Domain Name Quotes

How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one's country; is it hate of one's uncountry? Then it's not a good thing. Is it simply self-love? That's a good thing, but one mustn't make a virtue of it, or a profession... Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

...But the heart is not a computer that can be upgraded so quickly and easily with the latest version of love. Love cannot be sealed hermetically inside a tight box like any other on the store shelf; even though the word itself is in public domain, its quality is not. Love cannot promise a full customer satisfaction garanteed or a whole lifetime of dreams shared refunded, with no questions asked. Love cannot be agreed to in terms and conditions as quickly as the "Next" button being clicked. These unspoken terms and conditions grow and develop over time until it gets very messy, and no one remembers how such a mess of accusation and anger was able to overshadow their pure ecstasy of love, the spark between two people turning on a new operation system of togetherness for the first time. Love is always beta; never a golden master. If love were a computer, constant bug reports and subsequent fixes are the name of the game, and there are many unexplained breakdowns. The heart is too stubborn for explanations and too impatient for forgiveness, and there is usually no one at the tech support line. Forgive me stan, if I've crashed so often. It's just to hard to boot up to a whole new future without you. I am an empty monitor in search of a "hello.

Once upon a time there was a young prince who believed in all things but three. He did not believe in princesses, he did not believe in islands, he did not believe in God. His father, the king, told him that such things did not exist. As there were no princesses or islands in his father's domains, and no sign of God, the young prince believed his father. But then, one day, the prince ran away from his palace. He came to the next land. There, to his astonishment, from every coast he saw islands, and on these islands, strange and troubling creatures whom he dared not name. As he was searching for a boat, a man in full evening dress approached him along the shore. Are those real islands?' asked the young prince. Of course they are real islands,' said the man in evening dress. And those strange and troubling creatures?' They are all genuine and authentic princesses.' Then God must exist!' cried the prince. I am God,' replied the man in full evening dress, with a bow. The young prince returned home as quickly as he could. So you are back,' said the father, the king. I have seen islands, I have seen princesses, I have seen God,' said the prince reproachfully. The king was unmoved. Neither real islands, nor real princesses, I have seen God,' said the prince reproachfully. The king was unmoved. Neither real islands, nor real princesses, nor a real God exist.' I saw them!' Tell me how God was dressed.' God was in full evening dress.' Were the sleeves of his coat rolled back?' The prince remembered that they had been. The king smiled. That is the uniform of a magician. You have been deceived.' At this, the prince returned to the next land, and went to the same shore, where once again he came upon the man in full evening dress. My father the king has told me who you are,' said the young prince indignantly. 'You deceived me last time, but not again. Now I know that those are not real islands and real princesses, because you are a magician.' The man on the shore smiled. It is you who are deceived, my boy. In your father's kingdom there are many islands and many princesses. But you are under your father's spell, so you cannot see them.' The prince pensively returned home. When he saw his father, he looked him in the eyes. Father, is it true that you are not a real king, but only a magician?' The king smiled, and rolled back his sleeves. Yes, my son, I am only a magician.' Then the man on the shore was God.' The man on the shore was another magician.' I must know the real truth, the truth beyond magic.' There is no truth beyond magic,' said the king. The prince was full of sadness. He said, 'I will kill myself.' The king by magic caused death to appear. Death stood in the door and beckoned to the prince. The prince shuddered. He remembered the beautiful but unreal islands and the unreal but beautiful princesses. Very well,' he said. 'I can bear it.' You see, my son,' said the king, 'you too now begin to be a magician.

Lucie announced she planned to read to James from her work in progress, Secret Princess Lucie Is Rescued from Her Terrible Family. James listened with a carefully arranged look of interest, even though he was subjected to endless tales of Cruel Prince James and his many awful deeds. “I think that Cruel Prince James has been somewhat boxed in by his name,” James offered at one point. Lucie informed him that she wasn’t looking for critique at this stage in the creative process. “Secret Princess Lucie only wishes to be kind, but Cruel Prince James is driven to cruelty because he simply cannot stand to see Princess Lucie best him again and again, in every domain,” said Lucie. “I’m going to go now,” said James.

This is my domain. You've got your own hopeless humans in New York." "One of those hopeless humans is the father of my child," Magnus pointed out. Magnus had not ever been pregnant, though that would have been interesting, Emma thought. He and Alec Lightwood had an adopted warlock child, named Max, who was a scintillating shade of navy blue. "And," Magnus added, "the rest of them have all saved the world, at least once." Malcolm gestured toward Julian and Emma. "I have high hopes for these.

