Dispersion Related Quotes

Mes amis, j'écris ce petit mot pour vous dire que je vous aime, que je pars avec la fierté de vous avoir connus, l'orgueil d'avoir été choisi et apprécié par vous, et que notre amitié fut sans doute la plus belle œuvre de ma vie. C'est étrange, l'amitié. Alors qu'en amour, on parle d'amour, entre vrais amis on ne parle pas d'amitié. L'amitié, on la fait sans la nommer ni la commenter. C'est fort et silencieux. C'est pudique. C'est viril. C'est le romantisme des hommes. Elle doit être beaucoup plus profonde et solide que l'amour pour qu'on ne la disperse pas sottement en mots, en déclarations, en poèmes, en lettres. Elle doit être beaucoup plus satisfaisante que le sexe puisqu'elle ne se confond pas avec le plaisir et les démangeaisons de peau. En mourant, c'est à ce grand mystère silencieux que je songe et je lui rends hommage. Mes amis, je vous ai vus mal rasés, crottés, de mauvaise humeur, en train de vous gratter, de péter, de roter, et pourtant je n'ai jamais cessé de vous aimer. J'en aurais sans doute voulu à une femme de m'imposer toutes ses misères, je l'aurais quittée, insultée, répudiée. Vous pas. Au contraire. Chaque fois que je vous voyais plus vulnérables, je vous aimais davantage. C'est injuste n'est-ce pas? L'homme et la femme ne s'aimeront jamais aussi authentiquement que deux amis parce que leur relation est pourrie par la séduction. Ils jouent un rôle. Pire, ils cherchent chacun le beau rôle. Théâtre. Comédie. Mensonge. Il n'y a pas de sécurité en l'amour car chacun pense qu'il doit dissimuler, qu'il ne peut être aimé tel qu'il est. Apparence. Fausse façade. Un grand amour, c'est un mensonge réussi et constamment renouvelé. Une amitié, c'est une vérité qui s'impose. L'amitié est nue, l'amour fardé. Mes amis, je vous aime donc tels que vous êtes.

Society itself falls apart into class and intraclass groups; individual life-sequences are directly linked with these and together both individual life and subgroups are opposed to the whole. Thus in the early stages of slaveholding society and in feudal society, individual life-sequences are still rather tightly interwoven with the common life of the most immediate social group. But nevertheless they are separate, even here. The course of individual lives, of groups, and of the sociopolitical whole do not fuse together, they are dispersed, there are gaps; they are measured by different scales of value; each of these series has its own logic of development, its own narratives, each makes use of and reinterprets the ancient motifs in its own way. Within the boundaries of individual life-series, an interior aspect makes itself apparent. The process of separating out and detaching individual life-sequences from the whole reaches its highest point when financial relations develop in slaveholding society, and under capitalism. Here the individual sequence takes on its specific private character and what is held in common becomes maximally abstract. The ancient motifs that had passed into the individual life-narratives here undergo a specific kind of degeneration. Food, drink, copulation and so forth lose their ancient "pathos" (their link, their unity with the laboring life of the social whole); they become a petty private matter; they seem to exhaust all their significance within the boundaries of individual life. As a result of this severance from the producing life of the whole and from the collective struggle with nature, their real links with the life of nature are weakened-if not severed altogether.

Polynesians were both the most closely related and the most widely dispersed people in the world. Seven’s

In perhaps the most revealing of all the health-related studies, a group of subjects who had contracted malignant melanoma received traditional treatment and then were divided into two groups. One group met weekly for only six weeks; the other did not. Facilitators taught the first group of recovering patients specific communication skills. (When it's your life that's at stake, could anything be more crucial?) After meeting only six times and then dispersing for five years, the subjects who learned how to express themselves effectively had a higher survival rate--only 9 percent succumbed as opposed to almost 30 percent in the untrained group.

Finding himself now attacked on all hands with naked poniards, he wrapped the toga 96 about his head, and at the same moment drew the skirt round his legs with his left hand, that he might fall more decently with the lower part of his body covered. He was stabbed with three and twenty wounds, uttering a groan only, but no cry, at the first wound; although some authors relate, that when Marcus Brutus fell upon him, he exclaimed, "What! art thou, too, one of them? Thou, my son!" 97 The whole assembly instantly (52) dispersing, he lay for some time after he expired, until three of his slaves laid the body on a litter, and carried it home, with one arm hanging down over the side.

Technology, I said before, is most powerful when it enables transitions—between linear and circular motion (the wheel), or between real and virtual space (the Internet). Science, in contrast, is most powerful when it elucidates rules of organization—laws—that act as lenses through which to view and organize the world. Technologists seek to liberate us from the constraints of our current realities through those transitions. Science defines those constraints, drawing the outer limits of the boundaries of possibility. Our greatest technological innovations thus carry names that claim our prowess over the world: the engine (from ingenium, or “ingenuity”) or the computer (from computare, or “reckoning together”). Our deepest scientific laws, in contrast, are often named after the limits of human knowledge: uncertainty, relativity, incompleteness, impossibility. Of all the sciences, biology is the most lawless; there are few rules to begin with, and even fewer rules that are universal. Living beings must, of course, obey the fundamental rules of physics and chemistry, but life often exists on the margins and interstices of these laws, bending them to their near-breaking limit. The universe seeks equilibriums; it prefers to disperse energy, disrupt organization, and maximize chaos. Life is designed to combat these forces. We slow down reactions, concentrate matter, and organize chemicals into compartments; we sort laundry on Wednesdays. “It sometimes seems as if curbing entropy is our quixotic purpose in the universe,” James Gleick wrote. We live in the loopholes of natural laws, seeking extensions, exceptions, and excuses.

