Doctorate Achievement Quotes

Angel Bob: Doctor? Excuse me, hello, Doctor? Angel Bob here, sir. The Doctor: Ah, there you are, Angel Bob. How's life? Sorry, bad subject. Angel Bob: The Angels are wondering what you hope to achieve. The Doctor: Achieve? We're not achieving anything. We're just hanging, it's nice in here: consoles; comfy chairs; a forest... how's things with you? Angel Bob: The Angels are feasting, sir. Soon we will be able to absorb enough power to consume this vessel, this world, and all the stars and worlds beyond. The Doctor: Yeah, but we've got comfy chairs. Did I mention? Angel Bob: We have no need for comfy chairs. The Doctor: [amused] I made him say 'comfy chairs'.

No matter what measures are taken, doctors will sometimes falter, and it isn't reasonable to ask that we achieve perfection. What is reasonable is to ask that we never cease to aim for it.

The judges of normality are present everywhere. We are in the society of the teacher-judge, the doctor-judge, the educator-judge, the social worker-judge; it is on them that the universal reign of the normative is based; and each individual, wherever he may find himself, subjects to it his body, his gestures, his behavior, his aptitudes, his achievements.

And if he were really to do good he would have needed in addition to his principles, a heart capable of violating them - a heart which knows only of particular not of general cases and which achieves greatness in little actions.

Empathy sometimes achieves what scholarship cannot

It's good when a man deceives your expectations, when he doesn't correspond to the preconceived notion of him. To belong to a type is the end of a man, his condemnation. If he doesn't fall into any category, if he's not representative, half of what's demanded of him is there. He's free of himself, he has achieved a grain of immortality.

People who insist on being addressed as “doctor” because they have Ph.D.’s, as if these degrees represent an important achievement, rather than a reluctance to leave college;

A Hasidic teaching says, "If your child has a talent to be a baker, don't tell him to be a doctor." Judaism holds that every child is made in the divine image. When we ignore a child's intrinsic strengths in an effort to push him toward our notion of extraordinary achievement, we are undermining God's plan.

...That's exactly it, my dear friend,'' the future rector had once told him regarding Existentialism, when he was already doing postgraduate work in psychology to achieve his doctorate, ''for this is nothing but a noögenic neuroses due to which such people end up feeling as if they were lost in space and time.'' ''That which the Greek Stoics used to call agnoia, isn't it, or the spiritual ignorance of Man,'' the future professor had answered while they were in the university canteen having a coffee together. ''Correct. In fact, noögenic neuroses do not emerge from conflicts between drives and instincts but rather from spiritual and existential problems...

She raised her cup and poured acid over her face. Then she turned and marched face-first into the nearest wall. The snake reared up and slammed its head repeatedly into the floor. "Okay," Jason said. "I think we have achieved idiot mode." "Hello! Die!" Hygeia backed away from the wall and face-slammed it again. (...) Another gust of wind levitated him upward. Leo went to work with his pliers, reprogramming the signs until the top one flashed: THE DOCTOR IS: IN DA HOUSE. The bottom sign changed to read: NOW SERVING: ALL DA LADIES LUV LEO!

[Hot flashes] are the prime cause of sleep disruption in women over age fifty, Suzanne Woodward of Wayne State University School of Medicine reports. Her studies show that hot flashes in sleep occur about once an hour. Most prompt an arousal of three minutes or longer. Independently of their hot flashes, women who have them still awaken briefly every eight minutes on average. The sleep process dramatically blunts memory for awakenings, Woodward said, and in the morning women seldom realize how poorly they slept. Instead, they often focus on the daytime consequences of poor sleep, which include fatigue, lethargy, mood swings, depression, and irritability. Many women and their doctors, Woodward said, dismiss such symptoms as "just menopause." This is a mistake, she suggested, because treatment can reduce or eliminate hot flashes, aid sleep, relieve other symptoms, and improve a woman's quality of life. Treatment also helps keep frequent awakenings from becoming a bad habit that continues after hot flashes subside.

My doctors, who are not cavalier with prescriptions, give me this medication because I have earned their trust. And yet, with mounting government and public pressure, my doctors’ hands are becoming increasingly tied. They apologetically explain to me why they are required to make the medication even harder for me to get, against their own medical judgment. If the day ever comes when they aren’t allowed to prescribe Percocet to me at all, it may well be the end of the minimal quality of life I fight so hard to achieve.

We must speak and move forward as one to achieve our brighter future; we are all living in one boat, and any harm to some people in this boat puts us all in danger of drowning.

The doctor of the future will give no medication, but will interest his patients in the care of the human frame, diet, and in the cause and prevention of disease. —THOMAS EDISON

You must speak if you wish to be heard.” Her features soften, perhaps because she realizes she’s been harsh. “I’m not angry at you,” she says. “I’m irritated with men. I’m lucky to love your grandfather, but most men—other doctors, especially—don’t like to see us succeed. You must always show them respect and let them think they know more than you do, while understanding that you can achieve something they never can. You can actually help women.

Hi there, cutie." Ash turned his head to find an extremely attractive college student by his side. With black curly hair, she was dressed in jeans and a tight green top that displayed her curves to perfection. "Hi." "You want to go inside for a drink? It's on me." Ash paused as he saw her past, present, and future simultaneously in his mind. Her name was Tracy Phillips. A political science major, she was going to end up at Harvard Med School and then be one of the leading researchers to help isolate a mutated genome that the human race didn't even know existed yet. The discovery of that genome would save the life of her youngest daughter and cause her daughter to go on to medical school herself. That daughter, with the help and guidance of her mother, would one day lobby for medical reforms that would change the way the medical world and governments treated health care. The two of them would shape generations of doctors and save thousands of lives by allowing people to have groundbreaking medical treatments that they wouldn't have otherwise been able to afford. And right now, all Tracy could think about was how cute his ass was in leather pants, and how much she'd like to peel them off him. In a few seconds, she'd head into the coffee shop and meet a waitress named Gina Torres. Gina's dream was to go to college herself to be a doctor and save the lives of the working poor who couldn't afford health care, but because of family problems she wasn't able to take classes this year. Still Gina would tell Tracy how she planned to go next year on a scholarship. Late tonight, after most of the college students were headed off, the two of them would be chatting about Gina's plans and dreams. And a month from now, Gina would be dead from a freak car accident that Tracy would see on the news. That one tragic event combined with the happenstance meeting tonight would lead Tracy to her destiny. In one instant, she'd realize how shallow her life had been, and she'd seek to change that and be more aware of the people around her and of their needs. Her youngest daughter would be named Gina Tory in honor of the Gina who was currently busy wiping down tables while she imagined a better life for everyone. So in effect, Gina would achieve her dream. By dying she'd save thousands of lives and she'd bring health care to those who couldn't afford it... The human race was an amazing thing. So few people ever realized just how many lives they inadvertently touched. How the right or wrong word spoken casually could empower or destroy another's life. If Ash were to accept Tracy's invitation for coffee, her destiny would be changed and she would end up working as a well-paid bank officer. She'd decide that marriage wasn't for her and go on to live her life with a partner and never have children. Everything would change. All the lives that would have been saved would be lost. And knowing the nuance of every word spoken and every gesture made was the heaviest of all the burdens Ash carried. Smiling gently, he shook his head. "Thanks for asking, but I have to head off. You have a good night." She gave him a hot once-over. "Okay, but if you change your mind, I'll be in here studying for the next few hours." Ash watched as she left him and entered the shop. She set her backpack down at a table and started unpacking her books. Sighing from exhaustion, Gina grabbed a glass of water and made her way over to her... And as he observed them through the painted glass, the two women struck up a conversation and set their destined futures into motion. His heart heavy, he glanced in the direction Cael had vanished and hated the future that awaited his friend. But it was Cael's destiny. His fate... "Imora thea mi savur," Ash whispered under his breath in Atlantean. God save me from love.

...that the husband should be the one in constant attendance. Because of his love relationship with his wife, he is far more capable of achieving cooperation and helping her self-control than any attending doctor.

To compare yourself with anyone else is to do an injustice either to yourself or to the other person. [...] For everyone has a different kind of start. But the person whose start was more difficult , whose fate was less kind, can be credited with the greater personal achievement, other things being equal. Since, however, all aspects of the situation imposed by fate can never be assessed, there is simply no basis and no standard for a comparison of achievements.

