Crucial Accountability Quotes

Bias in the workplace is a form of tribalism – you’re either in or out

The key to real change lies not in implementing a new process, but in getting people to hold one another accountable to the process.

As a counterpoint to sociopathy, the condition of narcissism is particularly interesting and instructive. Narcissism is, in a metaphorical sense, one half of what sociopathy is. Even clinical narcissists are able to feel most emotions are strongly as anyone else does, from guilt to sadness to desperate love and passion. The half that is missing is the crucial ability to understand what other people are feeling. Narcissism is a failure not of conscience but of empathy, which is the capacity to perceive emotions in others and so react to them appropriately. The poor narcissist cannot see past his own nose, emotionally speaking, and as with the Pillsbury Doughboy, any input from the outside will spring back as if nothing had happened. Unlike sociopaths, narcissists often are in psychological pain, and may sometimes seek psychotherapy. When a narcissist looks for help, one of the underlying issues is usually that, unbeknownst to him, he is alienating his relationships on account of his lack of empathy with others, and is feeling confused, abandoned, and lonely. He misses the people he loves, and is ill-equipped to get them back. Sociopaths, in contrast, do not care about other people, and so do not miss them when they are alienated or gone, except as one might regret the absence of a useful appliance that one has somehow lost.

A deep understanding of financial statements, accounting principles, and financial markets is crucial for overseeing the company's financial performance and making sound investment decisions.

It is hard to determine what is most disturbing about this book—the devious and immoral tactics used by leaders and recruiters to get women to join the military, the terrible poverty and personal violence women were escaping that lead them to be vulnerable to such manipulation, the raping and harassing of women soldiers by their superiors and comrades once they got to Iraq, or the untreated homelessness, illnesses and madness that have haunted women since they came home. The Lonely Soldier is an important book, a crucial accounting of the shameful war on women who gave their bodies, lives and souls for their country.

If the story is unflattering and the feeling is anger, adrenaline kicks in. Under the influence of adrenaline, blood leaves our brains to help support our genetically engineered response of “fight or flight,” and we end up thinking with the brain of a reptile. We say and do dim-witted things.

Pious references to the Labour Party being a ‘broad church’ which has always incorporated many different strands of thought fail to take account of a crucial fact, namely that the ‘broad church’ of Labour only functioned effectively in the past because one side – the Right and Centre – determined the nature of the services that were to be held, and excluded or threatened with exclusion any clergy too deviant in its dissent.

Several authors and editors I respect counseled me not to write the book as quickly as I did; they urged me to wait two or three years and put some distance between me and the expedition in order to gain some crucial perspective. Their advice was sound, but in the end I ignored it - mostly because what happened on the mountain was gnawing my guts out. I thought that writing the book might purge Everest from my life. It hasn't, of course.

It's only when we understand [Jesus'] presence in the church as being the fulfillment of God's promise in Zephaniah 3:17 to "quiet you with his love" and "rejoice over you with singing" that a crucial aspect of our salvation comes into perspective. Jesus didn't coldly settle accounts for us. He doesn't bark us into improving ourselves. He united us to himself in the glorious communion he has enjoyed for eternity with his heavenly Father. He resides within us to heal the broken places and refresh cauterized hearts. He sings us into a new mode of existence.... When, as Paul does, we imagine Jesus singing nations into submission to his rule, our hearts come joyfully under the sway of a love that is infinite and powerful.

Provide individuals who have been disappointed or poorly treated with something to say and a way to say it that leads to the result they want, and their mental math changes.

Sometimes, it is not the money in your bank account that solves your problem, but the wisdom in your head.

The OODA Loop is often seen as a simple one-dimensional cycle, where one observes what the enemy is doing, becomes oriented to the enemy action, makes a decision, and then takes an action. This “dumbing down” of a highly complex concept is especially prevalent in the military, where only the explicit part of the Loop is understood. The military believes speed is the most important element of the cycle, that whoever can go through the cycle the fastest will prevail. It is true that speed is crucial, but not the speed of simply cycling through the Loop. By simplifying the cycle in this way, the military can make computer models. But computer models do not take into account the single most important part of the cycle—the orientation phase, especially the implicit part of the orientation phase.

All experienced murderers seek cover. By putting the Agency’s fingerprints on [Mafia] operations, the mob could anticipate that the CIA would [be forced to] cooperate in the cover-up of crucial information related to JFK's assassination

But there is some connection between critically distancing oneself from prevailing popular opinion and a level of moral conscientiousness that comes to more than obeying the voice of "the Anyone." Crucial to genuine moral conscience is the refusal to lose oneself in the anonymity of what "the Anyone" dictates, a willingness to take one's stand aqainst what is fashionable, to criticize public opinion for the sake of the community, to judge what is right beyond the horizon of the taken-for-granted. That one think for oneself, of course, is no guarantee that one's judgement will be wise. If not thinking can lead to great evil, it does not follow that thinking can prevent it. But at least the habit of critical reflection puts an obstacle in the way of banal evil, for the thoughtful individual may have afterthoughts about saying or doing what he cannot account for. Moral conscience, Arendt contends, is a 'side-effect' of the thinking ego, of the self who would, like Socrates, prefer that 'the multitudes disagree with me than that I, being one, should be out of harmony with and contradict myself.

Heydon’s account of how he got himself into this pickle was so like Shorten’s evidence: he hadn’t read the documents; matters were left to his staff; he wasn’t across the detail; one or two crucial facts had slipped his mind; and no matter how bad things might appear, his integrity remained absolute.

To discover the history of women and art is in part to account for the way art history is written. To expose its underlying values, its assumptions, its silences and its prejudices is also to understand that the way women artists are recorded is crucial to the definition of art and artists in our society.

It is therefore impossible to understand the unification of humankind as a purely economic process. In order to understand how thousands of isolated cultures coalesced over time to form the global village of today, we must take into account the role of gold and silver, but we cannot disregard the equally crucial role of steel.

Among the factors that the schema of the differing severity of mental illness fails to take into account is an ephemeral something in the individual patient which might be called 'a will to grow.' It is possible for an individual to be extremely ill and yet at the same time possess an equally strong 'will to grow,' in which case healing will occur. On the other hand, a person who is only mildly ill, as best as we can define psychiatric illness, but who lacks the will to grow, will not budge an inch from an unhealthy position. I therefore believe that a patient's will to grow is one crucial determinant of success or failure of psychotherapy. Yet it is a factor that is not at all understood or even recognized by contemporary psychiatric theory.

There are, in addition, some other aspects of human culture that will prove to be important. One of these is the social performance of music. To be sure, many other species can be said to produce music, including songbirds and whales, to name but the best known. But only humans seem to engage in music as a social activity. For birds, music seems to be mainly a mate advertising display. Humans use music as a mechanism for community bonding in a way that seems to be quite unique. In modern societies, we may often sit listening politely to music in concert halls, but in traditional societies music-making, song and dance are almost indistinguishable and play a crucially important role. This is something we will also need to account for. What underpins all this cultural activity is, of course, our big brains, and this might ultimately be said to be what distinguishes us from the other great apes.

Anonymity to outsiders appears to be the crucial factor when individuals feel that they are not accountable, which leads to greater antisocial behavior. Riots, lynching, and hooliganism are all believed to be examples of mob mentality that are thought to thrive through the process of deindividuation.10 In contrast, the more that we lose anonymity, the more we conform and behave. In one simple study, researchers placed a picture of a pair of eyes on the wall above a collection tin in the coffee room where staff members paid for their beverages.11 For the next 10 weeks, they alternated posting pictures of flowers or watchful eyes above the coffee pot. People were more honest in paying for their beverages when the eyes were posted. Just like the self-conscious Halloween children, we are more honest when a mirror is present to reflect our behavior. When we are made self-conscious, we become more accountable.

