Dimension W Quotes

Time and space are finite in extent, but they don't have any boundary or edge. They would be like the surface of the earth, but with two more dimensions.

[W]alking sometimes in a perfectly desolate plain where there have been no houses nor trees to guide me, I have been occasionally compelled to remain stationary for hours together, waiting till the rain came before continuing my journey.

In knowing the world we humanize it, and if, as we discover it, we are astonished at its dimensions and its complexity, we should be just as astonished that we have the brains to perceive it.

By 1970, exclusion was so complete that fewer than 500 black families lived in white suburban neighborhoods in the entire Chicago metropolitan area, and most of those were in just five or six suburbs.

Since “healthy communities are able to recognize past mistakes,” they went on to “pledge to work toward the common good in building a community where people of all races and cultural backgrounds are welcome to live and prosper.

What You Can Do About Sundown Towns: The Three-Step Program in Action To help sundown towns transcend their pasts and end second-generation sundown town issues, I suggest a “Three-Step Program”: •​Admit it: “We did this.” •​Apologize: “It was wrong, and we apologize.” •​Renounce: “And we don’t do it anymore.

In Virginia, North Carolina, and Alabama, interracial coalitions briefly won statewide and would have won more often had elections been fair. African Americans still had the rights of citizenship -- at least formally -- until the 1890s.

Actually, the entire ascent of life can be presented as an adaptive radiation in the time dimension. From the beginning of replicating molecules to the formation of membrane-bounded cells, the formation of chromosomes, the origin of nucleated eukaryotes, the formation of multicellular organisms, the rise of endothermy, and the evolution of a large and highly complex central nervous system, each of these steps permitted the utilization of a different set of environmental resources, that is, the occupation of a different adaptive zone.

Between 1950 and 1970, the suburban population doubled from 36 million to 74 million as 83% of the nation's population growth took place in the suburbs.

Many sundown towns had not a single black household as late as the 2000 census, and some still openly exclude to this day.

Past—present—future in a timeless dimension are simply all occurring at the same time, even if our time-based dimension sees it otherwise.

Well-wrought poems and works of imaginative literature can do for us what stone-cold prose can never do. They can help us grasp the full dimension of ways of life other than our own.

Recovering the memory of the increasing oppression of African Americans during the first half of the twentieth century can deepen our understanding of the role racism has played in our society and continues to play today.

Our culture teaches us to locate overt racism long ago (in the nineteenth century) or far away (in the South) or to marginalize it as the work of a few crazed deviants who carried out their violent works under cover of darkness.

Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world.

Even some suburbs now famous for their racial tolerance were all-white by policy at first. Oak Park, which abuts the western edge of Chicago, is now nationally renowned as an integrated community, but it was a sundown suburb in 1950,

These exuberant proclamations of equalitarianism in sundown towns exemplify not only base hypocrisy but also what sociologists call "herrenvolk democracy" -- democracy for the master race. White Americans' verbal commitment to nondiscrimination forms one horn of what Swedish economist Gunnar Myrdal famously called "The American Dilemma." Blatant racism forms the other horn. In elite sundown suburbs, this dilemma underlies what we shall later term the "paradox of exclusivity.

Sundown town police forces, in addition to being all-white, may still be viewed by themselves and other residents as a city’s first line of defense against black interlopers. As a result, they engage in DWB (“Driving While Black”) policing, targeting black motorists for minor infractions like failing to signal turns.

In 1920, Warren G. Harding ran his famous “front porch campaign” from his family home in Marion, Ohio; a few months before, Marion was the scene of an ethnic cleansing as whites drove out virtually every African American. According to Harding scholar Phillip Payne, “As a consequence, Marion is an overwhelming[ly] white town to this date [2002].

The poet only asks to get his head into the heavens. It is the logician who seeks to get the heavens into his head. And it is his head that splits. —G. K. Chesterson W

From Myakka City, Florida, to Kennewick, Washington, the nation is dotted with thousands of all-white towns that are (or were until recently) all white on purpose.