Art's vital need for revolutionary progress and achievement of the new depends on the vehicle of the strongest subjective sense for what is hackneyed, for what has nothing more to say, for those standard, normal means that have now become 'impossible'.

She went to her room and curled into a ball of misery and decided that she would die of a broken heart. Minstrels would write songs about how she had turned her face to the wall and died of the false-heartedness of men. She could not quite make up her mind whether she wanted to be a ghost who would haunt the convent or not. It would be very satisfying to be a sad-eyed, beautiful ghost who drifted through the halls, gazing up at the moon and weeping silently, as a warning to other young women. On the other hand, she was still short and round-faced and sturdy, and there were very few ghost stories about short, sturdy women. Marra had not managed to be pale and willowy and consumptive at any point in eighteen years of life and did not think she could achieve it before she died. Possibly it would be better to just have songs made about her. The Sister Apothecary came to her, the nun who doctored all the residents of the convent for various ailments, and who compounded medicines and salves and treatments for the farmer’s wives who lived nearby. She studied Marra intensely for a few minutes. “It’s a man, is it?” she said finally. Marra grunted. It occurred to her about an hour earlier that she did not know how the minstrels would find out that she existed in order to write the sad songs in the first place, and her mind was somewhat occupied by this problem. Did you write them letters?

The latest research on substance use disorder from Harvard Medical School shows it takes the typical opioid-addicted user eight years—and four to five treatment attempts—to achieve remission for just a single year. And yet only about 10 percent of the addicted population manages to get access to care and treatment for a disease that has roughly the same incidence rate as diabetes.

I might have felt unimportant pitted against the awesome might of the mountains. I did not. Rather, on that mountain top I found something important that I had never known before: an awareness of a vital connection between me and the Authority behind all this beauty. I remembered my conversation with Dr. MacNeill that afternoon in my schoolroom. He had said that he believed in some “starter-force” but that he could not credit a loving God with concern for individuals. But the “starter-force” behind the magnificence displayed before my wondering eyes had an authority behind it that could be no abstraction, for it had immediacy—known and felt. Now I knew how to answer the doctor’s question. Call this what you might—“starter-force,” “God,” “Father”—it was personal all right. It thrust deep into me. It pulled. And it insisted that life was precious—all of life—Fairlight and I, and every bird and every squirrel and every tree reaching through its forest cover for the light. It cried that all effort was worthwhile; that doubt and fear and discouragement were a desecration of beauty, that hope was always right. It insisted that small achievement was not enough; that hopes and dreams must be large enough to stand up beside those soaring summits and not once bow their heads in shame.

When I missed the physical body of my partner, I meditated on its parts, tossed by the waves, torn, dispersed, and deteriorated. When memories of our lives together became acute and intense, I breathed. I breathed through each wave of yearning, of regret, of guilt, of what-could-have-been. Every time I asked him, “Where are you?” A quiet voice immediately responded, “I am here. I have never left you.” I did not only lose a partner. I lost my childhood all over again. I lost my soul mate. I lost the accepting father and the gentle mother that he was to me. I lost the dream of a “normal life,” which I had tried so hard to achieve. Now I had to face my own mind.

You told me that a doctor used hypnotism to treat you, with the result that for a long time you lost the memory of your childhood and youth", he continued. "That is the characteristic—the stigma—of all those who have been 'bitten by the snake of the spiritual realm'. It seems almost as if, inside us, one life has to be grafted onto another, as a scion is grafted onto a wild tree, before the miracle of awakening can occur. The separation that usually comes with death is in our case achieved by erasing the memory, sometimes just by a sudden spiritual about-turn.

That’s all very well, but how many family doctors would you need? It simply doesn’t fit into the system of a free universal national health service.” “It’ll fit into a universal national health service, but it won’t fit into a free health service,” said Oreshchenkov, rumbling on and clinging confidently to his point. “But it’s our greatest achievement, the fact that it’s a free service.” “Is this in fact such a great achievement? What does ‘free’ mean? The doctors don’t work for nothing, you know. It only means that they’re paid out of the national budget and the budget is supported by patients. It isn’t free treatment, it’s depersonalized treatment. If a patient kept the money that pays for his treatments, he would have turned the ten roubles he has to spend at the doctor’s over and over in his hands. He could go to the doctor five times over if he really needed to.

Most translators prefer to think of their work as a profession and would like to see others treat them as professionals rathen than as skilled or semi-skilled workers. But to achieve this, translators need to develop an ability to stand back and reflect on what they do and how they do it. Like doctors and engineers, they have to prove to themselves as well as others that they are in control of what they do; that they do not just translate well because they have a ´flair´ for translation, but rather because, like other professionals, they have made a conscious effort to understand various aspects of their work.

We deliberate not about ends but about means. For a doctor does not deliberate whether he shall heal, nor an orator whether he shall persuade, nor a statesman whether he shall produce law and order, nor does any one else deliberate about his end. They assume the end and consider how and by what means it is to be attained; and if it seems to be produced by several means they consider by which it is most easily and best produced, while if it is achieved by one only they consider how it will be achieved by this and by what means this will be achieved, till they come to the first cause, which in the order of discovery is last.

When I argue with devout statists, sometimes other voluntaryists tell me that I'm wasting my time, opining that a particular statist is never going to "get it." I often respond by saying that that's rarely my intention. Most of the time, when I argue with statists, the goal is for ME to learn more about the mentality and psychology of authoritarian indoctrination, and to hopefully help any SPECTATORS--whether statist or anarchist--learn something from the exchange. (Both of those goals can be achieved even if the statist continues to be a lunk-headed dupe.) Earlier today, a funny but possibly profound analogy came to mind about this: When I argue with "true believer" devout statists, I'm not being a doctor trying to heal an ailing patient; I'm being a coroner, doing an AUTOPSY on a patient who is already beyond any hope of saving, in the hopes that I, and anyone observing, may learn more about the "disease" of statism, in order to better understand the nature of it, and possibly prevent others from experiencing a similar fate.

Your work isn’t a life-or-death situation. You’re not a doctor, and your clients aren’t patients waiting in an emergency room.

Sometimes a landscape seems to be less a setting for the life of its inhabitants than a curtain behind which their struggles, achievements and accidents take place.

Understand that to achieve success in your efforts, you must try to be reliable and on time for everything -your job, dinner parties, doctor appointments- everything.

His was the strong soul, gentle, but tempered with fire, fervent, heroic and good, the helper and friend of mankind. It is such as he who make progress possible.

Doctor Valka never asks him how he’s doing or if everything is okay, because she only sees him as a reflection of herself, a mirror into which she can keep talking about her achievements.

Doctor Valka never asks him how he’s doing or if everything is okay, because she only sees him as a reflection of herself, a mirror into which she can keep talking about her achievements.

No matter what measures are taken, doctors will sometimes falter, and it isn’t reasonable to ask that we achieve perfection. What is reasonable is to ask that we never cease to aim for it.

There is a further (non-distributional) consideration that can affect an assessment of a life’s quality. Arguably, once a life reaches a certain threshold of badness (considering both the amount and the distribution of its badness), no quantity of good can outweigh it, because no amount of good could be worth that badness. It is just this assessment that Donald (‘Dax’) Cowart made of his own life—or at least of that part of his life following a gas explosion that burnt two-thirds of his body. He refused extremely painful, life-saving treatment, but the doctors ignored his wishes and treated him nonetheless. His life was saved, he achieved considerable success, and he reattained a satisfactory quality of life. Yet, he continued to maintain that these post-burn goods were not worth the costs of enduring the treatments to which he was subjected. No matter how much good followed his recovery, this could not outweigh, at least in his own assessment, the bad of the burns and treatment that he experienced.

The real achievement of the script and the people making it is that they throw the kitchen sink at us... and it all works. Daleks, Anne Robinson, the end of a complicated storyline, tears, jokes, action, more Daleks, romance, pathos, satire, an outrageous cheat and more Daleks than we have ever seen even in drawings we did as eight year olds. And then David Tennant shows up, and we realise we ain’t seen nothing yet.