A child domain always contains the complete domain name of parent

buy your own domain name for ten to twenty dollars per year. You will have an e-mail address that looks like this: yourname@yourdomain.com. This makes a positive, powerful brand impression. 46

No, that’s true … You hate Orgoreyn, don’t you?’ ‘Very few Orgota know how to cook. Hate Orgoreyn? No, how should I? How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain ploughland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one’s country; is it hate of one’s uncountry? Then it’s not a good thing. It is simply self-love? That’s a good thing, but one mustn’t make a virtue of it, or a profession … Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

He admitted but four elementary principles, or more strictly, conditions of bliss. That which he considered chief was (strange to say!) the simple and purely physical one of free exercise in the open air. "The health," he said, "attainable by other means is scarcely worth the name." He instanced the ecstasies of the fox hunter, and pointed to the tillers of the earth, the only people who, as a class, can be fairly considered happier than others. His second condition was love of woman. His third, and most difficult of realization, was the contempt of ambition. His fourth was an object of unceasing pursuit; and he held that, other things being equal, the extent of attainable happiness was in proportion to the spirituality of this object.

Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence. But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence. And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence. Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe? Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred?

It's interesting that penny-pinching is an accepted defense for toxic food habits, when frugality so rarely rules other consumer domains. The majority of Americans buy bottled drinking water, for example, even though water runs from the faucets at home for a fraction of the cost, and government quality standards are stricter for tap water than for bottled. At any income level, we can be relied upon for categorically unnecessary purchases: portable-earplug music instead of the radio; extra-fast Internet for leisure use; heavy vehicles to transport light loads; name-brand clothing instead of plainer gear. "Economizing," as applied to clothing, generally means looking for discount name brands instead of wearing last year's clothes again. The dread of rearing unfashionable children is understandable. But as a priority, "makes me look cool" has passed up "keeps arteries functional" and left the kids huffing and puffing (fashionably) in the dust.

Who decides you are important. The judge was not God. He was one man, wearing a black smock, head of a small domain, ruler of a one-room kingdom on Grant Avenue. He was not the sole truth speaker, the rule maker, the final word. He was an elected official, voted out by 62 percent.

How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one's country; is it hate of one's uncountry? Then it's not a good thing. Is it simply self-love? That's a good thing, but one mustn't make a virtue of it, or a profession...Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

Each time Stuxnet infected a system, it “phoned home” to one of two internet domains masquerading as soccer fan sites—mypremierfutbol.com and todaysfutbol.com. The domain names, registered by someone who used fake names and fraudulent credit cards, pointed to servers in Denmark and Malaysia

This domain name has been seized as a part of a law enforcement operation by the Federal Bureau of Investigation, Defence Criminal Investigative Service, Cyber Field Office and European law enforcement agencies acting throughout Europe, Serbia, Australia, and Canada, in cooperation with Europol.

In the specific case of the use of the term “false memory” to describe errors in details in laboratory tasks (e.g., in word-learning tasks), the media and public are set up all too easily to interpret such research as relevant to “false memories” of abuse because the term is used in the public domain to refer to contested memories of abuse. Because the term “false memory” is inextricably tied in the public to a social movement that questions the veracity of memories for childhood sexual abuse, the use of the term in scientific research that evaluates memory errors for details (not whole events) must be evaluated in this light." From: What's in a Name for Memory Errors? Implications and Ethical Issues Arising From the Use of the Term “False Memory” for Errors in Memory for Details, Journal: Ethics & Behavior 14(3) pages 201-233, 2004

When you type an address in your web browser, a group of servers called domain name servers (DNS) match the address to an IP in their database, and send you to the right place. If you typed the IP into your browser’s address bar instead, you’d actually end up in the exact same place without the routing: 74.125.139.100 opens Google.com, 17.149.160.49 opens Apple.com, and so on.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

Their daughter was born just before sunrise. She had skin the color of cedarwood and eyes like wheat. They named her for an old, half-forgotten god from Ade's own world, whom Yule had studied once in an ancient text preserved in Nin's archives. He was a strange god, depicted in the faded manuscript with two faces staring both backward and forward. He presided not over once particular domain but over the places between- past and present, here and there, endings and beginnings- over doorways, in short. But Ade thought Janus sounded too much like Jane, and she'd be damned if any daughter of hers would be named Jane. They named her after the god's own month instead: January. Oh, my sweet daughter, my perfect January, I would beg for your forgiveness, but I lack the courage. All I can ask for is your belief. Believe in doors and worlds and the Written. Believe most of all in our love for you- even if the only evidence we've left you is contained in the book you now hold.