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Compare two commitments that will change some aspects of your life: buying a comfortable new car and joining a group that meets weekly, perhaps a poker or book club. Both experiences will be novel and exciting at the start. The crucial difference is that you will eventually pay little attention to the car as you drive it, but you will always attend to the social interaction to which you committed yourself. By WYSIATI (it's an acronym explained at the beginning of the book to explain how we only take into account minimal information of the type that we can most readily access e.g. how we're feeling right at this moment to answer how we feel about our lives in general) you are likely to exaggerate the long-term benefits of the car, but you are not likely to make the same mistake for a social gathering or for inherently attention-demanding activities such as playing tennis or learning to play the cello. The focusing illusion (your focus on something makes it feel more important than it actually is at that moment in time when you're focussing on it) creates a bias in favour of goods and experiences that are initially exciting, even if they will eventually lose their appeal. Time is neglected, causing experiences that will retain their attention value in the long term to be appreciated less than they deserve to be.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

I deeply sympathize with the American people during this tragic time, as the natural disasters and wildfires you're facing are heartbreaking. But have you ever stopped to consider that countless others around the world face similar suffering even worse every day—suffering caused by your government’s actions and decisions? The leaders you've chosen are responsible for the destruction of millions of homes, dropping thousands of bombs from Iraq to Palestine, from Africa to Bosnia. While you endure your own hardship, it’s crucial to recognize the pain inflicted on others by the very power structures you support. The time has come to confront these realities, demand accountability, and acknowledge the global consequences of your nation's choices." As now may you understand the pain how it's feel to see your own house burning

Third, you must reach out for help. Repentance is crucial. Remembering the Bible is essential. But as important as it is to be armed with these powerful graces, you are not designed to fight the battles of sin and temptation alone. You must call in reinforcements. You should have several people you’ve talked with in advance who will hold you accountable, people you can call when you are in trouble. I often tell people that I want them to feel comfortable calling me at any time of the day or night. They might wake me up in the middle of the night, but it’s better to do that than to sin. Reaching out to others immediately in the midst of temptation will often be difficult to do because sin loves the darkness and is skilled at presenting attractive excuses. You must fight these temptations and expose the darkness to the light.

In every area of thought we must rely ultimately on our judgments, tested by reflection, subject to correction by the counterarguments of others, modified by the imagination and by comparison with alternatives. Antirealism is always a conjectural possibility: the question can always be posed, whether there is anything more to truth in a certain domain than our tendency to reach certain conclusions in this way, perhaps in convergence with others. Sometimes, as with grammar or etiquette, the answer is no. For that reason the intuitive conviction that a particular domain, like the physical world, or mathematics, or morality, or aesthetics, is one in which our judgments are attempts to respond to a kind of truth that is independent of them may be impossible to establish decisively. Yet it may be very robust all the same, and not unjustified. To be sure, there are competing subjectivist explanations of the appearance of mind-independence in the truth of moral and other value judgments. One of the things a sophisticated subjectivism allows us to say when we judge that infanticide is wrong is that it would be wrong even if none of us thought so, even though that second judgment too is still ultimately grounded in our responses. However, I find those quasi-realist, expressivist accounts of the ground of objectivity in moral judgments no more plausible than the subjectivist account of simpler value judgments. These epicycles are of the same kind as the original proposal: they deny that value judgments can be true in their own right, and this does not accord with what I believe to be the best overall understanding of our thought about value. There is no crucial experiment that will establish or refute realism about value. One ground for rejecting it, the type used by Hume, is simply question-begging: if it is supposed that objective moral truths can exist only if they are like other kinds of facts--physical, psychological, or logical--then it is clear that there aren't any. But the failure of this argument doesn't prove that there are objective moral truths. Positive support for realism can come only from the fruitfulness of evaluative and moral thought in producing results, including corrections of beliefs formerly widely held and the development of new and improved methods and arguments over time. The realist interpretation of what we are doing in thinking about these things can carry conviction only if it is a better account than the subjectivist or social-constructivist alternatives, and that is always going to be a comparative question and a matter of judgment, as it is about any other domain, whether it be mathematics or science or history or aesthetics.

Ideally, how would you like to regard the war, then?’ ‘I would like to see it as an incident.’ ‘Only an incident?’ ‘A very important one; perhaps the most important that has ever occurred. But, still, an incident. Is the real nature of the world changed by it? No. Will it decide, ultimately the major issues of existence? No. Will it rescue us spiritually? Still no. Will it set us free in the crudest sense, that is, merely to be allowed to breathe and eat? I hope so! But I can't be sure that it will. In no essential way is it crucial - if you accept my meaning of essential. Suppose I had a complete vision of life. I would not then be affected essentially. The war can destroy me physically. That it can do. But so can bacteria. I must be concerned with them naturally. I must take account of them. They can obliterate me. But, as long as I am alive, I must follow my destiny in spite of them.

Ideally, how would you like to regard the war, then ?’ ‘I would like to see it as an incident.’ ‘Only an incident?’ ‘A very important one; perhaps the most important that has ever occurred. But, still, an incident. Is the real nature of the world changed by it ? No. Will it decide, ultimately the major issues of existence ? No. Will it rescue us spiritually? Still no. Will it set us free in the crudest sense, that is, merely to be allowed to breathe and eat ? I hope so! But I can t be sure that it will. In no essential way is it crucial - if you accept my meaning of essential. Suppose I had a complete vision of life. I would not then be affected essentially. The war can destroy me physically. That it can do. But so can bacteria. I must be concerned with them naturally. I must take account of them. They can obliterate me. But, as long as I am alive, I must follow my destiny in spite of them.

Luther is credited with being among the first to clearly recognize the biblical teaching that justified Christians are both sinners and saints. He used the Latin expression, “simul iustus et peccator.” This is an essential part of the doctrine of justification because it relates to imputation. In imputation, Christ’s righteousness is credited to our accounts with God. In God’s sight, we become what we are not. We are sinners, but through Christ, we are accounted righteous. But even after justification, we still sin and we are still sinners. Not as far as our status with God goes, but as we live out our daily experience on this earth. This is important to note because later on in church history, the doctrine of justification comes under attack in Protestantism and it is revised heavily in an unbiblical direction. As a result, simul iustus et peccator also comes under attack. However, Luther saw that this was a crucial part of the biblical doctrine of justification. By God’s grace he recovered it for us.

Why had the introduction of a supposedly harmless virus carrying a gene into the liver caused such a devastating, fatal reaction? As physicians, scientists, and regulators sifted through the trial, the reasons for the failed experiment became evident. The vectors used to infect Gelsinger's cells had never been properly vetted in humans. But most important, Gelsinger's immune response to the virus should have been anticipated. Gelsinger had likely been naturally exposed to the strain of adenovirus that had been used in the gene-therapy experiment. His brisk immune response was not an aberration; it was the perfectly habitual response of a body fighting a pathogen that it had previously encountered, possibly during infection by a cold. In choosing a common human virus as their vehicle for gene delivery, gene therapists had made a crucial error of judgment: they had neglected to consider that genes were being delivered into a human body with a history, with scars, memories, and prior exposures. "How could such a beautiful thing go so, so wrong?" Paul Gelsinger had asked. We now know how: because-seeking only beauty-scientists were unprepared for catastrophe. The doctors pushing the frontiers of human medicine had forgotten to account for the common cold.

The human brain is the most complex entity in the universe. It has between fifty and one hundred billion nerve cells, or neurons, each branched to form thousands of possible connections with other nerve cells. It has been estimated that laid end to end, the nerve cables of a single human brain would extend into a line several hundred thousand miles long. The total number of connections, or synapses, is in the trillions. The parallel and simultaneous activity of innumerable brain circuits, and networks of circuits, produces millions of firing patterns each and every second of our lives. The brain has well been described as “a supersystcm of systems.” Even though fully half of the roughly hundred thousand genes in the human organism are dedicated to the central nervous system, the genetic code simply cannot carry enough information to predetermine the infinite number of potential brain circuits. For this reason alone, biological heredity could not by itself account for the densely intertwined psychology and neurophysiology of attention deficit disorder. Experience in the world determines the fine wiring of the brain. As the neurologist and neuroscientist Antonio Damasio puts it, “Much of each brain’s circuitry, at any given moment in adult life, is individual and unique, truly reflective of that particular organism’s history and circumstances.” This is no less true of children and infants. Not even in the brains of genetically identical twins will the same patterns be found in the shape of nerve cells or the numbers and configuration of their synapses with other neurons. The microcircuitry of the brain is formatted by influences during the first few years of life, a period when the human brain undergoes astonishingly rapid growth. Five-sixths of the branching of nerve cells in the brain occurs after birth. At times in the first year of life, new synapses are being established at a rate of three billion a second. In large part, each infant’s individual experiences in the early years determine which brain structures will develop and how well, and which nerve centers will be connected with which other nerve centers, and establish the networks controlling behavior. The intricately programmed interactions between heredity and environment that make for the development of the human brain are determined by a “fantastic, almost surrealistically complex choreography,” in the apt phrase of Dr. J. S. Grotstein of the department of psychiatry at UCLA. Attention deficit disorder results from the miswiring of brain circuits, in susceptible infants, during this crucial period of growth.