One of my greatest fears is family decline.There’s an old Chinese saying that “prosperity can never last for three generations.” I’ll bet that if someone with empirical skills conducted a longitudinal survey about intergenerational performance, they’d find a remarkably common pattern among Chinese immigrants fortunate enough to have come to the United States as graduate students or skilled workers over the last fifty years. The pattern would go something like this: • The immigrant generation (like my parents) is the hardest-working. Many will have started off in the United States almost penniless, but they will work nonstop until they become successful engineers, scientists, doctors, academics, or businesspeople. As parents, they will be extremely strict and rabidly thrifty. (“Don’t throw out those leftovers! Why are you using so much dishwasher liquid?You don’t need a beauty salon—I can cut your hair even nicer.”) They will invest in real estate. They will not drink much. Everything they do and earn will go toward their children’s education and future. • The next generation (mine), the first to be born in America, will typically be high-achieving. They will usually play the piano and/or violin.They will attend an Ivy League or Top Ten university. They will tend to be professionals—lawyers, doctors, bankers, television anchors—and surpass their parents in income, but that’s partly because they started off with more money and because their parents invested so much in them. They will be less frugal than their parents. They will enjoy cocktails. If they are female, they will often marry a white person. Whether male or female, they will not be as strict with their children as their parents were with them. • The next generation (Sophia and Lulu’s) is the one I spend nights lying awake worrying about. Because of the hard work of their parents and grandparents, this generation will be born into the great comforts of the upper middle class. Even as children they will own many hardcover books (an almost criminal luxury from the point of view of immigrant parents). They will have wealthy friends who get paid for B-pluses.They may or may not attend private schools, but in either case they will expect expensive, brand-name clothes. Finally and most problematically, they will feel that they have individual rights guaranteed by the U.S. Constitution and therefore be much more likely to disobey their parents and ignore career advice. In short, all factors point to this generation

One important thing was not to forget what he hoped to achieve in life. Another important thing was not to confuse a romantic picture of himself—as a doctor in Africa, for example—with a real possibility. And he tried not to lose sight of the fact that he was an adult in an adult world, with responsibilities. This was not easy: he would find himself sitting in the sun cutting out paper stars for a Christmas tree at the very moment other men were working to support large families or representing their countries in foreign places. When in moments of difficult truth-seeking he saw this incongruity, he felt sick that he should be saddled with himself, as though he were his own unwanted guest.

The protest against evil which is at the very core of metaphysical revolt is significant in this regard. It is not the suffering of a child, which is repugnant in itself, but the fact that the suffering is not justified. After all, pain, exile, or confinement are sometimes accepted when dictated by good sense or by the doctor. In the eyes of the rebel, what is missing from the misery of the world, as well as from its moments of happiness, is some principle by which they can be explained. The insurrection against evil is, above all, a demand for unity. The rebel obstinately confronts a world condemned to death and the impenetrable obscurity of the human condition with his demand for life and absolute clarity. He is seeking, without knowing it, a moral philosophy or a religion. Rebellion, even though it is blind, is a form of asceticism. Therefore, if the rebel blasphemes, it is in the hope of finding a new god. He staggers under the shock of the first and most profound of all religious experiences, but it is a disenchanted religious experience. It is not rebellion itself that is noble, but its aims, even though its achievements are at times ignoble.

Of the many 'firsts' with which I have been involved at the Texas Heart Institute —including the first successful human heart transplant in the United States and the first total artificial heart transplant in the world—the achievement that may have the greatest impact on health care did not occur in the operating room or in the research laboratory. It happened on a piece of paper... when we created the first-ever packaged pricing plan for cardiovascular surgical procedures.

You achieved eighteen hole-in-ones, knight?  All in a row?” “Seventeen.  One shot took two swings.  I got distracted by a new breed of butterfly I discovered.  Really unique.  Doctors think its DNA might be a breakthrough cure for hangnails.

Understanding sickness in its whole form, reach and impact, automatically brings along the insight into wellness, just like understanding chaos with all its nuances brings along the true practical perception of harmony and the means to achieve it.

We are increasingly the generals who march the soldiers onward, saying all the while, “You let me know when you want to stop.” All-out treatment, we tell the incurably ill, is a train you can get off at any time—just say when. But for most patients and their families we are asking too much. They remain riven by doubt and fear and desperation; some are deluded by a fantasy of what medical science can achieve. Our responsibility, in medicine, is to deal with human beings as they are. People die only once. They have no experience to draw on. They need doctors and nurses who are willing to have the hard discussions and say what they have seen, who will help people prepare for what is to come—and escape a warehoused oblivion that few really want.

The country was passing through turbulent times. British Raj was on its last legs. The World War had sucked the juice out of the British economy. Britain neither had the resources nor the will to hold on to a country the size of India. Sensing the British weakness and lack of resources to rule, different leagues of Indians sniffed different destinies in the air following the imminent exit of the British: a long stretch of Nehru Raj, Hindu Raj extending from Kashmir to Kerala not seen since Emperor Ashoka in third-century BCE before the emperor himself renounced Hinduism and turned a non-violent Buddhist, a Muslim-majority state carved out of two shoulders of India with a necklace-like corridor running through her bosom along Grand Trunk Road, balkanisation of the country with princes ruling the roost, and total chaos. From August 1946 onwards, chaos appeared to be the most likely destiny as it spurted in Bengal, Bihar, and United Provinces, ending in the carnage of minority communities at every place. The predicament of British government was how to cut their losses and run without many British casualties before the inevitable chaos spread to the whole country. The predicament of Muhammad Ali Jinnah, the leader of the Muslim League, was how to achieve his dream of Muslim-majority Pakistan carved out of India before his imminent demise from tuberculosis he suffered from, about which—apart from his doctor—only a handful of his closest relations and friends knew about. The predicament of Jawaharlal Nehru, the heir apparent of the Congress Party anointed by Gandhiji, was how to attain independence of the country followed by Nehru Raj while Gandhiji, a frail 77-year-old at the time, was still alive, for God only knew who would be the leader of the party once Gandhiji’s soul and his moral authority were dispatched to heaven, and Nehru couldn’t possibly leave the crucial decision in the hands of a God he didn’t particularly believe in. Time was of the essence to all the three.

Bread baked without love is a bitter bread that feeds but half a man's hunger,"—those who cannot work with their hearts achieve but a hollow, half-hearted success that breeds bitterness all around. If you are a writer who would secretly prefer to be a lawyer or a doctor, your written words will feed but half the hunger of your readers; if you are a teacher who would rather be a businessman, your instructions will meet but half the need for knowledge of your students; if you are a scientist who hates science, your performance will satisfy but half the needs of your mission.

Darwinism gives no moral guidelines about how we should live or how doctors should practice medicine. A Darwinian perspective on medicine can, however, help us to understand the evolutionary origins of disease, and this knowledge will prove profoundly useful in achieving the legitimate goals of medicine.

In the end the real wealth of the Hungarian Jewish community had not been packed in crates and boxes and loaded onto that train. What is the value to a daughter of a single pair of Sabbath candlesticks passed down from her mother and grandmother before her, generation behind generation, for a hundred, even a thousand, years? Beyond price, beyond measure. And what of ten thousand pairs of similar candlesticks, when all the grandmothers, mothers, and daughters are dead? No more than the smelted weight of the silver. The wealth of the Jews of Hungary, of all of Europe, was to be found not in the laden boxcars of the Gold Train but in the grandmothers and mothers and daughters themselves, in the doctors and lawyers, the grain dealers and psychiatrists, the writers and artists who had created a culture of sophistication, of intellectual and artistic achievement. And that wealth, everything of real value, was all but extinguished.

Understand that by giving something a name, you own it. I find that by naming it, you give yourself a sense of purpose. Like wanting to become a doctor or lawyer or writer for instance, don’t hide in the shadows and wait for it to happen, because the chances of it spontaneously happening are next to none, trust me. You actually have to put yourself out there and commit to it by giving it a name. And you achieve this by simply saying, I WILL become a ‘this’ or ‘that’ or whatever it is that you want. Because you see, if you own it, nothing anyone can say or do will be able to take it away from you; because YOU gave it a name and thus, it belongs to you.

Opioid addiction is a lifelong and typically relapse-filled disease. Forty to 60 percent of addicted opioid users can achieve remission with medication-assisted treatment, according to 2017 statistics, but sustained remission can take as long as ten or more years. Meanwhile, about 4 percent of the opioid-addicted die annually of overdose.