The principles of war are the same as those of a siege. Fire must be concentrated on one point, and as soon as the breach is made, the equilibrium is broken and the rest is nothing.' Subsequent military theory has put the accent on the first clause instead of on the last: in particular, on the words 'one point' instead of on the word 'equilibrium'. The former is but a physical metaphor, whereas the latter expresses the actual psychological result which ensures 'that the rest is nothing'. His own emphasis can be traced in the strategic course of his campaigns. The word 'point' even, has been the source of much confusion, and more controversy. One school has argued that Napoleon meant that the concentrated blow must be aimed at the enemy's strongest point, on the ground that this, and this only, ensures decisive results. For if the enemy's main resistance be broken, its rupture will involve that of any lesser opposition. This argument ignores the factor of cost, and the fact that the victor may be too exhausted to exploit his success-so that even a weaker opponent may acquire a relatively higher resisting power than the original. The other school-better imbued with the idea of economy of force, but only in the limited sense of first costs-has contended that the offensive should be aimed at the enemy's weakest point. But where a point is obviously weak this is usually because it is remote from any vital artery or nerve centre, or because it is deliberately weak to draw the assailant into a trap. Here, again illumination comes from the actual campaign in which Bonaparte put this maxim into execution. It clearly suggests that what he really meant was not 'point', but 'joint'-and that at this stage of his career he was too firmly imbued with the idea of economy of force to waste his limited strength in battering at the enemy's strong point. A joint, however, is both vital and vulnerable. It was at this time too, that Bonaparte used another phrase that has subsequently been quoted to justify the most foolhardy concentrations of effort against the main armed forces of the enemy. 'Austria is our most determined enemy....Austria overthrown, Spain and Italy fall of themselves. We must not disperse our attacks but concentrate them.' But the full text of the memorandum containing this phrase shows that he was arguing, not in support of the direct attack upon Austria, but for using the army on the frontier of Piedmont for an indirect approach to Austria.

Movement is key to dissipating negativity in community relations. Typically, dominant powers will attempt to ghettoize their opponents during periods of open conflict, in an attempt to better monitor and control them. We have found that these are the ideal conditions for the intensification of malignancy in conflict; hostilities are more likely to fester and grow when groups are constrained in one location. This is exactly what occurred during the independence struggle in Algeria in the 1950s and 1960s, when the French limited the movement of non-French Algerians to the Kasbah. This constraint led to the festering of resentments and the organization of insurgents. Alternatively, systems where negativity is relatively unconstrained, and where members of groups are allowed to travel and disperse, will tend to show a dissipation of negativity over time. This is a counterintuitive finding with substantial implications for policy and practice.

And still I had not admitted to myself that I should have stopped seeing Albertine long before, for she had entered, in relation to me, that wretched period when a being, dispersed in space and time, is no longer a woman in our eyes, but a series of events on which we cannot shed light, a series of insoluble problems, a sea which, like Xerxes, we absurdly try to beat, to punish it for all that it has swallowed up. Once this period has begun, one is inevitably defeated. Happy are those who see it in time not to be drawn into a useless, exhausting battle, surrounded on all sides by the limits of our imagination, where jealousy struggles so humiliatingly that the same man who once, if the eyes of his constant companion fell for a moment on another man, imagined a conspiracy, suffered who knows what torments, may later allow her to go out alone, sometimes with the man he knows is her lover, choosing this torture which is at least familiar in preference to the terrible unknown. It is a question of finding a rhythm which one afterward follows from habit.

Who can say how long the eye of the vulture or the lynx requires to grasp the totality of a landscape, or whether in a comprehensive instant the seemingly inexhaustible confusion of detail falls upon their eyes in an ordered and intelligible series of distances and shapes, where the last detail is perceived in relation to the corporate mass? It may be that the hawk sees nothing but those grassy uplands, and among the coarse grasses, more plainly than the field itself, the rabbit or the rat, and that the landscape in its entirety is never seen, but only those areas lit, as it were with a torch, where the quarry slinks, the surrounding regions thickening into cloud and darkness on the yellow eyes. Whether the scouring, sexless eye of the bird or beast of prey disperses and sees all or concentrates and evades all saving that for which it searches, it is certain that the less powerful eye of the human cannot grasp, even after a life of training, a scene in its entirety. No eye may see dispassionately. There is no comprehension at a glance. Only the recognition of damsel, horse on fly and the assumption of damsel, horse or fly; and so with dreams and beyond, for what haunts the heart will, when it is found, leap foremost, blinding the eye and leaving the main of Life in darkness.