To me Chocolate is like the quintessential ingredient necessary for a good life; almost equal in importance to water or the sun. Life without chocolate is like a zebra without stripes or a leopard without spots. Chocolates are to sweets what salts are to savories. They give life dimension, flavor, and color. Without chocolate life is bland, boring, and unexciting.

unlike previous councils that had to deal with one or two specific heresies, this council had to face a more comprehensive problem: the very foundations of faith had been shaken and put into mortal jeopardy. Rationalism, materialism, religious indifference, and, most generally, denial of the spiritual dimension of human life figured large in the problems to be dealt with.

Często się twierdzi, że ze wszystkich teorii powstałych w tym stuleciu najgłupsza jest teoria kwantowa. Niektórzy uważają, że na jej korzyść przemawia wyłącznie to, iż jest niepodważalnie poprawna.

To summarize, waves of ethnic cleansing swept across the United States between about 1890 and 1940, leaving thousands of sundown towns in their wake. Thousands of sundown suburbs formed even later, some as late as the 1960s. As recently as the 1970s, elite suburbs like Edina, Minnesota, would openly turn away Jewish and black would-be home buyers. Some towns and suburbs were still sundown when this book went to press in 2005.

loan guarantees by the FHA and Veterans Administration (VA) were the most important single cause of postwar suburbanization, and more than 98% of the millions of home loans guaranteed by the FHA and VA after World War II were available only to whites.

Glendale, California, is a suburb of Los Angeles, but it lies "about an hour's drive" from Watts, according to a woman who attended high school in Glendale in the mid-1960s. One day, playing tennis after school, she was "shocked to see what appeared to be an incredibly large contingen[t] of National Reserve soldiers! There were tanks, tents, trucks and a lot of soldiers." City officials of this sundown suburb had called out the National Guard to protect Glendale during the Watts riot -- from what, they never specified.

Whites forced out African Americans from major league baseball not because they couldn't play well, but because they could. Whites expelled black jockeys from the Kentucky Derby not because they were incompetent, but because they won 15 of the first 28 derbies. They drove blacks our of the job of postal carrier so they could do it themselves, not because blacks couldn't do it. The foregoing seems obvious, but when it comes to housing, even today, deep inside white culture as a legacy from the Nadir is the sneaking suspicion that African Americans are a problem, so it is best to keep them out.

To end our segregated neighborhoods and towns requires a leap of the imagination: Americans have to understand that white racism is still a problem in the United States. This isn't always easy. Most white Americans do not see racism as a problem in their neighborhood. We need to know about sundown towns to know what to do about them.

In 1896, in Plessy v. Ferguson, the United States Supreme Court declared de jure (by law) racial segregation legal, which caused it to spread in at least twelve northern states. In 1898, Democrats rioted in Wilmington, North Carolina, driving out the mayor and all the other Republican officeholders and killing at least twelve African Americans. The McKinley administration did nothing, allowing this coup d'etat to stand. Congress became desegregated in 1901 when Congressman George H. White of North Carolina failed to win reelection owing to the disfranchisement of black voters in his state. No African American served in Congress again until 1929, and none from the South until 1973.

When writing a novel a writer should create living people; people not characters. A character is a caricature. If a writer can make people live there may be no great characters in his book, but it is possible that his book will remain as a whole; as an entity; as a novel. If the people the writer is making talk of old masters; of music; of modern painting; of letters; or of science then they should talk of those subjects in the novel. If they do not talk of those subjects and the writer makes them talk of them he is a faker, and if he talks about them himself to show how much he knows then he is showing off. No matter how good a phrase or a simile he may have if he puts it in where it is not absolutely necessary and irreplaceable he is spoiling his work for egotism. Prose is architecture, not interior decoration, and the Baroque is over. For a writer to put his own intellectual musings, which he might sell for a low price as essays, into the mouths of artificially constructed characters which are more remunerative when issued as people in a novel is good economics, perhaps, but does not make literature. People in a novel, not skillfully constructed characters, must be projected from the writer’s assimilated experience, from his knowledge, from his head, from his heart and from all there is of him. If he ever has luck as well as seriousness and gets them out entire they will have more than one dimension and they will last a long time.