Other people's children went off to college, which for years Ronald had interpreted as a positive thing. Lately, though, he wasn't so sure. The children who went off to college hardly ever came back. It was as though the hard work of getting that college degree bent them out of shape, focused them too much on their own personal achievement. Once you got that degree, it was all about getting ahead in that monetized struggle, and they forgot the community that raised them. Ooh, live in the Lower Nine; not me. Ooh, do a day's work with your hands; I won't touch that. The neighborhood gained something when one of its children went off to become a doctor or an engineer, but it lost something, too.

In the United States medical treatment is the third highest cause of death (iatrogenic death) after cancer and heart disease. So, despite our undoubted progress in understanding the chemistry and biological structure of the body, and great advances in the techniques of medical intervention, we are not exceeding the achievements of medieval doctors as much as we might expect. In their terms we are doing worse, because the objective of their care was not necessarily to save the body (which would, of course, be wonderful) but to help save the soul by allowing patients to know the hour of their death, and prepare for it. This was itself a genuine medical skill and, again, one that depended on seeing the patient as a human being.

medical indicators, monitor our health conditions on our phones, and share the data with doctors and researchers. Doudna added that the pandemic had accelerated the convergence of science with other fields. “The engagement of non-scientists in our work will help achieve an incredibly interesting biotechnology revolution,” she predicted. This was molecular biology’s moment.

Thanks to everybody who does his work and job well. Doctors, Teachers, builders, chefs, parents, students, and anyone who does his best in his duties faithfully and sincerely deserve to be thanked and acknowledged. Working hard to achieve the best isn't like running away from responsibilities, so thanks to all the hard workers around the world for your patience, efforts, achievements.

In 1994, Friedman wrote a memo marked “Very Confidential” to Raymond, Mortimer, and Richard Sackler. The market for cancer pain was significant, Friedman pointed out: four million prescriptions a year. In fact, there were three-quarters of a million prescriptions just for MS Contin. “We believe that the FDA will restrict our initial launch of OxyContin to the Cancer pain market,” Friedman wrote. But what if, over time, the drug extended beyond that? There was a much greater market for other types of pain: back pain, neck pain, arthritis, fibromyalgia. According to the wrestler turned pain doctor John Bonica, one in three Americans was suffering from untreated chronic pain. If that was even somewhat true, it represented an enormous untapped market. What if you could figure out a way to market this new drug, OxyContin, to all those patients? The plan would have to remain secret for the time being, but in his memo to the Sacklers, Friedman confirmed that the intention was “to expand the use of OxyContin beyond Cancer patients to chronic non-malignant pain.” This was a hugely audacious scheme. In the 1940s, Arthur Sackler had watched the introduction of Thorazine. It was a “major” tranquilizer that worked wonders on patients who were psychotic. But the way the Sackler family made its first great fortune was with Arthur’s involvement in marketing the “minor” tranquilizers Librium and Valium. Thorazine was perceived as a heavy-duty solution for a heavy-duty problem, but the market for the drug was naturally limited to people suffering from severe enough conditions to warrant a major tranquilizer. The beauty of the minor tranquilizers was that they were for everyone. The reason those drugs were such a success was that they were pills that you could pop to relieve an extraordinary range of common psychological and emotional ailments. Now Arthur’s brothers and his nephew Richard would make the same pivot with a painkiller: they had enjoyed great success with MS Contin, but it was perceived as a heavy-duty drug for cancer. And cancer was a limited market. If you could figure out a way to market OxyContin not just for cancer but for any sort of pain, the profits would be astronomical. It was “imperative,” Friedman told the Sacklers, “that we establish a literature” to support this kind of positioning. They would suggest OxyContin for “the broadest range of use.” Still, they faced one significant hurdle. Oxycodone is roughly twice as potent as morphine, and as a consequence OxyContin would be a much stronger drug than MS Contin. American doctors still tended to take great care in administering strong opioids because of long-established concerns about the addictiveness of these drugs. For years, proponents of MS Contin had argued that in an end-of-life situation, when someone is in a mortal fight with cancer, it was a bit silly to worry about the patient’s getting hooked on morphine. But if Purdue wanted to market a powerful opioid like OxyContin for less acute, more persistent types of pain, one challenge would be the perception, among physicians, that opioids could be very addictive. If OxyContin was going to achieve its full commercial potential, the Sacklers and Purdue would have to undo that perception.

To compare yourself with anyone else is to do an injustice either to yourself or to the other person. [...] For everyone has a different kind of start. But the person whose start was more difficult, whose fate was less kind, can be credited with the greater personal achievement, other things being equal. Since, however, all aspects of the situation imposed by fate can never be assessed, there is simply no basis and no standard for a comparison of achievements.

You might wonder why a waitress, bricklayer, or doctor—individuals neither born into a warrior heritage nor involved in the profession of arms—would want to think of themselves as warriors in today’s society. One could have asked Funakoshi the same question. If you recall, the warrior caste in Okinawa and Japan were abolished shortly after his birth. He no longer had any legal status as a warrior. In fact, he was a school teacher by occupation. But that didn’t change his identity. He was still a member of an elite part of society. Warriors are special people. Since they understand the concept of honor, they set their ethical standards above most of the rest of society. Since they pattern their lives around the pursuit of excellence, they tend to achieve in their chosen vocations. Why would people in today’s society want to think of themselves as warriors? Because warriorship is an extraordinary and powerful way to live!

Most curable sickness can now be diagnosed and treated by laymen. People find it so difficult to accept this statement because the complexity of medical ritual has hidden from them the simplicity of its basic procedures. It took the example of the barefoot doctor in China to show how modern practice by simple workers in their spare time could, in three years, catapult health care in China to levels unparalleled elsewhere. In most other countries health care by laymen is considered a crime. A seventeen-year-old friend of mine was recently tried for having treated some 130 of her high-school colleagues for VD. She was acquitted on a technicality by the judge when expert counsel compared her performance with that of the U.S. Health Service. Nowhere in the U.S.A. can her achievement be considered "standard," because she succeeded in making retests on all her patients six weeks after their first treatment. Progress should mean growing competence in self-care rather than growing dependence. 5

What would yield the greater benefit to mankind: if I spent the afternoon taking stock in my dispensary, or if I went to the beach and took off my clothes and lay in my underpants absorbing the benign spring sun, watching the children frolic in the water, later buying an ice-cream from the kiosk on the parking lot, if the kiosk is still there? What did Noël ultimately achieve labouring at his desk to balance the bodies out against the bodies in? Would he not be better off taking a nap? Maybe the universal sum of happiness would be increased if we declared this afternoon a holiday and went down to the beach, commandant, doctor, chaplain, PT instructors, guards, dog-handlers all together with the six hard cases from the detention block, leaving behind the concussion case to look after things. Perhaps we might meet some girls. For what reason were we waging the war, after all, but to augment the sum of happiness in the universe? Or was I misremembering, was that another war I was thinking of?

Our aim must be to help our patient to achieve the highest possible activation of his life, to lead him, so to speak, from the state of a “pattens” to that of an “agens.” With this in view we must not only lead him to experience his existence as a constant effort to actualize values. We must also show him that the task he is responsible for is always a specific task. It is specific in a twin sense: one, that the task varies from person to person—in accord with the uniqueness of each person. Two, that it changes from hour to hour, in accord with the singularity of every situation. We need only remind ourselves of what Scheler has called “situational values” in contrast to the “eternal” values which are valid at all times and for everyone. In a sense these situational values are always there, waiting until their hour strikes and a man seizes the single opportunity to actualize them. If that opportunity is missed, they are irrevocably lost; the situational value remains forever unrealized. The man has missed out on it.

He reached into his jacket pocket. Over the years, people had often commented on his ability to produce exactly the right item from his pockets at exactly the right time. Some had speculated that his pockets were extensions of the TARDIS, others had guessed he was just lucky. But then, they’d never read Yeltstrom’s Karma and Flares: The Importance of Fashion Sense to the Modern Zen Master. They didn’t appreciate the things a sentient life-form could achieve, if he was totally at one with the lining of his jacket.