In the late 1940s and early 1950s, Olson had traveled across the United States overseeing field tests that dispersed biological agents from aircraft and crop dusters in San Francisco, the Midwest, and Alaska. Some field tests involved harmless simulants and others involved dangerous pathogens, as Senate hearings later revealed. One such dangerous experiment was conducted by Olson and his Detrick colleague Norman Cournoyer. The two men went to Alaska and oversaw bacteria being sprayed out of airplanes to see how the pathogens would disperse in an environment similar to that of a harsh Russian winter. “We used a spore,” Cournoyer explained, “which is very similar [to} anthrax, so to that extent we did something that was not kosher. Because we picked it up all over [the United States] months after we did the tests.” A third man involved in the covert tests with Cournoyer and Olson was Dr. Harold Batchelor, the bacteriologist who learned airborne spray techniques from Dr. Kurt Blome, whom Batchelor consulted with in Heidelberg. Olson and Batchelor also conducted covert field tests in closed spaces across America, including in subways and in the Pentagon. For these tests, the Special Operations Division used a relatively harmless pathogen that simulated how a deadly pathogen would disperse. A congressional inquiry into these covert tests found them “appalling” in their deception.

I refer, of course, to the theory that Plato in his Symposium puts into the mouth of Aristophanes and which deals not only with the origin of the sexual instinct but also with its most important variations in relation to the object. Human nature was once quite other than now. Originally there were three sexes, three and not as to-day two: besides the male and the female there existed a third sex which had an equal share in the two first . . . . In these beings everything was double: thus, they had four hands and four feet, two faces, two genital parts, and so on. Then Zeus allowed himself to be persuaded to cut these beings in two, as one divides pears to stew them. . . . When all nature was divided in this way, to each human being came the longing for his own other half, and the two halves embraced and entwined their bodies and desired to grow together again.‘36 Are we to follow the clue of the poet-philosopher and make the daring assumption that living substance was at the time of its animation rent into small particles, which since that time strive for reunion by means of the sexual instincts? That these instincts—in which the chemical affinity of inanimate matter is continued—passing through the realm of the protozoa gradually overcome all hindrances set to their striving by an environment charged with stimuli dangerous to life, and are impelled by it to form a protecting covering layer? And that these dispersed fragments of living substance thus achieve a multicellular organisation, and finally transfer to the germ-cells in a highly concentrated form the instinct for reunion? I think this is the point at which to break off.

I refer, of course, to the theory that Plato in his Symposium puts into the mouth of Aristophanes and which deals not only with the origin of the sexual instinct but also with its most important variations in relation to the object. Human nature was once quite other than now. Originally there were three sexes, three and not as to-day two: besides the male and the female there existed a third sex which had an equal share in the two first . . . . In these beings everything was double: thus, they had four hands and four feet, two faces, two genital parts, and so on. Then Zeus allowed himself to be persuaded to cut these beings in two, as one divides pears to stew them. . . . When all nature was divided in this way, to each human being came the longing for his own other half, and the two halves embraced and entwined their bodies and desired to grow together again.‘36 Are we to follow the clue of the poet-philosopher and make the daring assumption that living substance was at the time of its animation rent into small particles, which since that time strive for reunion by means of the sexual instincts? That these instincts—in which the chemical affinity of inanimate matter is continued—passing through the realm of the protozoa gradually overcome all hindrances set to their striving by an environment charged with stimuli dangerous to life, and are impelled by it to form a protecting covering layer? And that these dispersed fragments of living substance thus achieve a multicellular organisation, and finally transfer to the germ-cells in a highly concentrated form the instinct for reunion? I think this is the point at which to break off.

The Delusion of Lasting Success promises that building an enduring company is not only achievable but a worthwhile objective. Yet companies that have outperformed the market for long periods of time are not just rare, they are statistical artifacts that are observable only in retrospect. Companies that achieved lasting success may be best understood as having strung together many short-term successes. Pursuing a dream of enduring greatness may divert attention from the pressing need to win immediate battles. The Delusion of Absolute Performance diverts our attention from the fact that success and failure always take place in a competitive environment. It may be comforting to believe that our success is entirely up to us, but as the example of Kmart demonstrated, a company can improve in absolute terms and still fall further behind in relative terms. Success in business means doing things better than rivals, not just doing things well. Believing that performance is absolute can cause us to take our eye off rivals and to avoid decisions that, while risky, may be essential for survival given the particular context of our industry and its competitive dynamics. The Delusion of the Wrong End of the Stick lets us confuse causes and effects, actions and outcomes. We may look at a handful of extraordinarily successful companies and imagine that doing what they did can lead to success — when it might in fact lead mainly to higher volatility and a lower overall chance of success. Unless we start with the full population of companies and examine what they all did — and how they all fared — we have an incomplete and indeed biased set of information. The Delusion of Organizational Physics implies that the business world offers predictable results, that it conforms to precise laws. It fuels a belief that a given set of actions can work in all settings and ignores the need to adapt to different conditions: intensity of competition, rate of growth, size of competitors, market concentration, regulation, global dispersion of activities, and much more. Claiming that one approach can work everywhere, at all times, for all companies, has a simplistic appeal but doesn’t do justice to the complexities of business. These points, taken together, expose the principal fiction at the heart of so many business books — that a company can choose to be great, that following a few key steps will predictably lead to greatness, that its success is entirely of its own making and not dependent on factors outside its control.