In man a working level of narcissism is inseparable from self-esteem, from a basic sense of self-worth. We have learned, mostly from Alfred Adler, that what man needs most is to feel secure in his self-esteem. But man is not just a blind glob of idling protoplasm, but a creature with a name who lives in a world of symbols, on an abstract idea of his own worth, an idea composed of sounds, words, and images, in the air, in the mind, on paper. And this means that man's natural yearning for organismic activity, the pleasures of incorporation and expansion, can be fed limitlessly in the domain of symbols and so into immortality. The single organism can expand into dimensions of worlds and times without moving a physical limb; it can take eternity into itself even as it gaspingly dies.

This, then, is the appropriate region of human liberty. It comprises, first, the inward domain of consciousness; demanding liberty of conscience, in the most comprehensive sense; liberty of thought and feeling; absolute freedom of opinion and sentiment on all subjects, practical or speculative, scientific, moral, or theological. The liberty of expressing and publishing opinions may seem to fall under a different principle, since it belongs to that part of the conduct of an individual which concerns other people; but, being almost of as much importance as the liberty of thought itself, and resting in great part on the same reasons, is practically inseparable from it. Secondly, the principle requires liberty of tastes and pursuits; of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we do does not harm them, even though they should think our conduct foolish, perverse, or wrong. Thirdly, from this liberty of each individual, follows the liberty, within the same limits, of combination among individuals; freedom to unite, for any purpose not involving harm to others: the persons combining being supposed to be of full age, and not forced or deceived. No society in which these liberties are not, on the whole, respected, is free, whatever may be its form of government; and none is completely free in which they do not exist absolute and unqualified. The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. Each is the proper guardian of his own health, whether bodily, or mental and spiritual. Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.

How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one's country; is it hate of one's uncountry? Then it's not a good thing. Is it simply self-love? That's a good thing, but one mustn't make a virtue of it, or a profession… Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

I’ve had many names, none of which you would recognize. I am the Night Mother. I am the last, wet gasp of a punctured lung. I am the quiet sound of blood cooling in dead veins. I am the end of all things, and all things that end are my domain.

because of the huge number of pages and links involved, Page and Brin named their search engine Google, playing off googol, the term for the number 1 followed by a hundred zeros. It was a suggestion made by one of their Stanford officemates, Sean Anderson, and when they typed in Google to see if the domain name was available, it was. So Page snapped it up. “I’m not sure that we realized that we had made a spelling error,” Brin later said. “But googol was taken, anyway. There was this guy who’d already registered Googol.com, and I tried to buy it from him, but he was fond of it. So we went with Google.”157 It was a playful word, easy to remember, type, and turn into a verb.IX Page and Brin pushed to make Google better in two ways. First, they deployed far more bandwidth, processing power, and storage capacity to the task than any rival, revving up their Web crawler so that it was indexing a hundred pages per second. In addition, they were fanatic in studying user behavior so that they could constantly tweak their algorithms.

The fairest state of them all, this tranquil and beloved domain—what has it now become? A nursery for Mississippi, Alabama, Arkansas. A monstrous breeding farm to supply the sinew to gratify the maw of Eli Whitney’s infernal machine, cursed be that blackguard’s name! In such a way is our human decency brought down, when we pander all that is in us noble and just to the false god which goes by the vile name of Capital! Oh, Virginia, woe betide thee! Woe, thrice woe, and ever damned in memory be the day when poor black men in chains first trod upon thy sacred strand!

MAY 6 I HAVE BROKEN LEVIATHAN’S POWER FROM YOUR LIFE MY CHILD, I have broken the demonic power of the sea serpent from your life. I have caused all his demonic little demon fish to stick to his scales as I brought him up out of the midst of the sea and cast him into the wilderness to lie on the open field as food for all the beasts of the field and the birds of the heavens. The rivers and seas belong to Me, and I will make utterly waste and desolate the places where his evil power has dwelt. I am the one who commands the sea and its streams to run dry, and I have broken the power of the evils of the sea from bringing destruction to your life. EZEKIEL 29:3–5; ISAIAH 44:27 Prayer Declaration Father, in the name of Jesus I bind every sea monster that would attack my life or region. You have raised a watch against Leviathan, and You will not let the demonic powers of the sea oppress me. You have stripped him of his power and have taken away his armor. You have caused the places of his domain to become utterly waste and desolate and have thrown him and his demonic spirits into the wilderness to be food for the beasts and birds who dwell there.