Zee brought in Yale University substance abuse experts to describe the sudden physical and psychological stress caused by dopesickness, outlining a hard truth that many Americans still fail to grasp: Opioid addiction is a lifelong and typically relapse-filled disease. Forty to 60 percent of addicted opioid users can achieve remission with medication-assisted treatment, according to 2017 statistics, but sustained remission can take as long as ten or more years. Meanwhile, about 4 percent of the opioid-addicted die annually of overdose.

The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

We become more successful when we are happier and more positive. For example, doctors put in a positive mood before making a diagnosis show almost three times more intelligence and creativity than doctors in a neutral state, and they make accurate diagnoses 19 percent faster. Optimistic salespeople outsell their pessimistic counterparts by 56 percent. Students primed to feel happy before taking math achievement tests far outperform their neutral peers. It turns out that our brains are literally hardwired to perform at their best not when they are negative or even neutral, but when they are positive.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration... Existential frustration is neither pathological or pathogenic. A man’s concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. It may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient’s existential despair under a heap of tranquilizing drugs.

Now sensitiveness to the state of mind of the public is a difficult thing to achieve or maintain. Any man can tell you with more or less accuracy and clearness his own reactions on any particular issue. But few men have the time or the interest or the training to develop a sense of what other persons think or feel about the same issue. In his own profession the skilled practitioner is sensitive and understanding. lhe lawyer can tell what argument will appeal to court or jury. “The salesman can tell what points to stress to his prospective buyers. The politician can tell what to emphasize to his audience, but the ability to estimate group reactions on a large scale over a wide geographic and psychological area is a specialized ability which must be developed with the same painstaking self-criticism and with the same dependence on experience that are required for the development of the clinical sense in the doctor or the surgeon. The significant revolution of modern times is not industrial or economic or political, but the revolution which is taking place in the art of creating consent among the governed. Within the life of the new generation now in control of affairs, persuasion has become a self-conscious art and a regular organ of popular government. None of us begins to understand the consequences, but it is no daring prophecy to say that the knowledge of how to create consent will alter every political premise. Under the impact of propaganda, not necessarily in the sinister meaning of the world alone, the only constants of our thinking have become variables. It is no longer possible, for example, to believe in the cardinal dogma of democracy that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception and to farms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience or the accidents of casual opinion if we are to deal with the world beyond our reach.

They put me in jail. Holy shit. They put me in fucking jail. Call my mother and tell her I love her, call my father and tell him I can’t loan him any more money, call my grandmother and tell her she needs to stop day drinking. I am never getting out of this. All right, on the plus side, it’s not like I’m sitting in a city jail. It’s a hotel holding room, which basically means beige-colored carpet with beige walls and a beige futon. In Vegas, if they put you in beige, you are seriously fucked. No sequins or rhinestones anywhere means I must have done something abominable. Okay. I take three deep breaths, trying to achieve my zone neutrality. Or something. I don’t know! Okay, keep calm, Julia. Maybe they can help. Maybe they can help piece together whatever insane stuff you did last night. Or rather, the weird shit that your David Tennant personality did. On second thought, maybe talking about Doctor Who would be a very bad thing right now. The door opens, and Gray Suit— his name’s actually Todd, but I’m sticking with Gray Suit— enters and sits down in a chair opposite me. “Now Ms. Stevens—” “I’m not going to prison,” I blurt out. “I’m too soft. I watched Orange is the New Black. I don’t want to eat tampon sandwiches.” Gray Suit blinks slowly. “Okay. I’ll bear that in mind.” “Look, what the hell am I even doing here?” I snap. Great, Julia. Get snippy with the authorities. This’ll go down swimmingly. “What is happening?” Gray Suit sighs. “It’s about what you did last night, Ms. Stevens.

It was about this same time that Oppenheimer met the great Danish physicist Niels Bohr, whose lectures he had attended at Harvard. Here was a role model finely attuned to Robert’s sensibilities. Nineteen years older than Oppenheimer, Bohr was born—like Oppenheimer—into an upper-class family surrounded by books, music and learning. Bohr’s father was a professor of physiology, and his mother came from a Jewish banking family. Bohr obtained his doctorate in physics at the University of Copenhagen in 1911. Two years later, he achieved the key theoretical breakthrough in early quantum mechanics by postulating “quantum jumps” in the orbital momentum of an electron around the nucleus of an atom. In 1922, he won the Nobel Prize for this theoretical model of atomic structure.

Consider taking L-tyrosine, vitamin D3, vitamin K2, vitamin A, and zinc supplements to achieve healthy hormone levels. If possible, get your vitamin D and zinc levels tested first to see if yours are low. •​Go through your toiletries and personal care products and get rid of everything containing phthalates and parabens, which mimic hormones in the body and disrupt your natural hormone function. •​If you can, see a functional medicine or anti-aging doctor for a full hormonal workup. If you are deficient in certain hormones and the above advice does not work, explore bioidentical hormone replacement therapy under the care of a trusted physician. •​If you are over forty and have clear signs of low sex hormones, it’s probably safe and likely beneficial to try 25 to 50 mg of DHEA without a lab test.

Is not the history of the world no more than a record of violence and death cut in stone? It is a terrible, lonely, loveless thing to know it, and see—as I realize now the doctor saw before me—that the only justification is in the attempt, not in the achievement, for there is no achievement; to know that each day may dawn fair or fairer than the last, and end as horribly wretched or more. Can those things that drive men to their ends be ever stilled, or will they only thrive and grow and yet more hideously clash one against the other so long as man himself is not stilled? Can I look out at these cold stars in this black sky and believe in my heart of hearts that it was this sky that hung over Bethlehem, and that a star such as these stars glittered there to raise men’s hearts to false hopes forever?

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

Close friendships, Gandhi says, are dangerous, because “friends react on one another” and through loyalty to a friend one can be led into wrong-doing. This is unquestionably true. Moreover, if one is to love God, or to love humanity as a whole, one cannot give one's preference to any individual person. This again is true, and it marks the point at which the humanistic and the religious attitude cease to be reconcilable. To an ordinary human being, love means nothing if it does not mean loving some people more than others. The autobiography leaves it uncertain whether Gandhi behaved in an inconsiderate way to his wife and children, but at any rate it makes clear that on three occasions he was willing to let his wife or a child die rather than administer the animal food prescribed by the doctor. It is true that the threatened death never actually occurred, and also that Gandhi — with, one gathers, a good deal of moral pressure in the opposite direction — always gave the patient the choice of staying alive at the price of committing a sin: still, if the decision had been solely his own, he would have forbidden the animal food, whatever the risks might be. There must, he says, be some limit to what we will do in order to remain alive, and the limit is well on this side of chicken broth. This attitude is perhaps a noble one, but, in the sense which — I think — most people would give to the word, it is inhuman. The essence of being human is that one does not seek perfection, that one is sometimes willing to commit sins for the sake of loyalty, that one does not push asceticism to the point where it makes friendly intercourse impossible, and that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one's love upon other human individuals. No doubt alcohol, tobacco, and so forth, are things that a saint must avoid, but sainthood is also a thing that human beings must avoid. There is an obvious retort to this, but one should be wary about making it. In this yogi-ridden age, it is too readily assumed that “non-attachment” is not only better than a full acceptance of earthly life, but that the ordinary man only rejects it because it is too difficult: in other words, that the average human being is a failed saint. It is doubtful whether this is true. Many people genuinely do not wish to be saints, and it is probable that some who achieve or aspire to sainthood have never felt much temptation to be human beings. If one could follow it to its psychological roots, one would, I believe, find that the main motive for “non-attachment” is a desire to escape from the pain of living, and above all from love, which, sexual or non-sexual, is hard work. But it is not necessary here to argue whether the other-worldly or the humanistic ideal is “higher”. The point is that they are incompatible. One must choose between God and Man, and all “radicals” and “progressives”, from the mildest Liberal to the most extreme Anarchist, have in effect chosen Man.

Two weeks ago, Aaron and Isaac, I learned your mother Laura has breast cancer. My heart feels impaled. These words, so useless and feeble. Laura is only thirty-five years old. Her next birthday will be in only three days. I write this letter to you, my sons, with the hope that one day in the future you will read it and understand what happened to our family. Together, your mother and I have created and nurtured an unbreakable bond that has transformed us into an unlikely team. A Chicano from El Paso, Texas. A Jew from Concord, Massachusetts. I want you to know your mother. She has given me hope when I have felt none; she has offered me kindness when I have been consumed by bitterness. I believe I have taught her how to be tough and savvy and how to achieve what you want around obstacles and naysayers. Our hope is that the therapies we are discussing with her doctors will defeat her cancer. But a great and ominous void has suddenly engulfed us at the beginning of our life as a family. This void suffocates me.