It must be *possible* for the *I think* to accompany all my representations: for otherwise something would be represented within me that could not be thought at all, in other words, the representation would either be impossible, or at least would be nothing to me. That representation which can be given prior to all thought is called *intuition*, and all the manifold of intuition has, therefore, a necessary relation to the *I think* in the same subject in which this manifold of intuition is found. This representation (the *I think*), however, is an act of *spontaneity*, that is, it cannot be considered as belonging to sensibility. I call it *pure apperception*, in order to distinguish it from empirical apperception, as also from original apperception, because it is that self-consciousness which, by producing the representations, *I think* (which must be capable of accompanying all other representations, and which is one and the same in all consciousness), cannot itself be accompanied by any further representations. I also call the unity of apperception the *transcendental* unity of self-consciousness, in order to indicate that *a priori* knowledge can be obtained from it. For the manifold representations given in an intuition would not one and all be *my* representations, if they did not all belong to one self-consciousness. What I mean is that, as my representations (even though I am not conscious of them as that), they must conform to the condition under which alone they *can* stand together in one universal self-consciousness, because otherwise they would not one and all belong to me. From this original combination much can be inferred. The thoroughgoing identity of the apperception of a manifold that is given in intuition contains a synthesis of representations, and is possible only through the consciousness of this synthesis. For the empirical consciousness which accompanies different representations is itself dispersed and without reference to the identity of the subject. Such a reference comes about, not simply through my accompanying every representation with consciousness, but through my *adding* one representation to another and being conscious of the synthesis of them. Only because I am able to combine a manifold of given representations *in one consciousness* is it possible for me to represent to myself the *identity of the consciousness in these representations*, that is, only under the presupposition of some *synthetic* unity of apperception is the *analytic* unity of apperception possible. The thought that the representations given in intuition belong one and all *to me*, is therefore the same as the thought that I unite them in one self-consciousness, or can at least do so; and although that thought itself is not yet the consciousness of the synthesis of representations, it nevertheless presupposes the possibility of this synthesis. In other words, it is only because I am able to comprehend the manifold of representations in one consciousness that I call them one and all *my* representations. For otherwise I should have as many-coloured and varied a self as I have representations of which I am conscious. Synthetic unity of the manifold of intuitions, as given *a priori*, is thus the ground of the identity of apperception itself, which precedes *a priori* all *my* determinate thought. Combination, however, does not lie in the objects, and cannot be borrowed from them by perception and thus first be taken into the understanding. It is, rather, solely an act of the understanding, which itself is nothing but the faculty of combining *a priori* and of bringing the manifold of given representations under the unity of apperception; and the principle of this unity is, in fact, the supreme principle of all human knowledge." —from_Critique of Pure Reason_. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 124-128

the simple algebraic equation ω+k3 = 0. This is called the dispersion relation of (1): with the help of the Fourier transform it is not hard to show that every solution is a superposition of solutions of the form ei(kx-ωt), and the dispersion relation tells us how the “wave number” k is related to the “angular frequency” ω in each of these elementary solutions.

a single manuscript, across a related family of manuscripts, and across members of different manuscript families. It also had to be transferable to interactions between canonical texts and chronicle manuscripts. At the same time, the model had to be specific enough to provide a solid basis of comparison in all these areas. A long search through literary theory, narratology, and cybertheory provided some valuable insights but no completely adequate models. Cybertheory, working as it does with multivocal, nonlinear, and collaborative texts, has much to offer manuscript study, but it has not yet formed a coherent vocabulary for its own sphere. Recombinant genetics, on the other hand, has long had a model to discuss the lateral production of related but unique genomes. Just as the dispersive replication of DNA strands creates a set of replicants, each bearing

Dans l’intemporel, la liberté prêtée aux êtres individuels retourne à sa source divine ; en « ce jour-là », Dieu seul est le « Roi absolu » : l’essence même du libre arbitre », son fond inconditionné, s’identifie dès lors à l’Acte divin. C’est en Dieu seul que la liberté, l’acte et la vérité coïncident, et c’est pour cela que certains Soufis disent que les êtres, au jugement dernier, se jugeront eux-mêmes en Dieu, conformément d’ailleurs à un texte coranique selon lequel ce sont les membres de l’homme qui accusent ce dernier. L’homme est jugé d’après sa tendance essentielle ; celle-ci peut être conforme à l’attraction divine, elle peut être opposée à elle ou encore indécise entre les deux directions ; ce sont là respectivement les voies de « ceux sur lesquels est Ta grâce », de « ceux qui subissent Ta colère », et de « ceux qui errent », c’est-à-dire qui se dispersent dans l’indéfinité de l’existence, où ils tournent pour ainsi dire en rond. En parlant de ces trois tendances, le Prophète dessina une croix : la « voie droite » est la verticale ascendante ; la « colère divine » agit en sens inverse ; la dispersion de ceux qui « errent » est dans l’horizontale. Les mêmes tendances fondamentales se retrouvent dans tout l’univers ; elles constituent les dimensions ontologiques de la « hauteur » (at-tûl), de la « profondeur » (al-’umq) et de l’« ampleur » (al-’urd). L’Hindouisme désigne ces trois tendances cosmiques (gûnas) par les noms de sattva, rajas et tamas, sattva exprimant la conformité au Principe, rajas la dispersion centrifuge et tamas la chute, non seulement dans un sens dynamique et cyclique, bien entendu, mais aussi dans un sens statique et existentiel. On peut dire également qu’il n’y a, pour l’homme, qu’une seule tendance essentielle, celle qui le ramène vers sa propre Essence éternelle ; toutes les autres tendances ne sont que l’expression de l’ignorance créaturielle, aussi seront-elles retranchées, jugées. La demande que Dieu nous conduise sur la voie droite n’est donc rien d’autre que l’aspiration vers notre propre Essence prétemporelle. Selon l’exégèse ésotérique, la « voie droite » (aç-çirât al-mustaqîm) est l’Essence unique des êtres, comme l’indique ce verset de la sourate Hûd : « Il n’y a pas d’être vivant que Lui (Dieu) ne tienne par la mèche de son front ; en vérité, mon Seigneur est sur une voie droite ». Ainsi cette prière correspond à la demande essentielle et foncière de toute créature ; elle est exaucée par là même qu’elle est proférée. L’aspiration de l’homme vers Dieu comporte les deux aspects qu’exprime le verset: « C’est Toi que nous adorons [ou servons], et c’est auprès de Toi que nous cherchons refuge [ou aide] » ; l’adoration, c’est l’effacement de la volonté individuelle devant la Volonté divine, qui se révèle extérieurement par la Loi sacrée et intérieurement par les mouvements de la Grâce ; le recours à l’aide divine, c’est la participation à la Réalité divine par la Grâce et, plus directement, par la Connaissance. En dernière analyse, les mots : « C’est Toi que nous adorons » correspondent à l’« extinction » (al-fanâ), et les mots « c’est auprès de Toi que nous cherchons refuge » à la « subsistance » (al-baqâ) dans l’Être pur. Le verset que nous venons de mentionner est ainsi l’« isthme » (al-barzakh) entre les deux « océans » de l’Être (absolu) et de l’existence (relative).