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The Cost and Expectation of Leadership Leviticus 7:33–35 Aaron, like many leaders throughout history, received a divine calling. God chose Aaron and his sons to serve as Israel’s priests and charged them with carrying out rituals and sacrifices on behalf of all Israelites. Scripture gives meticulous detail to their ordination and calling. Their conduct was to be beyond reproach—and God made it crystal clear that failure to uphold His established guidelines would result in death. Numerous accounts in the Book of Leviticus demonstrate the high cost and expectation that goes with a holy calling to leadership positions. As the high priest, Aaron was the only one authorized to enter the Most Holy Place and appear before the very presence of God. The Lord set Aaron apart for his holy work. Despite his high calling, Aaron struggled with his authority and later caved in to the depraved wishes of the people. He failed at a crucial juncture and led Israel in a pagan worship service, an abomination that led to the deaths of many Israelites. Aaron had been set apart for God’s service, but he chose to live and lead otherwise. The failure of a leader usually results in consequences far more grave than the fall of a non-leader. On the day Aaron failed, “about three thousand men of the people fell [died]” (Ex. 32:28). When leaders fail, followers pay the price.

Of all the metals there is none more essential to life than iron. It is the accumulation of iron in the center of a star which triggers a supernova explosion and the subsequent scattering of the vital atoms of life throughout the cosmos. It was the drawing by gravity of iron atoms to the center of the primeval earth that generated the heat which caused the initial chemical differentiation of the earth, the outgassing of the early atmosphere, and ultimately the formation of the hydrosphere. It is molten iron in the center of the earth which, acting like a gigantic dynamo, generates the earth's magnetic field, which in turn creates the Van Allen radiation belts that shield the earth's surface from destructive high-energypenetrating cosmic radiation and preserve the crucial ozone layer from cosmic ray destruction… Without the iron atom, there would be no carbon-based life in the cosmos; no supernovae, no heating of the primitive earth, no atmosphere or hydrosphere. There would be no protective magnetic field, no Van Allen radiation belts, no ozone layer, no metal to make hemoglobin [in human blood], no metal to tame the reactivity of oxygen, and no oxidative metabolism. The intriguing and intimate relationship between life and iron, between the red color of blood and the dying of some distant star, not only indicates the relevance of metals to biology but also the biocentricity of the cosmos… This account clearly indicates the importance of the iron atom. The fact that particular attention is drawn to iron in the Qur'an also emphasises the importance of the element.

Money has an even darker side. For although money builds universal trust between strangers, this trust is invested not in humans, communities or sacred values, but in money itself and in the impersonal systems that back it. We do not trust the stranger, or the next-door neighbour – we trust the coin they hold. If they run out of coins, we run out of trust. As money brings down the dams of community, religion and state, the world is in danger of becoming one big and rather heartless marketplace. Hence the economic history of humankind is a delicate dance. People rely on money to facilitate cooperation with strangers, but they’re afraid it will corrupt human values and intimate relations. With one hand people willingly destroy the communal dams that held at bay the movement of money and commerce for so long. Yet with the other hand they build new dams to protect society, religion and the environment from enslavement to market forces. It is common nowadays to believe that the market always prevails, and that the dams erected by kings, priests and communities cannot long hold back the tides of money. This is naive. Brutal warriors, religious fanatics and concerned citizens have repeatedly managed to trounce calculating merchants, and even to reshape the economy. It is therefore impossible to understand the unification of humankind as a purely economic process. In order to understand how thousands of isolated cultures coalesced over time to form the global village of today, we must take into account the role of gold and silver, but we cannot disregard the equally crucial role of steel.

John Adams was keenly aware of the relationship between secrecy and corruption in government and the preservation of liberty. Many of the Founding Fathers understood the importance of transparency in a nation’s rulers. James Madison wrote that “A popular government without popular information, or the means of acquiring it, is but a prologue to a Farce or a Tragedy, or perhaps both.” Thomas Jefferson said that “If we are to guard against ignorance and remain free, it is the responsibility of every American to be informed.” Judicial Watch has always believed that knowing the “characters and conduct” of the individuals who serve in the government and ensuring that the public is “informed” about what its government is doing is crucial to preserving our great republic. That is why for over twenty-two years we have been the most active user of the federal Freedom of Information Act (FOIA) to promote transparency, accountability, and integrity in government, politics, and the law. We are the nation’s largest and most effective government watchdog group that works to advance the public interest. Transparency is all about self-governance. If we don’t know what the government is doing, how is that self-governance? How is that even a republic? When we were founded in 1994, we used the FOIA open records law to root out corruption in the Clinton administration. During the Bush administration, we used it to combat that administration’s penchant for improper secrecy. But the Bush administration pales in comparison to the Obama administration. Today, our government is bigger than ever, and also the most secretive in recent memory.

Kant is sometimes considered to be an advocate of reason. Kant was in favor of science, it is argued. He emphasized the importance of rational consistency in ethics. He posited regulative principles of reason to guide our thinking, even our thinking about religion. And he resisted the ravings of Johann Hamann and the relativism of Johann Herder. Thus, the argument runs, Kant should be placed in the pantheon of Enlightenment greats. That is a mistake. The fundamental question of reason is its relationship to reality. Is reason capable of knowing reality - or is it not? Is our rational faculty a cognitive function, taking its material form reality, understanding the significance of that material, and using that understanding to guide our actions in reality - or is it not? This is the question that divides philosophers into pro- and anti-reason camps, this is the question that divides the rational gnostics and the skeptics, and this was Kant’s question in his Critique of Pure Reason. Kant was crystal clear about his answer. Reality - real, noumenal reality - is forever closed off to reason, and reason is limited to awareness and understanding of its own subjective products… Kant was the decisive break with the Enlightenment and the first major step toward postmodernism. Contrary to the Enlightenment account of reason, Kant held that the mind is not a response mechanism but a constitute mechanism. He held that the mind - and not reality - sets the terms for knowledge. And he held that reality conforms to reason, not vice versa. In the history of philosphy, Kant marks a fundamental shift from objectivity as the standard to subjectivity as the standard. What a minute, a defender of Kant may reply. Kant was hardly opposed to reason. After all, he favored rational consistency and he believed in universal principles. So what is anti-reason about it? The answer is that more fundamental to reason than consistency and universality is a connection to reality. Any thinker who concludes that in principle reason cannot know reality is not fundamentally an advocate of reason… Suppose a thinker argued the following: “I am an advocate of freedom for women. Options and the power to choose among them are crucial to our human dignity. And I am wholeheartedly an advocate of women’s human dignity. But we must understand that a scope of a women’s choice is confined to the kitchen. Beyond the kitchen’s door she must not attempt to exercise choice. Within the kitchen, however, she has a whole feast of choices[…]”. No one would mistake such a thinker for an advocate of women’s freedom. Anyone would point out that there is a whole world beyond the kitchen and that freedom is essentially about exercising choice about defining and creating one’s place in the world as a whole. The key point about Kant, to draw the analogy crudely, is that he prohibits knowledge of anything outside our skulls. The gives reasons lots to do withing the skull, and he does advocate a well-organized and tidy mind, but this hardly makes him a champion of reason… Kant did not take all of the steps down to postmodernism, but he did take the decisive one. Of the five major features of Enlightenment reason - objectivity, competence, autonomy, universality, and being an individual faculty - Kant rejected objectivity.

Correlation and causality. Why is it that throughout the animal kingdom and in every human culture, males account for most aggression and violence? Well, what about testosterone and some related hormones, collectively called androgens, a term that unless otherwise noted, I will use simplistically as synonymous with testosterone. In nearly all species, males have more circulating testosterone than do females, who secrete small amounts of androgens from the adrenal glands. Moreover, male aggression is most prevalent when testosterone levels are highest; adolescence and during mating season in seasonal breeders. Thus, testosterone and aggression are linked. Furthermore, there are particularly high levels of testosterone receptors in the amygdala, in the way station by which it projects to the rest of the brain, the bed nucleus of the stria terminalis, and in its major targets, the hypothalamus, the central gray of the mid-brain, and the frontal cortex. But these are merely correlative data. Showing that testosterone causes aggression requires a subtraction plus a replacement experiment. Subtraction, castrate a male: do levels of aggression decrease? Yes, including in humans. This shows that something coming from the testes causes aggression. Is it testosterone? Replacement: give that castrated individual replacement testosterone. Do pre-castration levels of aggression return? Yes, including in humans, thus testosterone causes aggression. Time to see how wrong that is. The first hint of a complication comes after castration. When average levels of aggression plummet in every species, but crucially, not to zero, well, maybe the castration wasn't perfect, you missed some bits of testes, or maybe enough of the minor adrenal androgens are secreted to maintain the aggression. But no, even when testosterone and androgens are completely eliminated, some aggression remains, thus some male aggression is testosterone independent. This point is driven home by castration of some sexual offenders, a legal procedure in a few states. This is accomplished with chemical castration, administration of drugs that either inhibit testosterone production or block testosterone receptors. Castration decreases sexual urges in the subset of sex offenders with intense, obsessive, and pathological urges. But otherwise, castration doesn't decrease recidivism rates as stated in one meta-analysis. Hostile rapists and those who commit sex crimes motivated by power or anger are not amenable to treatment with the anti-androgenic drugs. This leads to a hugely informative point. The more experience the male had being aggressive prior to castration, the more aggression continues afterward. In otherwise, the less his being aggressive in the future requires testosterone and the more it's a function of social learning.