In the domain of primitive spirituality, that is, supernatural spirituality, the mind loses all its sanity in the name of non-conformity and takes nonsense to be a form of higher sense and supernatural insanity and fallacy to be spiritual sanity and truth. In an attempt to break free from the chains of religious orthodoxy as well as radical rationalism, these mysticism-obsessed beings, who pompously prefer to call themselves "lightworkers", "yogis", “mystics” and so on, end up bound in yet another form of orthodoxy or extremism, replete with the primal psychological germs of supernaturalism.

One thing is certain, however. The metaphysical 'rule', which is held as an ironclad conviction by those whom I have debated the issue of creation, namely that "out of nothing nothing comes," has no foundation in science. Arguing that it is self-evident, unwavering, and unassailable is like arguing, as Darwin falsely did, when he made the suggestion that the origin of life was beyond the domain of science by building an analogy with the incorrect claim that matter cannot be created or destroyed. All it represents is an unwillingness to recognize the simple fact that nature may be cleverer than philosophers or theologians.

—Father says! ...her voice cut him through. —Lucifer was the archangel who refused to serve Our Lord. To sin is to falsify something in the Divine Order, and that is what Lucifer did. His name means Bringer of Light but he was not satisfied to bring the light of Our Lord to man, he tried to steal the power of Our Lord and to bring his own light to man. He tried to become original, she pronounced malignantly, shaping that word round the whole structure of damnation, repeating it, crumpling the drawing of the robin in her hand, —original, to steal Our Lord’s authority, to command his own destiny, to bear his own light! That is why Satan is the Fallen Angel, for he rebelled when he tried to emulate Our Lord Jesus. And he won his own domain, didn’t he. Didn’t he! And his own light is the light of the fires of Hell! Is that what you want? Is that what you want? Is that what you wanted? There may have been, by now, many things that Wyatt wanted to do to Jesus: emulate was not one of them.

The mind states of liking and disliking can take up permanent residency in us, unconsciously feeding addictive behaviors in all domains of life. When we are able to recognize and name the seeds of greediness or craving, however subtle, in the mind’s constant wanting and pursuing of the things or results that we like, and the seeds of aversion or hatred in our rejecting or maneuvering to avoid the things we don’t like, that stops us for a moment and reminds us that such forces really are at work in our own minds to one extent or another almost all the time. It’s no exaggeration to say that they have a chronic, viral-like toxicity that prevents us from seeing things as they actually are and mobilizing our true potential.

herself changes too. In current DC Comics continuity, Catwoman is a wealthy socialite named Selina Kyle, rather ambiguous in her aims. Sometimes she works with criminals and breaks the law and other times she allies with Batman or the Justice League and enforces it. Her domain is Gotham City’s East End, and she protects its residents through whatever means she sees fit.

There are three sisters, the norns, who are wise maidens. They tend the well, and make sure that the roots of Yggdrasil are covered with mud and cared for. The well belongs to Urd; she is fate, and destiny. She is your past. With her are Verdandi—her name means “becoming”—and hers is the present, and Skuld, whose name means “that which is intended,” and her domain is the future. The norns will decide what happens in your life. There are other norns, not just those three. Giant norns and elf norns, dwarf norns and Vanir norns, good norns and bad, and what your fate will be is decided by them. Some norns give people good lives, and others give us hard lives, or short lives, or twisted lives. They will shape your fate, there at Urd’s well.

Do you fall asleep easily, or does sleep elude you?” For a moment, it strikes me as such a strange question. But I suppose to the dream stalker, sleep is his domain. Taking Meriadec’s advice, I answer honestly. “Lately, I’m awake all the time. I drink herbal teas to help me sleep, but they hardly work. Most of the time, I fall asleep after the sun rises, but it’s a light, dreamless sleep.” “Well, that won’t do at all. I think you have too many responsibilities here. At least when you’re pretending to be my mistress, you’ll be free of them. And free of all your work.” “And you? How do you sleep?” I ask. I actually know a lot of these random details about Talan. I’ve been hearing his thoughts for years. The battles, the sex, the women moaning his name with their fingers threaded into his hair…and the intense loneliness when it’s time to sleep. “I seek company to sleep because I cannot stand to be alone,” he says in a honeyed murmur.