Before the Mauryans  The geographic area known today as “India” is a modern concept that was created by the United Kingdom when the British partitioned south Asia along religious lines in 1947; the predominantly Hindu south became India, while the predominantly Muslim areas became Pakistan. For most of its history, India was divided along religious and ethnic lines with scores of kings and princes claiming authority over relatively small regions. Languages too were widely dispersed, with the north being home to more Indo-European-descended people and the south being home to the Dravidians (Thapar 2002, 13).

If the tactic of occupation, for example, is employed in order to create exemplars and temporary spaces of non-capitalist social relations, it will inevitably fail to achieve substantial change. If, on the other hand, it is understood as a mechanism to produce solidarity networks and mobilise them for further action, then it may still have use within broader counter-hegemonic strategies. But this sort of strategic reflection about the virtues and limits of any particular action is what is absent from too much of the left today. The numerous protests and marches and occupations typically operate without any sense of strategy, simply acting as dispersed and independent blips of resistance. There is far too little thought given to how to combine these various actions, and how they might function together to collectively build a better world. Instead we are left with actions that sometimes succeed but which rarely have an overarching eye to how this contributes to medium-and long-term goals.105

The only measure of the Absolute is the Absolute itself. Absolute is an immeasurable mind. Since everything, regardless of being dispersed into relativity and plurality, is part of the absolute mind, then everything intrinsically possesses a part of its nature. Regardless of everything possessing a part of the absolute mind, not everything has a mind that is aware of itself. There is a hierarchy in the world of plurality. The dispersed reality of the Absolute is not based on the human understanding of matter, energy, thoughts, feelings and emotions, laws of nature, qualities, and levels of awareness.

Since scientists have no answer to dark matter (except dark matter filament), the most logical explanation is that it is invisible. Some questions remain: 1. Can matter be invisible (or imperceptible by our senses and instruments)? 2. Even if matter could be theoretically invisible, is it possible that such a vast amount of matter, like dark matter, would escape all our knowledge and existing laws of physics and be unidentified until recently but wholly invisible and beyond our reach? 3. If dark matter is imperceptible, what makes it imperceptible? 4. Is it potentially perceptible but not perceptible to us as human beings? 5. Is there anything that would still avoid perception even if we possessed the absolute perceptive ability or technology with these abilities? 6. Or, is dark matter our way of explaining the unexplainable and offering a linguistic form to unknown phenomena? 7. Or, is it our inability to go beyond the spectrum, outside the existing frames, and try to decipher the unknown beyond the known frame of reality or what we see and understand as reality and the Universe? The answer to the first question is known; even atoms are invisible not only to the eyes but to microscopes. It is, therefore, theoretically possible that matter can be hidden and imperceptible. Still, it is hard to imagine that vast amounts of the mass of the Universe would stay unaccounted for within the realm of already advanced understanding of the laws of physics, instruments, and experiments. It would be possible to prove mathematically, based on what we already know about the Universe, the mass, the dispersion of energy and mass, and by these comparisons to conclude, without the CERN accelerator, that this is, most likely, impossible. This was a short answer to the second question. The third question is important because it would lead scientists in the right direction by avoiding the possible net of perplexed ideas. If we have already established that something exists, it would be better to define it as precisely as possible to avoid guessing only. In addition, how do we guess? We do not know anything about its nature, origin, or how it came into existence except that we came to this discovery almost accidentally by pure and relatively simple measurements and experiments. But what about us? How do we think? What methods do we use in experiments and the way we think? The answer to these questions could lead to better discoveries than only focusing on something we do not know and, even worse if we do not know where to look for it. Based on an accidental discovery, it is a good start to conclude that there is more mass in the Universe than can be detected. Still, it would be better and more productive to go beyond the Universe as we see it, beyond our existing knowledge and perception, not toward the stars we already know but toward another bottomless sky of darkness and the unknown. Although light is the source of life, darkness is also the source of light and life. Maybe the brightest “star” sleeps in the darkness and feeds the world from darkness. Is there only one Universe? If we start from the premise of the Big Bang theory, it would be logical to ask why there is only one Big Bang. It is easy to conclude that if there is a Big Bang at one point in “space” (nothingness), there can be another one at another “point,” past or future, although this may sound strange.