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Charles Bean, the official historian of Australia’s part in World War I, was unusual in dealing closely with the deeds of the soldiers on the front line, and not just the plans and orders of their leaders. At the end of his account of the Gallipoli landing in the Official History, he asked what made the soldiers fight on. What motive sustained them? At the end of the second or third day of the Landing, when they had fought without sleep until the whole world seemed a dream, and they scarcely knew whether it was a world of reality or of delirium – and often, no doubt, it held something of both; when half of each battalion had been annihilated, and there seemed no prospect before any man except that of wounds or death in the most vile surroundings; when the dead lay three deep in the rifle-pits under the blue sky and the place was filled with stench and sickness, and reason had almost vanished – what was it then that carried each man on? It was not love of a fight. The Australian loved fighting better than most, but it is an occupation from which the glamour quickly wears. It was not hatred of the Turk. It is true that the men at this time hated their enemy for his supposed ill-treatment of the wounded – and the fact that, of the hundreds who lay out, only one wounded man survived in Turkish hands has justified their suspicions. But hatred was not the motive which inspired them. Nor was it purely patriotism, as it would have been had they fought on Australian soil. The love of country in Australians and New Zealanders was intense – how strong, they did not realise until they were far away from their home. Nor, in most cases was the motive their loyalty to the tie between Australia and Great Britain. Although, singly or combined, all these were powerful influences, they were not the chief. Nor was it the desire for fame that made them steer their course so straight in the hour of crucial trial. They knew too well the chance that their families, possibly even the men beside them, would never know how they died. Doubtless the weaker were swept on by the stronger. In every army which enters into battle there is a part which is dependent for its resolution upon the nearest strong man. If he endures, those around him will endure; if he turns, they turn; if he falls, they may become confused. But the Australian force contained more than its share of men who were masters of their own minds and decisions. What was the dominant motive that impelled them? It lay in the mettle of the men themselves. To be the sort of man who would give way when his mates were trusting to his firmness; to be the sort of man who would fail when the line, the whole force, and the allied cause required his endurance; to have made it necessary for another unit to do his own unit’s work; to live the rest of his life haunted by the knowledge that he had set his hand to a soldier’s task and had lacked the grit to carry it through – that was the prospect which these men could not face. Life was very dear, but life was not worth living unless they could be true to their idea of Australian manhood.

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The God of Christianity is sovereign, wise, righteous, and ultimately concerned with justice. Not only is God concerned with justice, He assumes the role of judge over us. It is axiomatic to Christianity that our actions will be judged. This theme is conspicuously absent in much Christian teaching today, yet it fills the New Testament and touches virtually every sermon of Jesus of Nazareth. We will be called into account for every idle word we speak. On the final day, it will not be our consciences that will accuse or excuse us, but God Himself.

Piaget's account of equilibration is not only crucial for understanding his approach, it also sets his theory apart from most other theories concerning cognitive development.

Danforth and Grob have reason to believe that MDMA could be crucial in breaking down the barriers autistic people face, especially their extreme difficulty in connecting to the “neurotypical” world. There are ample accounts from those with autism who have taken MDMA independently, without medical guidance, stating that the drug makes it possible for them to function—not only while they’re on the drug, but for weeks and sometimes months afterward. In Danforth’s own study of how autistic adults experience the subjective effects of MDMA, she found that 91 percent of respondents reported an increase in feelings of connectedness on MDMA, while 86 percent of them said that communication became easier.

Yes, giving test subjects yellow fever would be considered “murder” by some, but Reed’s zealousness and his willingness to put people at risk were understandable. It was crucial that medical science determine, by any means necessary, if mosquitoes caused yellow fever. The book caused many Americans to confront the unattractive calculus of medical research. It wasn’t pleasant, but it paid dividends—thousands of innocent lives eventually would be spared. De Kruif’s heroic accounts of great men doing dangerous things would also illuminate the majesty as well as the desperation of the various test subjects, the experimental guinea pigs.

Our understanding of the sociology of knowledge leads to the conclusion that the sociologies of language and religion cannot be considered peripheral specialties of little interest to sociological theory as such, but have essential contributions to make to it. This insight is not new. Durkheim and his school had it, but it was lost for a variety of theoretically irrelevant reasons. We hope we have made it clear that the sociology of knowledge presupposes a sociology of language, and that a sociology of knowledge without a sociology of religion is impossible (and vice versa). Furthermore, we believe that we have shown how the theoretical positions of Weber and Durkheim can be combined in a comprehensive theory of social action that does not lose the inner logic of either. Finally, we would contend that the linkage we have been led to make here between the sociology of knowledge and the theoretical core of the thought of Mead and his school suggests an interesting possibility for what might be called a sociological psychology, that is, a psychology that derives its fundamental perspectives from a sociological understanding of the human condition. The observations made here point to a program that seems to carry theoretical promise. More generally, we would contend that the analysis of the role of knowledge in the dialectic of individual and society, of personal identity and social structure, provides a crucial complementary perspective for all areas of sociology. This is certainly not to deny that purely structural analyses of social phenomena are fully adequate for wide areas of sociological inquiry, ranging from the study of small groups to that of large institutional complexes, such as the economy or politics. Nothing is further from our intentions than the suggestion that a sociology-of-knowledge “angle” ought somehow to be injected into all such analyses. In many cases this would be unnecessary for the cognitive goal at which these studies aim. We are suggesting, however, that the integration of the findings of such analyses into the body of sociological theory requires more than the casual obeisance that might be paid to the “human factor” behind the uncovered structural data. Such integration requires a systematic accounting of the dialectical relation between the structural realities and the human enterprise of constructing reality—in history. We

The American experiment was based on the emergence in the second half of the eighteenth century of a fresh new possibility in human affairs: that the rule of reason could be sovereign. You could say that the age of print begat the Age of Reason which begat the age of democracy. The eighteenth century witnessed more and more ordinary citizens able to use knowledge as a source of power to mediate between wealth and privilege. The democratic logic inherent in these new trends was blunted and forestalled by the legacy structures of power in Europe. But the intrepid migrants who ventured across the Atlantic -- many of them motivated by a desire to escape the constraints of class and creed -- carried the potent seeds of the Enlightenment and planted them in the fertile soil of the New World. Our Founders understood this better than any others; they realized that a "well-informed citizenry" could govern itself and secure liberty for individuals by substituting reason for brute force. They decisively rejected the three-thousand-year-old superstitious belief in the divine right of kings to rule absolutely and arbitrarily. They reawakened the ancient Greek and Roman traditions of debating the wisest courses of action by exchanging information and opinions in new ways. Whether it is called a public forum or a public sphere or a marketplace of ideas, the reality of open and free public discussion and debate was considered central to the operation of our democracy in America's earliest decades. Our first self-expression as a nation -- "We the People" -- made it clear where the ultimate source of authority lay. It was universally understood that the ultimate check and balance for American government was its accountability to the people. And the public forum was the place where the people held the government accountable. That is why it was so important the marketplace for ideas operated independent from and beyond the authority of government. The three most important characteristics of this marketplace of ideas were the following: 1. It was open to every individual, with no barriers to entry save the necessity of literacy. This access, it is crucial to add, applied not only to the receipt of information but also the ability to contribute information directly into the flow of ideas that was available to all. 2. The fate of ideas contributed by individuals depended, for the most part, on an emergent meritocracy of ideas. Those judged by the market to be good rose to the top, regardless of the wealth or class of the individual responsible for them. 3. The accepted rules of discourse presumed that the participants were all governed by an unspoken duty to search for general agreement. That is what a "conversation of democracy" is all about.

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Reading contemporary sources, there can be no doubt that the Battle of the Ruhr marked a turning point in the history of the German war economy, which has been grossly underestimated by post-war accounts.29 As Speer himself acknowledged, the RAF was hitting the right target.30 The Ruhr was not only Europe’s most important producer of coking coal and steel, it was also a crucial source of intermediate components of all kinds.

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The most dramatic event is the encounter of Saul (Paul) with the risen Lord on the road to Damascus. The author regards Paul’s experience as crucial and gives no fewer than three separate accounts of the incident (9: 3–8; 22: 6–11; 26: 12–19). Luke clothes the event in supernatural images—a blinding light and heavenly voice—although Paul’s only surviving reports of what happened are much more subdued (cf. Gal. 1: 12, 15–16; 1 Cor. 15: 8–9).