Interviewer: Have you ever felt as if there was a struggle going on inside of you as to who you really are? Patient: Yes, for years, and I still can't find out who the fuck am I, man. Excuse my language, doctor. I don't know who the fuck l am. Interviewer: What do you mean by that? Patient: Who is [A.B.]? Who the fuck am I? I don't know. I don't know who I am. I really don't know who I am. I look at the rest of my family and I say, "I ain't part of this family, man, this can't be. They're all different than me. They also look alike, but they look different to me." (SCID-D interview, unpublished transcript) As the preceding example indicates, the theme of puzzlement is characteristic of patients at all levels of educational achievement and verbal ability. The clinician should be alert to the presence of this theme in the self-descriptions of all patients endorsing dissociative symptoms, not just in those of patients who completed a college degree or who are accustomed to introspection and self-analysis.

Why should “gratitude” be an emotion that is denied to the devil? Dostoevsky leaves this unanswered. But it is worth reflecting on. For acts of deconstruction and destruction can be performed with extraordinary ease. Such ease that they might as well be the habits of the devil. A great building such as a church or a cathedral can take decades — even centuries — to build. But it can be burned to the ground or otherwise brought down in an afternoon. Similarly, the most delicate canvas or work of art can be the product of years of craft and labor, and it can be destroyed in a moment. The human body is the same. I once read a particular detail of the genocide in Rwanda in 1994. A gang of Hutus had been at their work and among the people they macheted that day was a Tutsi doctor. As his brains spilled out onto the roadside, one of his killers mocked the idea that these were meant to be the brains of a doctor. How did his learning look now? All the years of education and learning, all the knowledge and experience in that head was destroyed in a moment by people who had achieved none of those things.

It would be a mistake to imagine that drug companies are the only people applying pressure for fast approvals. Patients can also feel they are being deprived of access to drugs, especially if they are desperate. In fact, in the 1980s and 1990s the key public drive for faster approvals came from an alliance forged between drug companies and AIDS activists such as ACT UP. At the time, HIV and AIDS had suddenly appeared out of nowhere, and young, previously healthy gay men were falling ill and dying in terrifying numbers, with no treatment available. We don’t care, they explained, if the drugs that are currently being researched for effectiveness might kill us: we want them, because we’re dying anyway. Losing a couple of months of life because a currently unapproved drug turned out to be dangerous was nothing, compared to a shot at a normal lifespan. In an extreme form, the HIV-positive community was exemplifying the very best motivations that drive people to participate in clinical trials: they were prepared to take a risk, in the hope of finding better treatments for themselves or others like them in the future. To achieve this goal they blocked traffic on Wall Street, marched on the FDA headquarters in Rockville, Maryland, and campaigned tirelessly for faster approvals.

We must never forget that we may also find meaning in life even when confronted with a hopeless situation, when facing a fate that cannot be changed. For what then matters is to bear witness to the uniquely human potential at its best, which is to transform a personal tragedy into a triumph, to turn one’s predicament into a human achievement. When we are no longer able to change a situation—just think of an incurable disease such as inoperable cancer—we are challenged to change ourselves. Let me cite a clear-cut example: Once, an elderly general practitioner consulted me because of his severe depression. He could not overcome the loss of his wife who had died two years before and whom he had loved above all else. Now, how could I help him? What should I tell him? Well, I refrained from telling him anything but instead confronted him with the question, “What would have happened, Doctor, if you had died first, and your wife would have had to survive you?” “Oh,” he said, “for her this would have been terrible; how she would have suffered!” Whereupon I replied, “You see, Doctor, such a suffering has been spared her, and it was you who have spared her this suffering—to be sure, at the price that now you have to survive and mourn her.” He said no word but shook my hand and calmly left my office. In some way, suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice.

It is surely absurd to seek God in terms of a preconceived idea of what God is. To seek thus is only to find what we know already, which is why it is so easy to deceive oneself into all manner of “supernatural” experiences and visions. To believe in God and to look for the God you believe in is simply to seek confirmation of an opinion. To ask for a revelation of God’s will, and then to “test” it by reference to your preconceived moral standards is to make a mockery of asking. You knew the answer already. Seeking for “God” in this way is no more than asking for the stamp of absolute authority and certainty on what you believe in any case, for a guarantee that the unknown and the future will be a continuation of what you want to retain from the past—a bigger and better fortress for “I.” Ein feste Burg! If we are open only to discoveries which will accord with what we know already, we may as well stay shut. This is why the marvelous achievements of science and technology are of so little real use to us. It is in vain that we can predict and control the course of events in the future, unless we know how to live in the present. It is in vain that doctors prolong life if we spend the extra time being anxious to live still longer. It is in vain that engineers devise faster and easier means of travel if the new sights that we see are merely sorted and understood in terms of old prejudices. It is in vain that we get the power of the atom if we are just to continue in the rut of blowing people up.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development. Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment.

It is very important to note, however, that the only segment of the population from whom changing our social and economic conditions in the ways that prevent violence would exact a higher cost would be the extremely wealthy upper, or ruling, class — the wealthiest one per cent of the population (which in the United States today controls some 39 per cent of the total wealth of the nation, and 48 per cent of the financial wealth, as shown by Wolff in Top Heavy (1996). The other 99 per cent of the population — namely, the middle class and the lower class — would benefit, not only form decreased rates of violence (which primarily victimize the very poor), but also from a more equitable distribution of the collective wealth and income of our unprecedentedly wealthy societies. Even on a worldwide scale, it would require a remarkably small sacrifice from the wealthiest individuals and nations to raise everyone on earth, including the populations of the poorest nations, above the subsistence level, as the United Nations Human Development Report 1998, has shown. I emphasize the wealthiest individuals as well as nations because, as the U.N. report documents, a tiny number of the wealthiest individuals actually possess wealth on a scale that is larger than the annual income of most of the nations of the earth. For example, the three richest individuals on earth have assets that exceed the combined Gross Domestic Product of the fortyeight poorest countries! The assets of the 84 richest individuals exceed the Gross Domestic Product of the most populous nation on earth, China, with 1.2 billion inhabitants. The 225 richest individuals have a combined wealth of over $1 trillion, which is equal to the annual income of the poorest 47 per cent of the world's population, or 2.5 billion people. By comparison, it is estimated that the additional cost of achieving and maintaining universal access to basic education for all, basic health care for all, reproductive health care for all women, adequate food for all and safe water and sanitation for all is roughly $40 billion a year. This is less than 4 per cent of the combined wealth of the 225 richest people in the world. It has been shown throughout the world, both internationally and intranationally, that reducing economic inequities not only improves physical health and reduces the rate of death from natural causes far more effectively than doctors, medicines, and hospitals; it also decreases the rate of death from both criminal and political violence far more effectively than any system of police forces, prisons, or military interventions ever invented.