One cannot examine the actions of the Secret Service on November 22, 1963, without concluding that the Service stood down on protecting President Kennedy. Indeed, the 120-degree turn into Dealey Plaza violates Secret Service procedures, because it required the presidential limousine to come to a virtual stop. The reduction of the president’s motorcycle escort from six police motorcycles to two and the order for those two officers to ride behind the presidential limousine also violates standard Secret Service procedure. The failure to empty and secure the tall buildings on either side of the motorcade route through Dealey Plaza likewise violates formal procedure, as does the lack of any agents dispersed through the crowd gathered in Dealey Plaza. Readers who are interested in a comprehensive analysis of the Secret Service’s multiple failures and the conspicuous violation of longstanding Secret Service policies regarding the movement and protection of the president on November 22, 1963, should read Vince Palamara’s Survivor’s Guilt: The Secret Service and the Failure to Protect. The difference in JFK Secret Service protection and its adherence to the services standard required procedures in Chicago and Miami would be starkly different from the arrangements for Dallas. Palamara established that Agent Emory Roberts worked overtime to help both orchestrate the assassination and cover up the unusual actions of the Secret Service in the aftermath. Roberts was commander of the follow-up car trailing the presidential limousine. Roberts covered up the escapades of his fellow secret servicemen at The Cellar, a club in downtown Ft. Worth, where agents, some directly responsible for the safety of President Kennedy during the motorcade, drank until dawn on November 22. He also ordered a perplexed agent Donald Lawton off the back of the presidential limousine while at Love Field, thus giving the assassins clearer, more direct shots and more time to get them off. Also, although Roberts recognized rifle fire being discharged in Dealey Plaza, he neglected to mobilize any of the agents under his watch to act. To mask the inactivity of his agents, Roberts, in sworn testimony, falsely increased the speed of the cars (from 9–11 mph to 20–25 mph) and the distance between them (from five feet to 20–25 feet).85 No analysis of the Secret Service’s actions on the day of the assassination can be complete without mentioning that Secret Service director James Rowley was a former FBI agent and close ally of FBI Director J. Edgar Hoover, as well as a crony of Lyndon Johnson. Hoover was one of Johnson’s closest associates. The FBI Director would take the unusual step of flying to Dallas for a victory celebration in 1948 when Johnson illegally stole his Senate seat through election fraud. Johnson and Hoover were neighbors in the Foxhall Road area of the District of Columbia. Hoover’s budget would virtually triple during the years LBJ dominated the appropriations process as Senate Majority Leader. Rowley was a protégé of the director and one of the few men who left the FBI on good terms with Hoover. Rowley’s first public service job in the Roosevelt administration was arranged for him by LBJ. The neglect of assigning even one Secret Service agent to secure Dealey Plaza, as well as cleaning blood and other relatable pieces of evidence from the presidential limousine immediately following the assassination, seizing Kennedy’s body from Parkland Hospital to prevent a proper, well-documented autopsy, failing to record Oswald’s interrogation—all were important pieces of the assassination deftly executed by Rowley.

After the exile, the Jews went back to being a nation-state. Yet the New Testament does not envision the Christian church in this way. Instead, it shows that the church continues to exist as a dispersion of people from every nation under heaven (Acts 2), just as Israel did in the exile (see Jas 1:1; 1 Pet 1:1). Therefore, it seems reasonable to conclude that the church should continue to relate to the human cities of our time, not as the people of God did under Abraham, Moses, or David, but as they did during the time of the exile.

Early twentieth-century English writers Hilaire Belloc and G. K. Chesterton—and, later, a young Marshall McLuhan—saw in distributism a definitive answer to the failures of both capitalism and state socialism.6, 7, 8 They looked to that same brief moment in the late Middle Ages we’ve been exploring, when the market was in ascendance and former peasants were making and trading things, as the best example of the ideal economic system. Wealth was relatively widely dispersed, and people had a great deal of control over their livelihoods. They had access to the commons, to a low-cost marketplace, and to their own currencies and credit systems. Craftspeople belonged to trade guilds that both bounded their investment of labor and allowed for the advancement of skills to successive generations. The former peasants of this period became so collectively wealthy that they used their surplus profits to build cathedrals and municipal projects as investments in the future. The centralization of power by the aristocracy and the great Renaissance that followed, according to all three popes, were less a pinnacle of human achievement than an undeserved celebration of dehumanizing technologies, economic injustice, colonial slavery, and an increasingly mechanized approach to life. In distributism, they saw a way to bring back what had been forcibly left behind by the industrial age and the rise of Protestant values that were, not coincidentally, much more directed toward personal achievement, individual wealth, and progress. But

There is relatively little sharing of facilities, at least partly due to the dispersed nature of the settlement.

destruction of their city and temple and their dispersion among the nations, has been literally fulfilled; therefore all those Scriptures which relate to their Restoration must, likewise, be interpreted literally." (James R. Graves, The Work of Christ Consummated in Seven Dispensations, 1883)   "...the Jewish people will be found re-embodied as a nation...the greater portion of the Jewish nation will return to their land in a state of unbelief; that they will rebuild their city and their temple, and that God will choose that time to consummate His judgments on them: - that He will bring an host of invading armies against them, who will besiege their city...