In order to understand how thousands of isolated cultures coalesced over time to form the global village of today, we must take into account the role of gold and silver, but we cannot disregard the equally crucial role of steel

The suburb as engine of assimilation was described by Myrdal a full ten years before William O. Whyte wrote his book. The discrepancy in time is easy enough to understand. Whyte was describing the suburban phenomenon empirically after it had happened. Myrdal was describing the intention behind the plan the foundations had concocted to solve the nationalities problem before the plan had been put into effect. In both a priori and a posterior accounts, the role class plays in assimilation is crucial. Neighborhoods have always had a dual identity in America. They functioned as an index of ethnicity but they also functioned as an index of class. The two indices were in fact related because certain ethnic groups traditionally occupied the upper-class neighborhoods (the WASP) and the lower-class neighborhoods (the blacks) and the neighborhoods in between (the ethnics).

Historical visibility is everywhere related to social power.”1 It is a madness, if not an irony, that unlocking the history of unfree people depends on the materials of their legal owners, who held the lion’s share of visibility in their time and ours. Captive takers’ papers and government records are often the only written accounting of enslaved people who could not escape and survive to tell their own stories. The wealthier and more influential the slaveholder, the more likely it is that plantation and estate records were kept and preserved over centuries in private offices and, later, research repositories. As the richest U.S. colony for a span of time prior to the Revolutionary War and a nexus of economic growth into the nineteenth century, South Carolina has more than its share of these tainted but crucial, documents.

The ability to discern and question, which is crucial to both journalism and democracy, is also determined by education. Journalists and news organizations are a reflection of the people’s power to hold its leaders accountable. That means that ultimately the quality of a democracy can also be seen in the quality of its journalists.

1. Understanding Myanmar's Market Research: The Function of AMT Market Research In the rapidly changing economic landscape of Myanmar, businesses are increasingly recognizing the significance of making well-informed decisions based on complete market insights. One of the central members driving this development is AMT Statistical surveying, a main market research survey in Myanmar which has laid out its presence in Myanmar. With a populace of more than 54 million, Myanmar is a country wealthy in assets and potential. Be that as it may, its market is perplexing, impacted by a heap of elements like social variety, monetary vacillations, and administrative changes. Organizations need accurate data and insights to effectively navigate this complexity, and AMT Market Research meets this need. AMT Market Research has established itself as one of the best market research firms by employing cutting-edge techniques tailored to Myanmar's particular landscape. They use a combination of qualitative and quantitative research methods to get a complete picture of the market. From buyer conduct investigation to cutthroat scene appraisals, AMT gives priceless bits of knowledge that assist organizations with pursuing informed vital choices. market research survey in Myanmar is one of AMT's most distinctive methods. AMT enables businesses to comprehend preferences, purchasing habits, and emerging trends by directly engaging with customers and gathering firsthand feedback. Businesses can strategically tailor their offerings thanks to this grassroots approach, which not only reveals what consumers want but also identifies market gaps. AMT' market research survey in Myanmar, on top of that, are designed to be comprehensive yet effective. They use a combination of online surveys, focus groups, and in-person interviews to get responses from a wide range of people from different demographic groups. By collecting data in a variety of ways, businesses can reach a wider audience while also focusing on specific markets. It is essential to have an understanding of socioeconomic factors in a market that is still in its infancy. In their surveys, AMT Market Research emphasizes the significance of demographic insights. They assist businesses in developing targeted marketing strategies that resonate with their intended audience by taking into account variables such as education levels, income levels, and regional differences. This scientific thoroughness guarantees that suggestions are information driven as well as mirror the social and monetary real factors of the customers. Another thing that sets it apart is the company's dedication to conducting research in an ethical manner. AMT Market Research's core values of honesty, integrity, and dependability help to build trust with clients and respondents alike. Organizations can feel sure that the bits of knowledge gave are precise as well as gathered with deference for members' privileges and information security. The demand for high-quality market research will only grow as the economy of Myanmar continues to mature and the market attracts more attention from around the world. AMT Market Research positions itself as a crucial partner for businesses looking to enter or expand into the Myanmar market and is prepared to meet this demand. They are at the forefront of this ever-evolving sector because of their expertise and local knowledge. In conclusion, AMT Market Research provides essential tools and insights that can aid in strategic planning and execution for businesses trying to navigate the complexities of Myanmar's market. They play a crucial role in shaping the future of businesses in Myanmar through their commitment to ethical practices and comprehensive market research surveys. Associations looking for development ought to think about utilizing AMT's ability to open the potential inside this promising business sector.

Never try directly to diminish or minimize something which is important to another person. By making a direct challenge to a crucial criterion you are more likely to strengthen it than to diminish it. Your best strategy is to begin by accepting

Never try directly to diminish or minimize something which is important to another person. By making a direct challenge to a crucial criterion you are more likely to strengthen it than to diminish it. Your best strategy is to begin by accepting that the criterion is legitimately important.

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers-as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills-as is right-that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God's benefits among themselves and others, were the more keenly aroused to pray ... Still it is very important for us to call upon him: First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor. Secondly, that there may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand. (Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeill [Louisville: Westminster John Knox, 1960], Book 3, chapter 20, section 3.)

by the Draft Committee. The present text makes clear exactly what the Council affirmed and denied. Obviously, those who signed the articles do not necessarily concur in every interpretation advocated by the commentary. Not even the members of the Draft Committee are bound by this, and perhaps not even Dr. Sproul, since his text underwent certain editorial revisions. However, this commentary represents an effort at making clear the precise position of the International Council on Biblical Inerrancy as a whole. In the editing process, we strove to take account of the comments that were forwarded to us. In some cases, we could not concur with those who made comments, and therefore the

When you’ve gone to silence and are trying way too hard to convince yourself that you’ve done the right thing, you might want to examine whether you are intentionally minimizing the cost of not speaking up and exaggerating the risks of doing so.

BUT WILL IT WORK FOR ME? After decades of tireless research, we have now identified about two-dozen accountability skills that, when used at the right time and delivered in the right fashion, separated positive deviants from everyone else. The questions remaining were (1) when taught, would people actually use the skills, and (2) if they did, would doing so yield better results?

consequence of the original act and helps unbundle the problem.

Your associations play a crucial part of your success equation. Study them closely because they will help or hinder you from reaching your potential.

To reset the accountability dynamic internally, Friends should have a level-setting conversation with each member of their team, to clarify goals, roles, and responsibilities. And, crucially for all leaders who are learning about themselves, Friends must take 100 percent ownership for the dynamic they’ve created up to this point. You earn the right to ask people to adapt to a new agreement by acknowledging your role in creating and perpetuating the old one. The

Historical experiences of this absolute godliness gave rise to all the scriptures in the world. Hence, the scriptures themselves don’t account for the actual globally prevalent psychological element of faith or divinity in the human society. Faith is a crucial evolutionary trait of the human mind, selected by Mother Nature as an internal coping- mechanism.

A superficial reading of Schmitt, focusing on his subtitle, might take the concept of the jus publicum Europaeum (hereafter JPE) to be synonymous with the notion of international law (Völkerrecht), but for Schmitt the two notions are completely different, indeed opposed to one another. Schmitt objects to the notion of international law for two, interconnected, reasons. First, international law lacks the spatial aspect which is central to the JPE; it purports to offer a universal account of international order, blurring the crucial distinction between the European and the non-European worlds. But second, and more important, international law is, for Schmitt, a progressive, liberal project which is subject to the same critique as he delivers against liberalism in general, namely that it undermines the political and acts as a cover for special interests.

We trust God's Word to understand that the world in which we live was designed, framed, and created by the Word of God, so that the things that are seen were not made of things that were (or are) visible. We cannot find anything in the universe today that has, in itself, sufficient power to account for its existence. In fact, the more we analyze it, the more finite and contingent it manifests itself to be.

Whether it is called a public forum or a public sphere or a marketplace of ideas, the reality of open and free public discussion and debate was considered central to the operation of our democracy in America’s earliest decades. Our first self-expression as a nation—“We the People”—made it clear where the ultimate source of authority lay. It was universally understood that the ultimate check and balance for American government was its accountability to the people. And the public forum was the place where the people held the government accountable. That is why it was so important that the marketplace of ideas operated independent from and beyond the authority of government. The three most important characteristics of this marketplace of ideas were the following: It was open to every individual, with no barriers to entry save the necessity of literacy. This access, it is crucial to add, applied not only to the receipt of information but also to the ability to contribute information directly into the flow of ideas that was available to all. The fate of ideas contributed by individuals depended, for the most part, on an emergent meritocracy of ideas. Those judged by the market to be good rose to the top, regardless of the wealth or class of the individual responsible for them. The accepted rules of discourse presumed that the participants were all governed by an unspoken duty to search for general agreement. That is what a “conversation of democracy” is all about.