African Americans helped build Hoover Dam but had to commute from Las Vegas to do it, while white workers and their families lived in Boulder City, a sundown town built just for them. African Americans helped build Kentucky Dam, but after they finished, their housing—“Negro Village”—was razed, they were booted out, and Marshall County, Kentucky, resumed being a sundown county.

our governments openly favored white supremacy and helped to create and maintain all-white communities. So did most of our banks, realtors, and police chiefs. If public relations offices, Chambers of Commerce, and local historical societies don’t want us to know something, perhaps that something is worth learning. After all, how can we deal with something if we cannot even face it?

Garrett County is hardly colder than Detroit -- hardly colder in 2002, for that matter, when I had the conversation, than it had been in 1890, when it had 185 African Americans. The fact that the very next county to the east had more than 1,000 African Americans, while Garrett County had at most one black household, is a dead giveaway. Such abrupt disparities can only result from different racial policies, not from factors such as climate.

J.W. Dunne was a distinguished man of science and professor of mathematics. [...] He embarked upon a lifetime study of precognition. In 1927 he published his basic conclusions in his bestselling book An Experiment with Time. [...] He argued that if time was a fourth dimension then the passage of time must itself take time. If therefore time takes time there must be a time outside of time. He called this "time 2". [...] Most of our life we live in "time 1", which is synonymous with the passing ordinary moments of everyday life. But during sleep a part of our personality (observer 2) can slip into this other dimension of time and experience events in the future which are communicated to our ordinary self (observer 1). Investigations led Dunne to conclude that under certain circumstances past, present and future events were accessible to consciousness and that during dreams we can enter this fourth dimension of space-time.

the 27 candidates for whom I could readily distinguish the racial policies of their hometowns, one-third were identified with sundown towns. Starting at the beginning of the century, these include Republican William McKinley, who grew up in Niles, Ohio, where “a sign near the Erie Depot,” according to historian William Jenkins, “warned ‘niggers’ that they had better not ‘let the sun set on their heads.’” McKinley defeated Democrat William Jennings Bryan, who grew up in Salem, Illinois, which for decades “had signs on each main road going into town, telling the blacks, that they were not allowed in town after sundown,

The U.S. Supreme Court found openly anti-black ordinances unconstitutional in 1917 in Buchanan v. Warley, but sundown towns and suburbs nevertheless acted as if they had the power to be formally all-white until at least 1960; informally, some communities have never given up this idea. The federal government was hardly likely to enforce Buchanan v. Warley until after World War II; on the contrary, it was busily creating all-white suburbs itself until then. After 1917, most sundown suburbs resorted to restrictive covenants. Covenants were usually private, part of the deed one signed when buying from the developer. Like the Great Retreat, restrictive covenants first targeted Chinese Americans in the West, originating in California in the 1890s, and then spread to the East, where Jews and blacks were targeted for exclusion.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