Since the immaterial Being envelopes the Nothing, this nothing, in “cooperation” with the Universal Being (Mind), becomes space as we experience and describe it. The “fabric” of this created space, with the help of nothingness, is curved. But all this is the product of the transformation of the Being into its different forms, modes, and interdependent qualities of reality. The “material” world is only a symphony of “materialized” qualities of the Universal Being,” not matter per se because matter per se does not exist. What we see as space is a “materialized” program of the Universal Mind. What appears to us as dimensions is the underlying nothingness holding the illusion of Reality, making it appear material. The Primordial Primary Quality is the Primary Ultimate Force, or Source, that powers all we see, experience, and measure. Everything is related to Everything else and is affected and conditioned by Everything else. Everything within the Universe is a message, information, and code to everything else. Energy and matter are the messages of the Universal Mind sent into nothingness to fertilize it. Relationships and communication among the myriad beings are the life of one organism. All the features of matter we experience are real in the sense that we experience the spacetime continuum, but all that is the result of programming and conditioning rather than energy and matter as physical realities per se. Everything was One and became a multitude, yet Everything stayed One on the most basic level. The story of One is the story of All. Every sense, every pain, and everything we feel are the messages of existence, messages of the Universal Mind in action, interconnecting the Web of the Universe into One Family. Absolute is the Ultimate uniting force of Everything. To be one and only is death. That’s why creating is needed. Without creating, there is no life. The Universe is the life of the Absolute. Something and Nothing are the Father and the Mother of the World. From One Absolute, there is an almost endless family dispersed through space in search of life and meaning, which is what we call existence.

Who can say how long the eye of the vulture or the lynx requires to grasp the totality of a landscape, or whether in a comprehensive instant the seemingly inexhaustible confusion of detail falls upon their eyes in an ordered and intelligible series of distances and shapes, where the last detail is perceived in relation to the corporate mass? It may be that the hawk sees nothing but those grassy uplands, and among the coarse grasses, more plainly than the field itself, the rabbit or the rat, and that the landscape in its entirety is never seen, but only those areas lit, as it were with a torch, where the quarry slinks, the surrounding regions thickening into cloud and darkness on the yellow eyes. Whether the scouring, sexless eye of the bird or beast of prey disperses and sees all or concentrates and evades all saving that for which it searches, it is certain that the less powerful eye of the human cannot grasp, even after a life of training, a scene in its entirety. No eye may see dispassionately. There is no comprehension at a glance. Only the recognition of damsel, horse on fly and the assumption of damsel, horse or fly; and so with dreams and beyond, for what haunts the heart will, when it is found, leap foremost, blinding the eye and leaving the main of Life in darkness.

The following chapters will explore some of the more formalized “content cartels” in further detail, but in seeking to illustrate how backdoor agreements further increase the existing repression, one example stands out: the close relationship between Facebook and the Israeli government. For Palestinians, many of whom are physically cut off from the world by occupation and border controls, the internet is—in the words of author Miriyam Aouragh—“a mediating space through which the Palestinian nation is globally ‘imagined’ and shaped,” bringing together a dispersed diaspora along with a geographically fragmented nation.24 Social media has not only enabled long-lost relatives and friends to come together virtually, but has also provided space for organizing and the development of an alternate narrative to that provided by the mainstream media, which has long privileged the Israeli political position over that of the Palestinian one. But just as Palestinian activist voices have been historically devalued and silenced by mainstream media, so too have they been censored by social media platforms—while Israeli hate speech on the same platforms often goes ignored. In the summer of 2014, a few months after US-brokered peace talks faltered, three Israeli youth were kidnapped and murdered in the occupied West Bank. In retaliation, three Israeli men abducted and murdered a Palestinian teenager, leading to increased tensions, violent clashes, and an increase in rockets fired by Hamas into Israeli territory. Israel responded with airstrikes, raining rockets into Gaza and killing more than two thousand Palestinians and injuring more than ten thousand more—a majority of whom were civilians. As the violence played out on the ground, social media became a secondary battlefield for both sides, as well as their supporters and detractors.

It has always seemed extraordinary to me how the name of the island, Colonsay, seems to hang suspended in the minds not only of my immediate relatives but also of collateral clansmen in scattered parts of the United States and Canada, whose stories—from island to mainland to emigration—are essentially the same, and whose historical remoteness from Colonsay is comparable. Just the name of the island seems to set off in virtually all these people, who now live anywhere between the oceans, some sort of atavistic vibration, and all they really have in common is the panoptic glaze that will appear in their eyes at the mention of the word “Colonsay.” Given the combined efforts of the MacLeans, the MacDonalds, and the sheep farmers of Lochaber, it is hard to imagine a clan more broken and rebroken and dispersed than this

Ling’s electrostatically connected water molecules sheathing long, thin protein braids are as easily swayed as Carlyle’s sheeplike critics—a little influence applied in the right place goes a long, long way. Each water molecule shifts the interior balance of its neighbors’ electrons, and every water molecule is able to pivot its electrostatic charge. The result is a typical crowd response: when conditions change, every molecule of H20 swivels in the same direction. The result, in Ling’s words, is a “functionally coherent and discrete cooperative assembly.” If a relatively small but insistent molecule called a cardinal adsorbent*48 steps up to one of the many podiums (docking sites) along the protein chain, it galvanizes attention, making all the water molecules swivel their “heads”—the polarity of the electrons in their shells—simultaneously. This changes the chemical properties of the assembled multitude dramatically.49 But, hey, that’s life—quite literally. When the molecular crowd disperses, a cell is dead.