These worm-eaten physiological casualties are all men of ressentiment, a whole, vibrating realm of subterranean revenge, inexhaustible and insatiable in its eruptions against the happy, and likewise in masquerades of revenge and pretexts for revenge: when will they actually achieve their ultimate, finest, most sublime triumph of revenge? Doubtless if they succeeded in shoving their own misery, in fact all misery, on to the conscience of the happy: so that the latter eventually start to be ashamed of their happiness and perhaps say to one another: ‘It’s a disgrace to be happy! There is too much misery!’ . . . But there could be no greater or more disastrous mis- understanding than for the happy, the successful, those powerful in body and soul to begin to doubt their right to happiness in this way. Away with this ‘world turned upside down’! Away with this disgraceful molly- coddling of feeling! That the sick should not make the healthy sick – and this would be that kind of mollycoddling – ought to be the chief concern on earth: – but for that, it is essential that the healthy should remain sep- arated from the sick, should even be spared the sight of the sick so that they do not confuse themselves with the sick. Or would it be their task, perhaps, to be nurses and doctors? . . . But they could not be more mis- taken and deceived about their task, – the higher ought not to abase itself as the tool of the lower, the pathos of distance ought to ensure that their tasks are kept separate for all eternity! Their right to be there, the prior- ity of the bell with a clear ring over the discordant and cracked one, is clearly a thousand times greater: they alone are guarantors of the future, they alone have a bounden duty to man’s future. What they can do, what they should do, is something the sick must never do: but so that they can do what only they should, why should they still be free to play doctor, comforter and ‘saviour’ to the sick? . . . And so we need good air! good air! At all events, well away from all madhouses and hospitals of culture! And so we need good company, our company! Or solitude, if need be! But at all events, keep away from the evil fumes of inner corruption and the secret, worm-eaten rottenness of disease! . . . So that we, my friends, can actually defend ourselves, at least for a while yet, against the two worst epidemics that could possibly have been set aside just for us – against great nausea at man! Against deep compassion for man! . . . If you have comprehended in full – and right here I demand profound apprehension, profound comprehension – why it can absolutely not be the task of the healthy to nurse the sick, to make the sick healthy, then another necessity has also been comprehended, – the necessity of doctors and nurses who are sick themselves: and now we have and hold with both hands the meaning of the ascetic priest.

But I had no need to suppose anything of the sort, she might well have disdained the use of her eyes to ascertain what her instinct must have adequately enough detected, for, throughout her service with me and my parents, fear, prudence, alertness and cunning had finally taught her that instinctive and almost divinatory knowledge of us that the sailor has of the sea, the quarry of the hunter, and if not the doctor then often the patient of the disease. All the knowledge she was in the habit of acquiring would have astounded anyone for as good a reason as the advanced state of certain areas of knowledge among the ancients, given the almost negligible means of information at their disposal (hers were no less so: a handful of chance remarks forming barely a twentieth part of our conversation at dinner, gleaned in passing by the butler and inaccurately transmitted to the staff quarters). Even her mistakes resulted, like theirs, like the fables in which Plato believed, from a false conception of the world and from preconceived ideas rather than from an inadequacy of material resources... But if the drawbacks of her position as a servant had not prevented her from acquiring the learning indispensable to the art which was its ultimate goal – the art of confounding us by communicating the results of her discoveries – the constraints on her time had been even more effective; here hindrance had not merely been content not to paralyse her enthusiasm, it had powerfully fired it. And of course Françoise neglected no auxiliary stimulant, like diction and attitude for instance. While she never believed anything we said to her when we wanted her to believe it, and since she accepted beyond a shadow of doubt the absurdest things anyone of her own status told her which might at the same time offend our views, in the same way that her manner of listening to our assertions pointed to her incredulity, so the tone she used to report (indirection enabling her to fling the most offensive insults at us with impunity) a cook’s account of threatening her employers and forcing any number of concessions out of them by treating them like dirt in public, indicated that she treated the story as gospel truth. Françoise even went so far as to add: ‘If I’d been the mistress, I’d have been very put out, I can tell you.’ However much, despite our initial dislike of the lady on the fourth floor, we might shrug our shoulders at this unedifying tale as if it were an unlikely fable, its teller knew just how to invest her tone with all the trenchant punch of the most unshakeable and infuriating confidence in what she was saying. But above all, just as writers, when their hands are tied by the tyranny of a monarch or of poetic convention, by the strict rules of prosody or state religion, often achieve a power of concentration they would not have done under a system of political freedom or literary anarchy, so Françoise, by not being free to respond to us in an explicit manner, spoke like Tiresias and would have written like Tacitus.5 She knew how to contain everything she could not express directly in a sentence we could not denounce without casting aspersions on ourselves, in less than a sentence in fact, in a silence, in the way she placed an object.

So you mustn’t be frightened, dear Mr. Kappus, if a sadness rises in front of you, larger than any you have ever seen; if an anxiety, like light and cloud-shadows, moves over your hands and over everything you do. You must realize that something is happening to you, that life has not forgotten you, that it holds you in its hand and will not let you fall. Why do you want to shut out of your life any uneasiness, any misery, any depression, since after all you don’t know what work these conditions are doing inside you? Why do you want to persecute yourself with the question of where all this is coming from and where it is going? Since you know, after all, that you are in the midst of transitions and you wished for nothing so much as to change. If there is anything unhealthy in your reactions, just bear in mind that sickness is the means by which an organism frees itself from what is alien; so one must simply help it to be sick, to have its whole sickness and to break out with it, since that is the way it gets better. In you, dear Mr. Kappus, so much is happening now; you must be patient like someone who is sick, and confident like someone who is recovering; for perhaps you are both. And more: you are also the doctor, who has to watch over himself. But in every sickness there are many days when the doctor can do nothing but wait. And that is what you, insofar as you are your own doctor, must now do, more than anything else. Don’t observe yourself too closely. Don’t be too quick to draw conclusions from what happens to you; simply let it happen. Otherwise it will be too easy for you to look with blame (that is: morally) at your past, which naturally has a share in everything that now meets you. But whatever errors, wishes, and yearnings of your boyhood are operating in you now are not what you remember and condemn. The extraordinary circumstances of a solitary and helpless childhood are so difficult, so complicated, surrendered to so many influences and at the same time so cut off from all real connection with life that, where a vice enters it, one may not simply call it a vice. One must be so careful with names anyway; it is so often the name of an offense that a life shatters upon, not the nameless and personal action itself, which was perhaps a quite definite necessity of that life and could have been absorbed by it without any trouble. And the expenditure of energy seems to you so great only because you overvalue victory; it is not the 'great thing' that you think you have achieved, although you are right about your feeling; the great thing is that there was already something there which you could replace that deception with, something true and real. Without this even your victory would have been just a moral reaction of no great significance; but in fact it has become a part of your life. Your life, dear Mr. Kappus, which I think of with so many good wishes. Do you remember how that life yearned out of childhood toward the 'great thing'? I see that it is now yearning forth beyond the great thing toward the greater one. That is why it does not cease to be difficult, but that is also why it will not cease to grow. And if there is one more thing that I must say to you, it is this: Don’t think that the person who is trying to comfort you now lives untroubled among the simple and quiet words that sometimes give you much pleasure. His life has much trouble and sadness, and remains far behind yours. If it were otherwise, he would never have been able to find those words.

It is exceedingly interesting and attractive to be a successful business man, or railroad man, or farmer, or a successful lawyer or doctor; or a writer, or a president, or a ranchman, or the colonel of a fighting regiment, or to kill grizzly bears and lions. But for unflagging interest and enjoyment, a household of children, if things go reasonably well, certainly makes all other forms of success and achievement lose their importance by comparison.

You may very well not be aware of the sickness, but I guarantee you have got experienced it. The Builder’s Block psychological sickness has affected almost every Minecraft player at least once, which is quite typical. The illness is contagious, but in an odd manner; it is going to force anyone to give you the nausea publicly through a really uninformative and rushed forum thread. Humans are not susceptible to this as being a type of transmission, but, and sometimes are trying to help the victim by replying to the poorly created thread, frequently neglecting to achieve this. Happily, the nausea has perhaps not been proven deadly, nonetheless it is proven to mentally stress players which can be affected. Signs There's a obscure set of symptoms one might expect you'll feel. You might perhaps have Builder’s Block when you've got one thing such as the following: •​lack of ideas to help keep you busy in Minecraft •​The sudden disinterest of continuing a project in Minecraft •​Feeling bored •​The urge to hit one’s head against a nearby wall for a few ideas •​Uncontrollable urges to press [ESC] and [ALT]+[F4] The illness is famous to alter between players. It is extremely not likely that you will suffer from all of the aforementioned indications, and when you do have problems with them all at one period of time, please avoid calling any health-related doctor as it can cause undesired psychological treatment. Treatment Healing Builder’s Block is generally benign. First, attempt to ‘mine it off’. That is, mine for resources you may/may not want. If you are not willing to invest as much as 3 hours attempting to heal your illness, decide to try one of many following to get motivation: •​Bing: Look into random such things as your preferred video gaming level or let’s play person. •​Minecraft Forums: Search the forum for other people’s projects and prefer to assist them away. NEVER POST A THREAD; it'll oftimes be ignored or turn for the worst. •​Minecraft: Explore. See if something demands a structure or statue. That overhang is screaming at one to become a wonderful hanging city.