The liberal notion that more government programs can solve racial problems is simplistic—precisely because it focuses solely on the economic dimension. And the conservative idea that what is needed is a change in the moral behavior of poor black urban dwellers (especially poor black men, who, they say, should stay married, support their children, and stop committing so much crime) highlights immoral actions while ignoring public responsibility for the immoral circumstances that haunt our fellow citizens. The common denominator of these views of race is that each still sees black people as a “problem people,” in the words of Dorothy I. Height, president of the National Council of Negro Women, rather than as fellow American citizens with problems. Her words echo the poignant “unasked question” of W. E. B. Du Bois, who, in The Souls of Black Folk (1903), wrote: They approach me in a half-hesitant sort of way, eye me curiously or compassionately, and then instead of saying directly, How does it feel to be a problem? they say, I know an excellent colored man in my town.… Do not these Southern outrages make your blood boil? At these I smile, or am interested, or reduce the boiling to a simmer, as the occasion may require. To the real question, How does it feel to be a problem? I answer seldom a word. Nearly a century later, we confine discussions about race in America to the “problems” black people pose for whites rather than consider what this way of viewing black people reveals about us as a nation. This paralyzing framework encourages liberals to relieve their guilty consciences by supporting public funds directed at “the problems”; but at the same time, reluctant to exercise principled criticism of black people, liberals deny them the freedom to err. Similarly, conservatives blame the “problems” on black people themselves—and thereby render black social misery invisible or unworthy of public attention. Hence, for liberals, black people are to be “included” and “integrated” into “our” society and culture, while for conservatives they are to be “well behaved” and “worthy of acceptance” by “our” way of life. Both fail to see that the presence and predicaments of black people are neither additions to nor defections from American life, but rather constitutive elements of that life.

In the years leading up to Hitler, many völkisch groups appeared in Germany; the English equivalent “folk” doesn’t quite convey the blend of mythology, folklore, legend, and nationalism that the German term suggests. Jung’s emphasis on history and myth, as well as his rejection of scientific materialism, made these groups sympathetic to his work, as opposed to Freud’s which, along with being Jewish, was reductionist. Although much has been made of it,29 Jung’s own connection, if any,30 to the völkisch movement is unclear. The only strong link is his friendship with the German indologist J. W. Hauer, who founded the German Faith Movement in 1932, a religious society aimed at replacing Christianity in German-speaking countries with an anti-Christian and anti-Semitic modern paganism based on German literature and Hindu scripture. Hauer, an ardent Nazi, hoped his movement would become the official religion of the Reich. Hitler, however, thought little of Hauer and laughed at his followers who “made asses of themselves by worshipping Wotan and Odin and the ancient, but now obsolete, German mythology,”31 a remark that says much about Hitler’s cynicism toward the völkisch ideology he nevertheless exploited to gain power.

The problem is not the conflict of opposites in itself, but rather a probing of surprising and difficult dimensions of what is entailed by trust in God. The paradox is also apparent when the psalms are recontextualized within Jewish and Christian faiths, where there is a deeper understanding of the role of persecution, perplexity, and suffering within the mysterious purposes of God—purposes that are focused for the Christian in the person of Jesus at Gethsemane, Calvary, and the Easter tomb.

When the U.S. government turns to domestic spying and illegal harassment of citizens, it rarely if ever has been known to go after billionaires, corporate CEOs, or their advocates; it has a track record of using its spying powers domestically on, among others, law-abiding and nonviolent dissident groups that challenge entrenched wealth and privilege. When one sees how peaceful Occupy protesters have been made the target of Homeland Security covert scrutiny here in the United States—while the bankers whose dubious shenanigans helped drive the economy off a cliff waltz free—the dimensions of the problem grow stark.

Of an entirely different order is Brennan’s magnificent performance as Pop Gruber, an aging grifter in Nobody Lives Forever (November 1, 1946), starring John Garfield as a con man, Nick Blake, who eventually goes straight after falling in love with Gladys Halvorsen (Geraldine Fitzgerald, in the prime of her beauty). The script by W. R. Burnett, one of masters of film noir, provides not just Brennan, but also George Coulouris (Doc Ganson) with more dimension than is usually accorded heavies in crime dramas.

Baptism, the Lord’s Supper, and singing celebrate the story that created the community and continues to unite it. Although one may not dismiss the evangelistic dimension of worship or the effect of worship on the outsider, the primary challenge of worship is to contribute to the transformation of the entire community.

The Bible, however, was never intended to be a book for only the intelligent and the learned. It was written to be read and understood by everyone. It is meant to be the source of life, where all can enjoy the deep waters of God’s heart, as well as learn about His complex mysteries and plans. When anyone receives heavenly wisdom from God, that wisdom is of a different dimension, above and beyond

In June 1906, the city council of Santa Ana, California, passed a resolution that called for "the fire department to burn each and every one of the said buildings known as Chinatown"; on June 26 a crowd of more than a thousand watched it burn.