The subject of the fourth essay, ‘Probability as a Guide to Life’, is the connection between means–end reasoning and probability. The appropriateness of a choice of means clearly depends on the probability with which it will lead to desired results. But what kind of probability should matter here? One natural answer is chance, or objective single-case probability: on this view, an ideally rational agent should pick that action which maximizes the objective single-case probability of desired results. Helen Beebee and I agree that some notion of objective probability is needed here, but argue that the crucial notion is not chance, but knowledge-relative probability, by which we mean the objective probability of results relative to those circumstances that the agent knows about. At first this answer might seem highly counter-intuitive. But we show that it has great theoretical advantages over the alternative chance principle, in that it allows a uniform account of matters which would otherwise require separate explanation

In the worst companies, poor performers are first ignored and then transferred. In good companies, bosses eventually deal with problems. In the best companies, everyone holds everyone else accountable—regardless of level or position. The path to high productivity passes not through a static system, but through face-to-face conversations.

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers-as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills-as is right-that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God's benefits among themselves and others, were the more keenly aroused to pray ...

A single gene for green eyes isn't worth very much unless it's backed up by the dozens or hundreds of genes that specify the structure of the eye itself. Each gene had to work as part of a team, realized Holland. And any theory that didn't take that fact into account was missing a crucial part of the story. Come to think on it, that was also what Hebb had been saying in the mental realm. Hebb's cell assemblies were a bit like genes, in that they were supposed to be the fundamental units of thought. But in isolation the cell assemblies were almost nothing. A tone, a flash of light, a command for a muscle twitch-the only way they could mean anything was to link up into larger concepts and more complex behaviors.

But what kind of speech is attributed to the citizen in such a view, and how does such an account draw the line between the performativity that is hate speech and the performativity that is the linguistic condition of citizenship? If hate speech is a kind of speech that no citizen ought to exercise, then how might its power be specified, if it can be? And how are both the proper speech of citizens and the improper hate speech of citizens to be distinguished from yet a third level of performative power, that which belongs to the state? This last seems crucial to interrogate if only because hate speech is itself described through the sovereign trope derived from state discourse (and discourse on the state). Figuring hate speech as an exercise of sovereign power implicitly performs a catachresis by which the one who is charged with breaking the law (the one who utters hate speech) is nevertheless invested with the sovereign power of law. What the law says, it does, but so, too, the speaker of hate. The performative power of hate speech is figured as the performative power of state-sanctioned legal language, and the contest between hate speech and the law becomes staged, paradoxically, as a battle between two sovereign powers.

And if we must take historical blunders in our stride, how will we cope with flat-out contradictions? Did Mary Magdalene at the empty tomb of Jesus see an angel of the Lord [Matthew 28:2] or merely a young man in white [Mark 16:5]? Or was it two men in shining garments [Luke 24:4]? Or two angels [John 20:12]? And how do we deal with the omission of pivotal events? Did Mary see Jesus himself near the tomb, at first mistaking him for a gardener [John 20:14-15]? Surely a sighting of Jesus is critically important evidence of the resurrection, the central mystery of the Christian faith. Yet the encounter at the tomb is mentioned only in the Gospel of John. How could Matthew, Mark and Luke have missed such a crucial point? Historical scholars, and most theologians, recognize that the authors who penned the ancient documents were doing the best they could with the sources available to them, writing in the traditions and expectations of their time, more concerned with presenting a coherent message than with precise historical accuracy. Some biblical scholars, however, even to this day maintain the inerrancy of scripture. They see the Bible as the Word of God, divinely inspired and supernaturally protected from error down the centuries. Unless one reads without comprehension (a distressingly common affliction), a belief in biblical inerrancy demands considerable mental gymnastics. Adherents typically construct a unified account of the gospel stories, not by resolving conflicts, but by adding together all the elements from the different narratives. Thus, Mary Magdalene visited the tomb several times, seeing the different combinations of divine presences on different occasions. For some inscrutable reason, God chose to drop the accounts of those visits into different gospels instead of presenting them logically in a single document.

The discovery of the neutron was a crucial step in understanding nuclei, including radioactive ones. For example, beta decays are the transformation within a nucleus of a nucleon of one type, either a proton or a neutron, to the other. You may wonder how a proton can decay to a neutron if the neutron is heavier than the proton; conservation of energy would seem to make this impossible. However, while a proton not bound in a nucleus cannot transform to a neutron, it is possible in some circumstances for a proton within a nucleus to do so. This is because the proton can use the additional energy from the force that binds nucleons in the nucleus. Beta decay occurs if it results in the total energy of the final atom, taking into account the energy due to binding, being lower that that of the initial atom. The same applies to a neutron bound in a nucleus, whereas a free neutron can always decay to a proton.

A still-classified section of the investigation by congressional intelligence committees into the Sept. 11, 2001, attacks has taken on an almost mythic quality over the past 13 years — 28 pages that examine crucial support given the hijackers and that by all accounts implicate prominent Saudis in financing terrorism. Now new claims by Zacarias Moussaoui, a convicted former member of Al Qaeda, that he had high-level contact with officials of the Saudi Arabian government in the prelude to Sept. 11 have brought renewed attention to the inquiry’s withheld findings, which lawmakers and relatives of those killed in the attacks have tried unsuccessfully to declassify.

Take an illustration from science. Evolutionists once claimed there were some one hundred eighty vestigial organs (with no known function) left over from our animal ancestry. Over the last century or so, this list has shrunk to six! And now there are known functions even for these. More recently some scientists were speaking of “junk genes,” but now there are good reasons for believing they have a special function – playing, for example, a key role in controlling gene expression (see Stephen Meyer, Signature in the Cell, 406–407). Further, even Nature magazine (2009) refers to them as “the junk that makes us human” as they account for the crucial differences among species. In fact, this is all evidence of intelligent design. Finally, to assume they are junk is to hinder scientific research.

Maybe we honor the abusive style of so many coaches and other public figures because their public actions lend credibility to our own private outbursts.

Data product owners are the long-term owners of the domains’ data products. They intrinsically care about the longevity and success of their data product as a member of the mesh. They have accountability for the security, quality, and integrity of their data. Given the guiding principle of executing decisions locally, the data product owners are ultimately accountable for making sure the global governance decisions are executed at the level of every single data product. Early buy-in and contribution of domains to define the global policies is crucial in adoption of them.

It’s Thanksgiving, and you’ve eaten with porcine abandon. Your bloodstream is teeming with amino acids, fatty acids, glucose. It’s far more than you need to power you over to the couch in a postprandial daze. What does your body do with the excess? This is crucial to understand because, basically, the process gets reversed when you’re later sprinting for your life. To answer this question, it’s time we talked finances, the works—savings accounts, change for a dollar, stocks and bonds, negative amortization of interest rates, shaking coins out of piggy banks—because the process of transporting energy through the body bears some striking similarities to the movement of money. It is rare today for the grotesquely wealthy to walk around with their fortunes in their pockets, or to hoard their wealth as cash stuffed inside mattresses. Instead, surplus wealth is stored elsewhere, in forms more complex than cash: mutual funds, tax-free government bonds, Swiss bank accounts. In the same way, surplus energy is not kept in the body’s form of cash—circulating amino acids, glucose, and fatty acids—but stored in more complex forms. Enzymes in fat cells can combine fatty acids and glycerol to form triglycerides (table). Accumulate enough of these in the fat cells and you grow plump. Meanwhile, your cells can stick series of glucose molecules together. These long chains, sometimes thousands of glucose molecules long, are called glycogen. Most glycogen formation occurs in your muscles and liver. Similarly, enzymes in cells throughout the body can combine long strings of amino acids, forming them into proteins. The hormone that stimulates the transport and storage of these building blocks into target cells is insulin. Insulin is this optimistic hormone that plans for your metabolic future. Eat

Teaching music to beginners is a rewarding journey that requires patience, creativity, and effective instructional strategies. Whether you're introducing young children to their first instrument or guiding adult learners through the basics of music theory, creating engaging lessons is essential for fostering a love for music and promoting skill development. In this blog, we'll explore practical strategies and techniques for teaching music to novices, focusing on methods that inspire enthusiasm, facilitate learning, and cultivate musical growth. Before diving into the lesson material, it's essential to establish clear learning objectives that outline what students will be able to accomplish by the end of each session. These objectives should be specific, measurable, achievable, relevant, and time-bound (SMART), providing students with a clear roadmap for their musical journey. By clearly defining learning goals as emphasized by music teachers like Charles Barnett, students can understand what is expected of them and track their progress over time, enhancing motivation and accountability. Moreover, aligning learning objectives with students' interests, abilities, and developmental stages can help tailor the lesson content to their individual needs and preferences. Whether the goal is to master basic instrumental techniques, understand musical notation, or develop ear training skills, ensuring alignment between objectives and student expectations is crucial for creating engaging and effective music lessons.