International Intelligence Agencies and their hired ones avoid the weapons now; however, they utilize deadly chemicals to kill their rivals, whether high level or low level; whereas, doctors diagnose that as a natural death. Virtually, becoming infected and victim of deathly diseases through chemicals, is neither known publicly yet, nor common ones believe in it. As a fact, Intelligence mafia can achieve and gain every task for their interests indeed.

Just like the pro athletes do, you can start a few days ahead of time by doing the following: • Take ½ milligram of melatonin at specific times during the day (it depends on how many time zones you’re crossing and which direction you’re going). • Soak up (or avoid) bright light exposure in the mornings and/or evenings. • Gradually move your sleep and wake times to help you achieve alignment with the new time. • For the custom specifics you’ll need to make this work, talk to your doctor or a sleep physician once you know your travel details, or try a jet lag optimization calculator, which is easy to find online.

The more indexing your content achieves, the more the internet will recognize your site as a credible resource that establishes authority. Websites that utilize blogging see a significant increase in links.

Religion has lost many of the functions it once had. To explain the world, we have science. To control it, we have technology. To negotiate power, we have democratic politics. To achieve prosperity, we have a market economy. If we are ill, we go to a doctor, not a priest. If we feel guilty, we can go to a psychotherapist; we have no need of a confessor.

What may be achieved, perhaps, is nothing more than this: to gaze at Sartre’s mountains of thought, but from a distance, so that only the contours are visible in the mental heavens, and not to get lost amid the peaks and valleys. Sartre’s Flaubert is the Sartre-Flaubert, and should remain such. It is now left to others to discover their own Flaubert-Flaubert according to the map each sketches out for himself. For what it’s worth, we have an example before us now.

Smile Before Pills (Sonnet 1402) The only permanence we have is each other, The only paradise we have is each other. Heaven is as real as we are to each other, Most potent medicine we have is each other. One moment of love is time eternal, 100 years of hate are but ghost of wild past. One rebellion of love is destiny in making, 100 rituals of hate are just monkeys' mass. A smile works faster than a pill, both metaphorically and physiologically. Pills take hours to reach your bloodstream, while a smile triggers instant release of neurochemicals, which alleviates pain and facilitates immunity. Sure, pills and prescriptions are a scientific boon, They achieve wonders where organic powers fall short. Yet, there is no prescription for a mannerless medico, There is no pharmaceutical cure for a medical upstart.

Happiness is achieved through sacrifice. Do not look outside for what is to be found inside. Do not expect from others what you yourselves can and are called to be or to do.

most Obligers can’t self-generate outer accountability; they must find true external sources. They need accountability to feel real. As one Obliger put it: I respond poorly to “gimmicky” accountability. If someone is holding me accountable as a way of doing me a favor and helping me to achieve a goal, I know I have no real obligation to that person. When I was working on my doctoral dissertation, I had frequent check-ins with my thesis adviser—but never had much progress to show. We both knew I was behind, and my adviser was disappointed, but I knew that my lack of progress didn’t matter to her career. There were no consequences for her, just for me. In the end, the only thing that helped was to find another person in the same program who was struggling with the same procrastination problem. We’d hold each other accountable—and I knew that if I dropped the ball or didn’t show up, then my partner would lose the feeling of accountability and stop working, too.

to cure chronic diseases one needs to achieve a blood level of Vitamin D3 of 150 ng/ml or higher (=375 nmol/L).

the first secret I share with you: You are here for a reason. Each of us is here to connect with our unique gifts; this is what activates our desire to be alive. Achieving this connection isn’t necessarily the point. The search counts for far more. The process of “finding our juice” keeps us vital.

They say that he vast majority of individuals with neurological disorders or genetic predispositions do not engage in criminal behavior. Really?A baby is born innocent, and like some children who develop criminality in their early ages while living in the best environment, there are who become doctors in the darkest environment. Therefore, individuals growing up in adverse environments and still achieving success, such as becoming doctors, highlights the resilience and potential for positive growth that exists within every individual. This is not just a piece of the puzzle, but the entire puzzle. If you grow up in a great environment, but you have an urge of committing crime, you simply will and this is called genetic predispositions and/or neurological abnormalities, which is inherited.

As Theodore Roosevelt explained: There are many kinds of success in life worth having. It is exceedingly interesting and attractive to be a successful businessman, or railway man, or farmer, or a successful lawyer or doctor; or a writer, or a President, or a ranchman, or the colonel of a fighting regiment, or to kill grizzly bears and lions. But for unflagging interest and enjoyment, a household of children, if things go reasonably well, certainly makes all other forms of success and achievement lose their importance by comparison.

Outcome Based Education The first time you read this poem I need you to remember something They do not teach you in school Like Doctor’s, Lawyers, Soldiers, Teachers don’t have an oath, not at all Yet, students aren’t footballs They aren’t The student aren’t born dull or bright Teachers make them that way, a plight Obe comes for rescue to make learning, a delight Yet, is content about Obe too abstract to understand? Is the material about Obe too tough to grasp and comprehend? Do a new way to be adopted to explain and define Obe? Its an easy concept once you agree Outcomes are not scores, averages or grade point Only needs is to look education from a new viewpoint Obe is holistic way of enlightening and empowering learners It is a paradigm shift to make them achievers Obe is what they’ll be able to know and do Skills and knowledge they need to have at debut Course Outcome(CO) is what they’ll know after each course This is the skill they will acquire without any force Program Specific Outcomes(PSO) are specific to program, USPs of department, its hologram What they’ll be able to do at time of graduation accomplishment, achievement, acclamations Program Educational Objectives(PEOs) are the achievements they’ll have in their career Indicates what they’ll achieve and how they perform during first few years Program Outcomes (POs) is what they’ll be able to know and do upon graduation Skills, knowledge and behaviour they’ll acquire, will give their career acceleration. Obe wants all learner to learn and be successful 1 paradigm 2 purpose 3 premises 4 principles 5 Practices of obe makes you accountable ----------------By Dr. Kshitij Shinghal Special thanks to Dr. William Spady and references from his book “ Outcome Based Education: Critical Issues

Intuitive information—unuttered, mind-locked data—does pass from person to person. Energy medicine is largely dependent upon a practitioner getting an image, gut sense, or inner messages that provide diagnostic and treatment insight. Edgar Cayce, a well-known American psychic, was shown to be 43 percent accurate in his intuitive diagnoses in a posthumous analysis made from 150 randomly selected cases.43 Medical doctor C. Norman Shealy tested now well-known intuitive Caroline Myss, who achieved 93 percent diagnostic accuracy when given only a patient’s name and birth date.44 Compare these statistics to those of modern Western medicine. A recent study published by Health Services Research found significant errors in diagnostics in reviewed cases in the 1970s to 1990s, ranging from 80 percent error rates to below 50 percent. Acknowledging that “diagnosis is an expression of probability,” the paper’s authors emphasized the importance of doctor-patient interaction in gathering data as a way to improve these rates.45 A field transfers information through a medium—even to the point that thought can produce a physical effect, thus suggesting that T-fields might even predate, or can at least be causative to, L-fields. One study, for example, showed that accomplished meditators were able to imprint their intentions on electrical devices. After they concentrated on the devices, which were then placed in a room for three months, these devices could create changes in the room, including affecting pH and temperature.46 Thought fields are most often compared to magnetic fields, for there must be an interconnection to generate a thought, such as two people who wish to connect. Following classical physics, the transfer of energy occurs between atoms or molecules in a higher (more excited) energy state and those in a lower energy state; and if both are equal, there can be an even exchange of information. If there really is thought transmission, however, it must be able to occur without any physical touch for it to be “thought” or magnetic in nature versus an aspect of electricity. Besides anecdotal evidence, there is scientific evidence of this possibility. In studying semiconductors, solid materials that have electrical conduction between a conductor and an insulator, noteworthy scientist Albert Szent-Györgyi, who won the Nobel Prize in 1937, discovered that all molecules forming the living matrix are semiconductors. Even more important, he observed that energies can flow through the electromagnetic field without touching each other.47 These ideas would support the theory that while L-fields provide the blueprints for the body, T-fields carry aspects of thought and potentially modify the L-fields, influencing or even overriding the L-field of the body.48