Sundown suburbs are the key reason why geographer Jeff Crump was able to maintain that "cities in the United States are the most racially segregated urban areas in the world.

Mrs. Berch, who witnessed the shooting, said she thought she recognized the man who killed her husband, but authorities Tuesday said they had no clews as to the identify of the members of the mob. They were not masked.

The next successful Republican candidate, Ronald Reagan, deliberately chose a citadel of white supremacy -- the Neshoba County Fair in Mississippi -- as the kickoff site for his presidential campaign, where he declared his support for "states rights," code words signaling that the federal government should leave local jurisdictions to handle the "race problem" as they see fit.

Essay: Scientific Advances are Ruining Science Fiction I write science fiction thrillers for a living, set five to ten years in the future, an exercise that allows me to indulge my love of science, futurism, and philosophy, and to examine in fine granularity the impact of approaching revolutions in technology. But here is the problem: I’d love to write pure science fiction, set hundreds of years in the future. Why don’t I? I guess the short answer is that to do so, I’d have to turn a blind eye to everything I believe will be true hundreds of years from now. Because the truth is that books about the future of humanity, such as Kurzweil’s The Singularity is Near, have ruined me. As a kid, I read nothing but science fiction. This was a genre that existed to examine individuals and societies through the lens of technological and scientific change. The best of this genre always focused on human beings as much as technology, something John W. Campbell insisted upon when he ushered in what is widely known as the Golden Age of Science Fiction. But for the most part, writers in past generations could feel confident that men and women would always be men and women, at least for many thousands of years to come. We might develop technology that would give us incredible abilities. Go back and forth through time, travel to other dimensions, or travel through the galaxy in great starships. But no matter what, in the end, we would still be Grade A, premium cut, humans. Loving, lusting, and laughing. Scheming and coveting. Crying, shouting, and hating. We would remain ambitious, ruthless, and greedy, but also selfless and heroic. Our intellects and motivations in this far future would not be all that different from what they are now, and if we lost a phaser battle with a Klingon, the Grim Reaper would still be waiting for us.

This fundamental dimension of being itself, of the actual existence of what they are studying, is taken for granted by all other branches of knowledge, which then go on to study what it is and how it works. But just because something is taken for granted does not mean that it is unimportant.

Even though we cannot measure the vastness of the dimensions of God’s love, we can receive from Him the daily measure that we are able to hold and appreciate

Intelligence begins with principles that must be accepted and not explained; and in applying those principles to the phenomena of existence, apparent contradictions constantly emerge that require patience and further knowledge to resolve them. But the mind, anxious to know all and restless under doubts and uncertainty, is tempted to renounce the first principles of reason and to contradict the facts which it daily observes. It seeks consistency of thought, and rather than any gaps should be left unfilled it plunges everything into hopeless confusion. Instead of accepting the laws of intelligence and patiently following the light of reason, and submitting to ignorance where ignorance is the lot of his nature as limited and finite, and joyfully receiving the partial knowledge which is his earthly inheritance, man under the impulse of curiosity, had rather make a world that he does understand than admit one which he cannot comprehend. When he cannot stretch himself to the infinite dimensions of truth, he contracts truth to his own little measure. This is what the apostle means by vanity of mind.

His notorious comment in Observations on the Feeling of the Beautiful and Sublime is well known to, and often cited by, black intellectuals: “So fundamental is the difference between [the black and white] races of man . . . it appears to be as great in regard to mental capacities as in color” so that “a clear proof that what [a Negro] said was stupid” was that “this fellow was quite black from head to foot.”68 The point of Eze’s essay is that this remark is by no means isolated or a casual throwaway line that, though of course regrettable, has no broader implications. Rather, it comes out of a developed theory of race and corresponding intellectual ability and limitation. It only seems casual, unembedded in a larger theory, because white academic philosophy as an institution has had no interest in researching, pursuing the implications of, and making known to the world this dimension of Kant’s work.