But if wealth generated by such ‘rearrangements’ bewildered folk, the information-searching activities of tradesmen evoked truly great distrust. The transport involved in trade can usually be at least partly understood by the layman, at least after some patient explanation and argument, to be productive. For example, the view that trade only shifts about already existing things can be readily corrected by pointing out that many things can be made only by assembling substances from widely distant places. The relative value of these substances will depend not on the attributes of the individual material components of which they consist but on relative quantities available together at the locations required. Thus trade in raw materials and semi-finished products is a precondition for increase in the physical quantities of many final products that could only be manufactured at all thanks to the availability of (perhaps small quantities of) materials fetched from far away. The quantity of a particular product that can be produced from resources found at a particular place may depend on the availability of a very much smaller quantity of another substance (such as mercury or phosphor, or perhaps even a catalyst) that can be obtained only at the other end of the earth. Trade thus creates the very possibility of physical production. The idea that such productivity, and even such bringing together of supplies, also depends on a continuous successful search for widely dispersed and constantly changing information remains harder to grasp, however obvious it may seem to those who have understood the process by which trade creates and guides physical production when steered by information about the relative scarcity of different things at different places.

Elishva found no comfort in abstract speculation. She treated her patron saint as one of her relatives, a member of a family that had been torn apart and dispersed. He was the only person she had left, apart from Nabu, the cat, and the specter of her son, Daniel, who was bound to return one day. To others she lived alone, but she believed she lived with three beings, or three ghosts, with so much power and presence that she didn't feel lonely.

... when an experience is too strong for our current internal and external regulatory resource to manage ... [chemical changes activate to] tuck these pathways into our ... body. In this way, our ongoing lives are protected from the constant incursion of the raw pain and fear and the injured parts of ourselves are partly shielded from new injury. We might say they have been enwombed, awaiting the arrival of support. At the same time, the memories also remain malleable enough that they can be touched and awakened, which is essential for healing. However, we also remain vulnerable to them being brought into activity when support isn't available... a frowning face (man or woman), certain breathing patterns, and even sensory fragments (the color of a person's shirt or hair, the smell of alcohol on someone's breath) all have some probability of awakening the terror. The widely dispersed individual streams that make up these memories are all gathered into the neural net that formed at the time of the initial experience, and when our outer or inner world tugs on any strand, there is some probability that more of the neural net will open, bringing the rush of embodied feelings. Most often, the explicit memory does not arrive at the same time, so there is no context for the flood of sensations and emotions, which feels as if they are related to what is happening right now .... What can look like an out-of-proportion response to what is happening in the moment is exactly in proportion to what is unfolding internally. If we sense this so deeply that this knowing is viscerally available when our patients are having strong emotional experiences, we will be able to offer them acknowledgement of the validity of their experience rather than having to control or change it.

Liberal market economies managed to achieve relatively high gender equality, surely inadvertently, by keeping labor markets fluid in ways that did not put women at a disadvantage against men. Class inequality is the greater problem than gender equality in those countries. There are more female managers in those economies than in the more generous welfare states, but income inequality is stark among women as well as among men. It is also true that women tend to cluster in the low-skill jobs at the bottom of the wage dispersion. In the past the family compensated for this inequality to some extent because higher-earning males were more likely to marry lower-earning females. This pattern has now reversed in that economically successful men now are much more likely to marry equally successful women, increasing the inequality in the distribution of family income. This trend is magnified by a higher probability of low-income females ending up as single mothers. The challenge in these countries with short-term job commitments is therefore to improve the life chances of men and women without means, and especially low-income single parent families, by increasing opportunities for skill acquisition and retraining as necessary.

Singapore was vulnerable to the kind of ethnic pulls evident in the 1960s. The problem with this strong regulatory emphasis, however, is that it has allowed Singaporeans to enjoy the fruits of inter-ethnic peace without having to work significantly hard for it. To use a fashionable economic term, most Singaporeans are free-riders when it comes to race relations. Children recite the Pledge every school day. But , in truth, no deep commitment to multi-racialism is required, either in thought or action. Singaporeans can leave such work to the government, which is empowered to deal with prblems under a host of laws and regulations. This, sadly, does not say much for the whole Singaporean enterprise. A society which ethnic conflict is engineered out of existence by physically dispersing minorities and curbing rights of speech and assembly, is nothing to shout about.

Singapore was vulnerable to the kind of ethnic pulls evident in the 1960s. The problem with this strong regulatory emphasis, however, is that it has allowed Singaporeans to enjoy the fruits of inter-ethnic peace without having to work significantly hard for it. To use a fashionable economic term, most Singaporeans are free-riders when it comes to race relations. Children recite the Pledge every school day. But , in truth, no deep commitment to multi-racialism is required, either in thought or action. Singaporeans can leave such work to the government, which is empowered to deal with prblems under a host of laws and regulations. This, sadly, does not say much for the whole Singaporean enterprise. A society which ethnic conflict is engineered out of existence by physically dispersing minorities and curbing rights of speech and assembly, is nothing to shout about

I got on top of a car and began waving my arms and yelling at them to quiet down. They did quiet down, and then I asked them to disperse - and they did.