The Importance of Accounting Services for Businesses In today’s competitive business environment, maintaining accurate financial records and ensuring compliance with tax regulations is essential for long-term success. Accounting services provide businesses with the necessary tools and expertise to manage their finances efficiently. Whether for small businesses or large corporations, professional accounting services help streamline financial processes, ensure regulatory compliance, and offer strategic insights for growth. What Are Accounting Services? Accounting services encompass a wide range of tasks, including bookkeeping, financial reporting, tax preparation, payroll management, and auditing. These services are designed to help businesses track their income, expenses, and overall financial health. By outsourcing accounting tasks to professionals, businesses can focus on their core activities while ensuring that their financial operations run smoothly. Additionally, accurate and timely accounting services help businesses avoid costly errors and penalties. Benefits of Professional Accounting Services One of the main advantages of hiring professional accounting services is the accuracy they bring to financial management. Skilled accountants have a deep understanding of financial regulations and tax laws, ensuring that businesses remain compliant. Moreover, accountants can identify tax-saving opportunities, helping businesses reduce their tax liabilities. This level of expertise allows businesses to save time and money, as they no longer need to navigate complex financial tasks on their own. Strategic Financial Planning In addition to managing day-to-day financial tasks, accounting services play a crucial role in strategic financial planning. Accountants analyze a company’s financial data to provide valuable insights into cash flow, profitability, and potential areas for improvement. This data-driven approach enables business owners to make informed decisions, allocate resources efficiently, and plan for future growth. Compliance and Risk Management Compliance with financial regulations is vital for businesses to avoid legal and financial risks. Accounting services ensure that all financial documents are in order, tax filings are accurate, and deadlines are met. By maintaining accurate records and staying up to date with tax laws, businesses can reduce the risk of audits and penalties. In conclusion, accounting services are an essential component of successful financial management for businesses of all sizes. By providing accurate financial reporting, strategic insights, and ensuring compliance, professional accountants enable businesses to focus on growth and sustainability.

Finding the Best Accounting Firms Near You In today’s business landscape, having the right accounting firm can make a significant difference in managing your finances, ensuring compliance, and planning for growth. Whether you are a small business owner or an individual seeking tax advice, finding the best accounting firms near you can provide the expertise and support needed to maintain financial stability. Why Local Accounting Firms Matter Choosing a local accounting firm offers several advantages, especially when it comes to personalized service and understanding local regulations. Local firms are familiar with state-specific tax laws and compliance requirements, which can save time and prevent costly mistakes. Moreover, they offer face-to-face meetings, allowing for better communication and a stronger relationship between the accountant and the client. This personalized approach ensures that the accounting services are tailored to your unique needs. Services Offered by the Best Accounting Firms The top accounting firms near you typically offer a wide range of services that cater to both businesses and individuals. These services may include bookkeeping, tax preparation, payroll management, financial consulting, and auditing. Additionally, many accounting firms provide specialized services such as estate planning, business valuations, and forensic accounting. With such comprehensive services, the best firms ensure that every aspect of your financial management is handled efficiently and professionally. Expertise and Experience One of the most important factors in choosing the best accounting firm is the level of expertise and experience they offer. Reputable firms have a team of certified public accountants (CPAs) and professionals with years of experience in various industries. This allows them to provide valuable insights, strategic advice, and accurate financial reporting. Furthermore, experienced firms are better equipped to handle complex financial situations, ensuring that your business remains compliant and financially sound. Reviews and Reputation Before making your decision, it’s important to research reviews and the reputation of the accounting firms near you. Online reviews and testimonials can provide insight into the experiences of past clients and help you choose a reliable firm. Additionally, asking for referrals from other business owners or professionals in your area can guide you toward a trustworthy accounting partner. In conclusion, finding the best accounting firms near you is crucial for managing finances and ensuring compliance. By considering factors such as local expertise, services offered, and reputation, you can choose an accounting firm that meets your specific financial needs and goals.

Finding the Right Accounting Firm Near You Choosing the right accounting firm is crucial for managing your financial records and ensuring compliance with regulations. Whether you’re a small business owner or an individual in need of tax services, working with a local accounting firm can provide personalized support and expertise. By finding a firm near you, you can establish a close working relationship and enjoy the convenience of in-person consultations, making it easier to address your specific financial needs. Benefits of Working with a Local Accounting Firm One of the main advantages of working with a local accounting firm is the ability to meet face-to-face. This personal interaction helps build trust and fosters a stronger understanding of your financial situation. Local firms are also more familiar with regional tax laws, regulations, and business practices, allowing them to offer tailored solutions that align with your needs. Additionally, local firms often provide quicker response times and more personalized services compared to larger, national firms, which can be beneficial for small businesses and individuals. Services Offered by Accounting Firms Near You Most local accounting firms provide a wide range of services that cater to both businesses and individuals. These services include bookkeeping, tax preparation, payroll management, auditing, and financial consulting. For businesses, accounting firms offer valuable assistance with tax compliance, budgeting, and cash flow management. Individuals can also benefit from services such as personal tax filing, retirement planning, and estate management. Many firms also offer specialized services tailored to specific industries, ensuring that they meet the unique needs of their clients. How to Choose the Best Local Accounting Firm When searching for the best accounting firm near you, it’s important to consider factors like experience, reputation, and the range of services offered. Start by looking for firms that specialize in your industry or financial needs. Additionally, check reviews and ask for recommendations from local businesses or colleagues. It’s also a good idea to schedule an initial consultation to assess the firm’s approach and ensure it aligns with your financial goals. Conclusion In conclusion, finding the right accounting firm near you can significantly enhance your financial management. By working with a local firm, you benefit from personalized services, in-depth regional knowledge, and a close working relationship. With the right partner, you can ensure that your financial records are accurate, compliant, and aligned with your long-term goals.

Revelation—the often miraculous accounts of God’s interventions in history—is crucial, but for Locke revelation cannot trump reason: “Nothing that is contrary to, and inconsistent with, the clear and self-evident dictates of reason has a right to be urged or assented to as a matter of faith.

Ontario Increases Minimum Wage: Is It Enough to Live On as a Newcomer? At Esse India, we understand the challenges newcomers face when settling in Canada. As of October 1, 2024, several Canadian provinces, including Ontario, Prince Edward Island, Manitoba, and Saskatchewan, have raised their minimum wage. In Ontario, the wage has increased from $16.55 to $17.20 per hour. For immigrants pursuing Canadian permanent residency (PR) or leveraging opportunities like the Global Talent Stream, these wage changes play a significant role in financial planning during the immigration process. A full-time worker in Ontario, clocking an average of 39.3 hours per week, can now expect to earn approximately $675.96 weekly or $35,149.92 annually before taxes. However, after accounting for deductions, the net annual income is $29,026, according to Wealthsimple’s tax calculator. With Toronto being a primary destination for newcomers, the cost of living poses a serious challenge. For those navigating the Canada PR process or consulting with Canada immigration consultants, managing living expenses becomes critical. Rent for a one-bedroom apartment in Toronto averages $2,452 per month, and groceries for one person are estimated at $526.50 monthly. Essentials like utilities, internet, and phone services bring the total to approximately $3,407.84 each month, or $40,894.08 annually—well beyond the net income of a minimum-wage worker. Many immigrants face this reality as they wait for their foreign credentials to be recognized in Canada. While pursuing recognition, they may be forced to accept minimum-wage positions. With 20% of all occupations in Canada being regulated and requiring licenses, the wait for recognition can stretch beyond initial expectations. This highlights the importance of choosing the right Canada PR consultancy or Canadian immigration consultants who can provide proper guidance throughout the process. Newcomers often find themselves in lower-paying roles or entering programs like the Provincial Nominee Program (PNP), which offer alternative routes to permanent residency. For those working with Canada immigration consultants in India, weighing the costs of living against potential income is crucial. The same holds true for immigrants interested in Australia PR or Germany PR through Australia immigration consultants or Germany immigration consultants. The Financial Reality for Newcomers in Canada While many immigrants aim for higher-paying jobs once their credentials are recognized, the journey can be arduous. Programs such as the Global Talent Stream Canada or BC PNP provide skilled workers a pathway to Canada, but maintaining financial stability during this period is essential. Those applying for visas through Canada spouse visa consultants or seeking Canada tourist visa ETA must also prepare for similar financial pressures. Despite these hurdles, Canada continues to attract immigrants due to its robust support systems and opportunities for growth. However, at Esse India, we advise prospective immigrants to approach the Canada PR procedure or Canada PR consultancy with realistic expectations, especially those transitioning from regions where the cost of living may differ significantly. Exploring options like Work and Study in Canada for free, or even considering PR pathways in Australia and Germany, could offer a broader range of opportunities for balancing income with living costs. Whether it’s Canada, Australia, or Germany, it’s important to assess the financial implications thoroughly before making a move. This content, crafted by Esse India, emphasizes the importance of planning and financial awareness for newcomers pursuing permanent residency in Canada, while also touching on immigration alternatives in Australia and Germany.