Also, an animal cannot fear death. Rats and marine snails are not abstractly aware of the prospect of a car accident, or a plane crash, or a terrorist attack, or nuclear annihilation—or of social rejection, or diminishment of status, or professional humiliation, or the inevitable loss of people we love, or the finitude of corporeal existence. This, along with our capacity to be consciously aware of the sensations of fear, and to cogitate about them, gives the human experience of anxiety an existential dimension that the “alarm response” of a marine snail utterly lacks. For Dr. W., this existential dimension is crucial.

If we think about information spreading, it’s keeping track of how well-connected my friends are. That might be a better measure than just counting friends. What we thought about was, neither of these are actually designed for understanding information spread. Information spreads in a way that has two different features. One, it’s somewhat probabilistic. And, secondly, it has a finite time horizon. People get tired of it after a while, it decays, and it stops spreading after some time. So, if you look at the half-life of tweets or other things, sometimes they’ll be as short as eighteen hours, sometimes twenty-four hours. There might be a period in which things spread, and then it’s old news and it just dies out. And so what we added was sort of a simple measure that has two dimensions to it. We called this diffusion centrality.

Tertullian—the Spirit makes the basic prophetic utterance, obviously through the human medium, who then takes on different characters or acting-roles, and as such he steps into the role of the Father as the speaker, sometimes the role of the Christ, and at other times the Spirit speaks as the Spirit’s own self—indeed, the person addressed by the speaker also shifts. In short, for Tertullian, there are traces of divine conversation in the Old Testament. On what basis were such role assignments made and justified by early Christian interpreters such as Tertullian?—and what are the theological implications of such assignments? And vitally, when did the church begin using this reading strategy in conceptualizing God? Here I want to introduce the reader more thoroughly to a vehicle that I shall argue was irreducibly essential to the birth of the Trinity—a theodramatic reading strategy best termed “prosopological exegesis.” Previous Scholarship Related to Prosopological Exegesis In 1961 Carl Andresen’s landmark study, “Zur Entstehung und Geschichte des trinitarischen Personbegriffes” (“Toward the Origin and History of Trinitarian Conceptions of the Person”), foregrounded the degree to which early Christian exegesis contributed to the rise of Trinitarian dogma, bringing this critical dimension to the attention of patristic and systematic theologians.41 Andresen showed that Tertullian’s scriptural exegesis was definitive for his formulation of persons (Latin: personae) of the Trinity, and argued that this reading strategy—which Andresen termed prosopographische Schriftexegese (“prosopographic exegesis”)

Yet a moment's consideration will show that such vision approximates much more closely to true perception than does physical sight. Looked at on the astral plane, for example, the sides of a glass cube would all appear equal, as they really are, while on the physical plane we see the further side in perspective—that is, it appears smaller than the nearer side, which is, of course, a mere illusion. It is this characteristic of astral vision which has led to its sometimes being spoken of as sight in the fourth dimension

THE STORY OF DENNIS KOZLOWSKI is a real-life parable of the good life conceived as wine, women, and song, with the power to replenish supplies at the snap of one’s fingers. While the dimensions of his appetites make the story grotesque, their out-sized character makes it easier to see our common longings for what they are. Kozlowski wanted to be rich. He believed that wealth would lead to limitless pleasure and achievement would lead to fame. He became obsessed with gratifying his own desires, despite the consequences to others. He thus exemplifies the modern American desire for personal autonomy, defined as freedom from all restraints, with the added kick of flouting the law. His ultimate goal became to do just as he pleased—to be his own god. There may be saints immune to these siren songs, but I am not among them, and I doubt that you are either. Bizarre though Kozlowski’s story is, I can identify with him. We both came from modest backgrounds. My view of life was particularly influenced by having seen bread lines in the Depression, and I vowed never to let that happen to me. We both had an enormous drive to succeed.

