here to elaborate on a theory of justice in property titles. Suffice it to say that the basic axiom of libertarian political theory holds that every man is a selfowner, having absolute jurisdiction over his own body. In effect, this means that no one else may justly invade, or aggress against, another's person. It follows then that each person justly owns whatever previously unowned resources he appropriates or "mixes his labor with." From these twin axioms — self-ownership and "homesteading" — stem the justification for the entire system of property rights titles in a free-market society. This system establishes the right of every man to his own person, the right of donation, of bequest (and, concomitantly, the right to receive the bequest or inheritance), and the right of contractual exchange of property titles. Legal and political theory have committed much mischief by failing to pinpoint physical invasion as the only human action that should be illegal and that justifies the use of physical violence to combat it. The vague concept of "harm" is substituted for the precise one of physical violence. Consider the following two examples. Jim is courting Susan and is just about to win her hand in marriage, when suddenly Bob appears on the scene and wins her away. Surely Bob has done great "harm" to Jim. Once a nonphysical-invasion sense of harm is adopted, almost any outlaw act might be justified. Should Jim be able to "enjoin" Bob's very existence? Similarly, A is a successful seller of razor blades. But then B comes along and sells a better blade, teflon-coated to prevent shaving cuts. The value of A's property is greatly affected. Should he be able to collect damages from B, or, better yet, to enjoin B's sale of a better blade? The correct answer is not that consumers would be hurt if they were forced to buy the inferior blade, although that is surely the case. Rather, no one has the right to legally prevent or retaliate against "harms" to his property unless it is an act of physical invasion. Everyone has the right to have the physical integrity of his property inviolate; no one has the right to protect the value of his property, for that value is purely the reflection of what people are willing to pay for it. That willingness solely depends on how they decide to use their money. No one can have a right to someone else's money, unless that other person had previously contracted to transfer it to him. "Legal and political theory have committed much mischief by failing to pinpoint physical invasion as the only human action that should be illegal and that justifies the use of physical violence to combat it.

The normative principle I am suggesting for the law is simply this: No action should be considered illicit or illegal unless it invades, or aggresses against, the person or just property of another. Only invasive actions should be declared illegal, and combated with the full power of the law. The invasion must be concrete and physical. There are degrees of seriousness of such invasion, and hence, different proper degrees of restitution or punishment. "Burglary," simple invasion of property for purposes of theft, is less serious than "robbery," where armed force is likely to be used against the victim. Here, however, we are not concerned with the questions of degrees of invasion or punishment, but simply with invasion per se. If no man may invade another person's "just" property, what is our criterion of justice to be? There is no space here to elaborate on a theory of justice in property titles. Suffice it to say that the basic axiom of libertarian political theory holds that every man is a selfowner, having absolute jurisdiction over his own body. In effect, this means that no one else may justly invade, or aggress against, another's person. It follows then that each person justly owns whatever previously unowned resources he appropriates or "mixes his labor with." From these twin axioms — self-ownership and "homesteading" — stem the justification for the entire system of property rights titles in a free-market society. This system establishes the right of every man to his own person, the right of donation, of bequest (and, concomitantly, the right to receive the bequest or inheritance), and the right of contractual exchange of property titles. Legal and political theory have committed much mischief by failing to pinpoint physical invasion as the only human action that should be illegal and that justifies the use of physical violence to combat it. The vague concept of "harm" is substituted for the precise one of physical violence. Consider the following two examples. Jim is courting Susan and is just about to win her hand in marriage, when suddenly Bob appears on the scene and wins her away. Surely Bob has done great "harm" to Jim. Once a nonphysical-invasion sense of harm is adopted, almost any outlaw act might be justified. Should Jim be able to "enjoin" Bob's very existence? Similarly, A is a successful seller of razor blades. But then B comes along and sells a better blade, teflon-coated to prevent shaving cuts. The value of A's property is greatly affected. Should he be able to collect damages from B, or, better yet, to enjoin B's sale of a better blade? The correct answer is not that consumers would be hurt if they were forced to buy the inferior blade, although that is surely the case. Rather, no one has the right to legally prevent or retaliate against "harms" to his property unless it is an act of physical invasion. Everyone has the right to have the physical integrity of his property inviolate; no one has the right to protect the value of his property, for that value is purely the reflection of what people are willing to pay for it. That willingness solely depends on how they decide to use their money. No one can have a right to someone else's money, unless that other person had previously contracted to transfer it to him. Legal and political theory have committed much mischief by failing to pinpoint physical invasion as the only human action that should be illegal and that justifies the use of physical violence to combat it. (1/2)

Babel, The Collected Stories, Nueva York, Criterion Book,

Popper’s own interest in falsificationism, and in the scientific method, was only partly for its own sake. He also sought a criterion for when an approach to knowledge-collection counted as science, and found it in the requirement of falsifiability (so, supposedly, neither Freudian psychology nor Marxist economics—two of his bugbears—counted as scientific). Modern physicists often seem to do likewise: to dismiss a question, or sometimes an entire sub-discipline (like string theory) or field of study (like philosophy!), as ‘unfalsifiable’ and thus unscientific.

The profit economy has deeply permeated the epistemic structures and applications of these technologies, which contain an unprecedented capacity to mould and mutate the human genetic make-up (at the physical, psychic, and cognitive level). A real mutation began to modify the collective body in accordance with a paradigm dominated by the criterion of economic profit.

I ask my clients to divide them into four broad categories: General (books you read for pleasure) Practical (references, cookbooks, etc.) Visual (photograph collections, etc.) Magazines Once you have piled your books, take them in your hand one by one and decide whether you want to keep or discard each one. The criterion is, of course, whether or not it gives you a thrill of pleasure when you touch it.

I ask my clients to divide them into four broad categories: General (books you read for pleasure) Practical (references, cookbooks, etc.) Visual (photograph collections, etc.) Magazines Once you have piled your books, take them in your hand one by one and decide whether you want to keep or discard each one. The criterion is, of course, whether or not it gives you a thrill of pleasure when you touch it. Remember, I said when you touch it. Make sure you don’t start reading it. Reading clouds your judgment. Instead of asking yourself what you feel, you’ll start asking whether you need that book or not. Imagine what it would be like to have a bookshelf filled only with books that you really love. Isn’t that image spellbinding? For someone who loves books, what greater happiness could there be?