4. The potential levers to improve employees’ experience We have identified three levers to enable the transition from the current breakdown of employee activities to the ideal division of activities. They are: Automate: companies should identify and automate routine activities, such as generating a PowerPoint presentation for a weekly meeting or recording invoices in accounting software. Augment: organizations should seize the opportunity to increase the value of work activities delivered by employees. IA is used as a crucial component here, with, for example, the generation of insights through advanced analytics to help decision making. Abandon: some work activities do not fit with leading practices for efficient work, and represent an obstacle to the employee’s experience. These activities should be reduced or eliminated. For example, restricting the volume of meetings and email traffic is essential. We call these levers the “Triple-A artifact”. It has proven to be a handy framework to help organizations build their action plans to boost their employee experience.

Even if we did nothing to make the voucher program more cost-effective, we still could afford to offer this crucial benefit to all low-income families in America. In 2013, the Bipartisan Policy Center estimated that expanding housing vouchers to all renting families below the 30th percentile in median income for their area would require an additional $22.5 billion, increasing total spending on housing assistance to around $60 billion. The figure is likely much less, as the estimate does not account for potential savings the expanded program would bring in the form of preventing homelessness, reducing health-care costs, and curbing other costly consequences of the affordable-housing crisis.56 It is not a small figure, but it is well within our capacity.

The genocide of the Jews was a central Nazi project. But this project emerged not out of Nazism’s pure evil but out of its specific identitiarian political philosophy.14 It was the result of identity politics. The attempt to assert the privilege of Aryan identity requires the Nazis to have an enemy, but not just any enemy. Nazism doesn’t target the Jews because of Hitler’s personal proclivity or Germany’s long history of anti-Semitism (though this history undoubtedly makes it easier to convince everyday Germans to participate). It targets the Jews because, in the Nazi fantasy, they represent political universality, the contrary of Nazi particular identity. In the Nazi account, the fact that Marx was a Jew is not a coincidence.15 It is absolutely crucial. The universal struggle of the communists is a Jewish struggle because Jews have no race of their own and thus are inherently universalist.16 The fact that there were Jews among the ruling elites in the Soviet Union is a handy contingency that provides, for the Nazis, confirmation of their fantasy. Exiling, detaining, and killing Jews is thus a thoroughgoing political action for the Nazis.

Although democracy may not survive as a broad form of freedom, its core virtue of insisting leaders be accountable to others and willing to make sacrifices is crucial to any group that faces adversity. In that, democracy has essentially reproduced hunter-gathered society, where rigid constraints are put on leaders because self-serving leaders can literally get people killed. But in any society, leaders who aren't willing to make sacrifices aren't leaders, they're opportunists, and opportunists rarely have the common good in mind. They're easy to spot, though: opportunists lie reflexively, blame others for failures, and are unapologetic cowards. Wealthy nations might survive that kind of leadership, but insurgencies and uprisings probably won't; their margins simply aren't big enough. A prerequisite for any such group would seem to be leaders that—like their followers—are prepared to die for the cause.

In fact, it is by no means certain that the purpose of Plato or of Aristotle, as Fārābī understood it, required the actualization of the best political order or of the virtuous city. Fārābī adumbrates the problem by making a distinction between Socrates’ investigations and Plato’s investigations, as well as between “the way of Socrates” and the way adopted eventually by Plato. “The science and the art of Socrates” which is to be found in Plato’s Laws, is only a part of Plato’s, the other part being “the science and the art of Timaeus” which is to be found in the Timaeus. “The way of Socrates” is characterized by the emphasis on “the scientific investigation of justice and the virtues,” whereas the art of Plato is meant to supply “the science of the essence of every being” and hence especially the science of the divine and on the natural things. The difference between the way of Socrates and the way of Plato points back to the difference between the attitude of the two men toward the actual cities. The crucial difficulty was created by the political or social status of philosophy: in the nations and cities of Plato’s time, there was no freedom of teaching and of investigation. Socrates was therefore confronted with the alternative, whether he should choose security and life, and thus conform with the false opinions and the wrong way of life of his fellow-citizens, or else non-conformity and death. Socrates chose non-conformity and death. Plato found a solution to the problem posed by the fate of Socrates, in founding the virtuous city in speech: only in that “other city” can man reach his perfection. Yet, according to Fārābī, Plato “repeated” his account of the way of Socrates and he “repeated” the mention of the vulgar of the cities and nations which existed in his time. The repetition amounts to a considerable modification of the first statement, or to a correction of the Socratic way. The Platonic way, as distinguished from the Socratic way, is a combination of the way of Socrates with the way of Thrasymachus; for the intransigent way of Socrates is appropriate only for the philosopher’s dealing with the elite, whereas the way of Thrasymachus, which is both more and less exacting than the former, is appropriate for his dealing with the vulgar. What Fārābī suggests is that by combining the way of Socrates with the way of Thrasymachus, Plato avoided the conflict with the vulgar and thus the fate of Socrates. Accordingly, the revolutionary quest for the other city ceased to be necessary: Plato substituted it for a more constructive way of action, namely, the gradual replacement of the accepted opinions by the truth or an approximation of the truth. The replacement of the accepted opinions could not be gradual, if it were not accompanied by a provisional acceptance of the accepted opinions: as Fārābī elsewhere declares, conformity with the opinions of the religious community in which one is brought up, is a necessary qualification for the future philosopher. The replacement of the accepted opinions could not be gradual if it were not accompanied by the suggestion of opinions which, while pointing toward the truth, do not too flagrantly contradict the accepted opinions. We may say that Fārābī’s Plato eventually replaces the philosopher-king who rules openly in the virtuous city, by the secret kingship of the philosopher who, being “a perfect man” precisely because he is an “investigator,” lives privately as a member of an imperfect society which he tries to humanize within the limits of the possible.

Ideally, how would you like to regard the war, then ?’ ‘I would like to see it as an incident.’ ‘Only an incident?’ ‘A very important one; perhaps the most important that has ever occurred. But, still, an incident. Is the real nature of the world changed by it ? No. Will it decide, ultimately the major issues of existence ? No. Will it rescue us spiritually? Still no. Will it set us free in the crudest sense, that is, merely to be allowed to breathe and eat ? I hope so! But I can t be sure that it will. In no essential way is it crucial - if you accept my meaning of essential. Suppose I had a complete vision of life. I would not then be affected essentially. The war can destroy me physically. That it can do. But so can bacteria. I must be concerned with them naturally. I must take account of them. They can obliterate me. But, as long as I am alive, I must follow my destiny in spite of them.

The stories you tell yourself (about yourself) are so crucial. If you keep repeating the story that you’re a failure or a bad person, or picking apart your appearance, or your bank account, your RAS will believe it’s important and only show you more reasons to believe that you are a failure or a bad person. The flip side of that is true too. If you change the story you tell yourself from I’m a bad person to I’m a work in progress and I keep getting better, the more you repeat it, the faster that bouncer in your brain will respond.

In conveying just how severe the Black experience could be, Sprigle and Griffin sought to hold whites accountable for perpetuating a system that caused needless hardship, and urged them to reach across racial lines to end it. Griffin especially made a point of stressing how whites, as the overclass and creators of a divided society, had a crucial responsibility to racially reconcile. This is not to suggest that there isn’t something inherently condescending in these experiments. But this condescension seems merely a natural acknowledgement of genuine power. It feels distinctly different from, for example, Thomas Jefferson’s paternalistic view of African Americans. Rather, Griffin seems to be saying that since it is white people who establish and enforce the rules, rules that have terrible repercussions for Black lives, it is up to whites to begin the process of dismantling them.

He instilled in our eight-person sales team the crucial four C’s. To sell, you had have 1) the competence—expert knowledge of the product you were selling and the process to demonstrate it (qualifying the buyer by validating their need and budget; helping define what their buying criteria are while setting traps for the competition; getting sign-off from the technical and the economic buyer at the customer, and so forth) so that you could have 2) the confidence to state your point of view, which would give you 3) the courage to have 4) the conviction not to be sold by the customer on why she wasn’t going to buy your product. Cranney was obsessed with training every salesperson, testing them, and holding them accountable on the four C’s.

Yet it is rare that histories of neoliberalism take into account the insurance-specific dimension of this phenomenon. Insurance is a crucial sector of social life. It reflects the prevalent conception of solidarity - the 'social bond', as we so trivially put it nowadays.