Adam passa la main dans ses cheveux ras. Il sentit qu'en faisant cela, il ressemblait à un Américain. 'Vous savez quoi?' dit-il; 'vous savez quoi? Nous passons notre temps à faire de la saloperie de cinéma. Du cinéma, oui. Du théâtre aussi, et du roman psychologique. Nous n’avons plus grand-chose de simple, nous sommes des cafards, des demi-portions. De vieilles loques. On dirait que nous sommes nés sous la plume d’un écrivain des années trente, précieux, beaux, raffinés, pleins de culture, pleins de cette saloperie de culture. Ça me colle dans les dos comme un manteau mouillé. Ça me colle partout.' 'Eh - qu'est-ce qui est simple, à ce compte-là?' intervint, assez mal à propos, l'étudiant à lunettes. 'Comment, qu'est-ce qui est simple? Vous ne le savez pas? Vous ne vous en doutez donc pas quand même un peu, vous?' Adam eut un geste vers sa poche pour prendre le paquet de cigarettes, mais, nerveusement, sa main s'arrêta. 'Vous ne la voyez donc pas, cette vie, cette putain de vie, autour de vous? Vous ne voyez pas que les gens vivent, qu'ils vivent, qu'ils mangent, etc? Qu'ils sont heureux? Vous ne voyez pas que celui qui a écrit, "la terre est bleue comme une orange" est un fou, ou un imbécile? - Mais non , vous vous dites, c'est un génie, il a disloqué la réalité en deux mots. Ça décolle de la réalité. C'est un charme infantile. Pas de maturité. Tout ce que vous voudrez. Mais moi, j'ai besoin de systèmes, ou alors je deviens fou. Ou bien la terre est orange, ou bien l'orange est bleue. Mais dans le système qui consiste à se servir de la parole, la terre est bleu et les oranges sont orange. Je suis arrivé à un point où je ne peux plus souffrir d'incartades. Vous comprenez, j'ai trop de mal à trouver la réalité. Je manque d'humour? Parce que d'après vous il faut de l'humour pour comprendre ça? Vous savez ce que je dis? Je manque si peu d'humour que je suis allé beaucoup plus loin que vous. Et voilà. J'en reviens ruiné. Mon humour, à moi, il était dans l'indicible. Il était caché et je ne pouvais le dire. Et comme je ne pouvais le mettre en mots, il était beaucoup plus énorme que le vôtre. Hein. En fait il n'avait pas de dimensions. Vous savez. Moi je fais tout comme ça. La terre est bleue comme une orange, mais le ciel est nu comme une pendule, l'eau rouge comme un grêlon. Et même mieux: le ciel coléoptère inonde les bractées. Vouloir dormir. Cigarette cigare galvaude les âmes. 11è. 887. A, B, C, D, E, F, G, H, I, J, K, L, M, N, O, P, Q, R, S, T, U, V, W, X, Y, Z. et Cie.' 'Attendez, attendez un moment, je -' commença la jeune fille. Adam continua: 'Je voudrais arrêter ce jeu stupide. Si vous saviez comme je voudrais. Je suis écrasé, bientôt presque écrasé..." dit-il, la voix non pas plus faible, mais plus impersonnelle.

in mounting its push into the South China Sea, Chinese cartographers have adopted a trick from digital photography, where many cameras can change their display ratios, or “aspect,” from square to rectangular to panoramic. In China’s new cartography, its north-south dimension is emphasized. This has the effect of making the South China Sea appear to hang from the southern coastline like an enormous blue banner. Almost magically, it begins to look more or less like a natural extension of the country and less marginal or incidental as it did on the older, more familiar maps. To complete the trick, Beijing has mounted an unrelenting campaign of domestic propaganda instructing the Chinese people that the waters the world identifies today as the South China Sea—a name introduced by Europeans in the nineteenth century—indisputably belong to China. In 2015, one of the most striking examples of this was a promotional video for the People’s Liberation Army Navy that was reportedly shared online more than one hundred million times in the first week after its release. “China’s oceanic and overseas interests are developing rapidly,” it said. “Our land is vast. But we will not yield a single inch of our frontiers to foreigners.

is GROWTH in all its dimensions—sales, margin and valuation.

Manufacturers agency costs and, 46-50 characteristics of, 3 custom products and, 6, 14, 15, 33 innovation and, 13-15, 121-131, 147-164 dimensions-of-merit product improvements and, 146 expectations of economic benefit by, 2-9, 33, 51-52, 56 free revealing and, 9, 10, 80 government policy and, 2, 107, 108, 117-119 information asymmetries of, 8, 9, 70-72 innovation and, 1-3, 6-9, 14-17, 27, 33, 37, 45, 49-52, 56, 70-76, 107-119, 133, 136, 147-164, 174 lead users and, 4, 5, 27, 127, 133-136, 144-146 national competitive advantage and, 170-172 social welfare and, 7-13 transaction costs and, 55-57 innovate-or-buy decisions and, 6, 7 Marketing research, 15, 16, 37, 133, 134, 167 Marples, D., 63 Martin, J., 150 Marwell, G., 90 Mathews, J., 25 Maurer, S., 115 McAdam, D., 90 McCool, Rob, 101 Mead, L., 152 Means, R., 56 Meckling, W., 6, 46 Merges, Robert, 113, 114 Merton, Robert, 168 Meyer, M., 99 Microsoft, 13, 128, 151 Midgely, David, 23, 179 Mishina, K., 79 MIT Artificial Intelligence Laboratory, 97, 98 Mitchell, R., 40 Molin, M., 129 Mollick, Ethan, 131 Morrison, Pamela, 4, 10, 20, 23-27, 34, 35, 79, 136-143, 179 Mountain biking, 20, 34-37, 72-75, 94 Muniz, A., 174 Nagata, A., 84 Narver, J., 144 National competitive advantage, 170-172. See also Government policy Nelson, R., 68, 84, 113, 114, 170 Niedner, S., 8, 60 Nuvolari, A., 10, 78, 79 Ogawa, S., 8, 71, 72, 108 O’Guinn, T., 174 Oliver, P., 90 Olson, E., 144 Olson, M., 89, 90 Open source software. See also Free software communities and, 172, 174 innovation and, 97-102, 126, 129-132 free revealing and, 9-11, 80, 86, 87 innovation communities and, 11, 93, 96-102, 111, 113, 124, 126, 129-132, 172, 181 intellectual commons and, 115-117 intellectual property rights and, 9, 10, 115-117 knowledge and, 169, 170 Ostrom, E., 90 Outdoor products, 20, 21 Patents. See Intellectual property rights

Genesis 2:7 grants some awesome relational insights: “The LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” What a beginning! All humankind took on life by the very breath of God’s mouth. Talk about an intimate exchange! Ponder this for a while. In some manner God blew into the lump of clay that He had fashioned, and Adam’s body took on an added dimension. Man became a living being. That is what the prophetic life and ministry are all about—human beings being filled with

Until reality is fixed, a possibility is never zero.

The poet W. B. Yeats wrote the famous line: “Things fall apart; the centre cannot hold.” I would suggest that the problem is not that the center cannot hold, but that humans are unaware of the center, unaware of their innermost essence, which is the spiritual dimension of life.

As Ellis Cose famously raged: "I have done everything I was supposed to do. I have stayed out of trouble with the law, gone to the right schools, and worked myself nearly to death. What more do they want? Why in God's name won't they accept me as a full human being?

When you can call up at will whatsoever image you please, when the forms of your imagination are as vivid to you as the forms of nature, you are master of your fate. [You must stop spending your thoughts, your time and your money. Everything in life must be an investment.*] Visions of beauty and splendor, Forms of a long-lost race, Sounds and faces and voices, From the fourth dimension of space – And on through the universe boundless, Our thoughts go lightning shod – Some call it imagination, And others call it God. [Dr. George W. Carey, "The New Name"] *