How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain ploughland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one’s country; is it hate of one’s uncountry? Then it’s not a good thing. It is simply self-love? That’s a good thing, but one mustn’t make a virtue of it, or a profession … Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

(3) The acceptance of psychological myths can impede our critical thinking in other areas. As astronomer Carl Sagan (1995) noted, our failure to distinguish myth from reality in one domain of scientific knowledge, such as psychology, can easily spill over to a failure to distinguish fact from fiction in other vitally important areas of modern society. These domains include genetic engineering, stem cell research, global warming, pollution, crime prevention, schooling, day care, and overpopulation, to name merely a few. As a consequence, we may find ourselves at the mercy of policy-makers who make unwise and even dangerous decisions about science and technology. As Sir Francis Bacon reminded us, knowledge is power. Ignorance is powerlessness.

Beyng, as the most unique and most rare, in opposition to nothingness, will have withdrawn itself from the massiveness of beings, and all history—where it reaches down to its proper essence—will serve only this withdrawal of being into its full truth. Yet the successes and failures of everything public will swarm and follow closely one upon the other, whereby, typical of that which is public, nothing will be surmised of what is actually happening. It is only between this reigning of the massive and the genuinely sacrificed that the few and their allies will seek and find one another in order to surmise that something concealed—namely, that passing by—is happening to them in the midst of all the tearing away of every “happening” into what is of high speed yet at the same time completely graspable and thoroughly consumable. The perverting and confusing of the claims and of their domains will no longer be possible, because the truth of beyng itself, in the sharpest falling apart of the fissure of beyng, has brought the essential possibilities to decision. This historical moment is not an “ideal situation,” because the latter will always be incompatible with the essence of history. Instead, this moment is the eventuation of that turning in which the truth of beyng comes to the beyng of truth, since the god needs beyng and since the human being, as Da-sein, must have grounded the belonging to beyng. Beyng as the innermost “between” is then akin to nothingness for this moment; the god overpowers the human being, and the latter surpasses the god—immediately, so to speak. Yet both are only in the event, and the truth of beyng itself is as this event. Nevertheless, a long, often relapsing, and very concealed history will transpire up to this incalculable moment which of course could never be as superficial as a “goal.” The creative ones, in the restraint of care, must already prepare themselves hourly for stewardship in the time-space of that passing by. Thoughtful meditation on this that is unique (namely, the truth of beyng) can only be a path on which what is unable to be thought in advance is nevertheless thought, i.e., a path on which there begins the transformation of the relation of the human being to the truth of beyng.

*To illustrate, humans are in the domain eucarya, in the kingdom animalia, in the phylum chordata, in the subphylum vertebrata, in the class mammalia, in the order primates, in the family hominidae, in the genus homo, in the species sapiens. (The convention, I’m informed, is to italicize genus and species names, but not those of higher divisions.) Some taxonomists employ further subdivisions: tribe, suborder, infraorder, parvorder, and more. †The formal word for a zoological category, such as phylum or genus. The plural is taxa. ‡We are actually getting worse at some matters of hygiene. Dr. Maunder believes that the move toward low-temperature washing machine detergents has encouraged bugs to proliferate. As he puts it: “If you wash lousy clothing at low temperatures, all you get is cleaner lice.

CHAPTER THREE IN ONE PAGE Multitrack     1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain.     2. When you consider multiple options simultaneously, you learn the “shape” of the problem.     •  When designers created ads simultaneously, they scored higher on creativity and effectiveness.     3. Multitracking also keeps egos in check—and can actually be faster!     •  When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan.     4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions.     5. Beware “sham options.”     •  Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options.     6. Toggle between the prevention and promotion mindsets.     •  Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes.     •  Companies who used both mindsets performed much better after a recession.     •  Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress.     7. Push for “this AND that” rather than “this OR that.

CHILDHOOD I That idol, black eyes and yellow mop, without parents or court, nobler than Mexican and Flemish fables; his domain, insolent azure and verdure, runs over beaches called by the shipless waves, names ferociously Greek, Slav, Celt. At the border of the forest—dream flowers tinkle, flash, and flare,—the girl with orange lips, knees crossed in the clear flood that gushes from the fields, nakedness shaded, traversed, dressed by rainbow, flora, sea. Ladies who stroll on terraces adjacent to the sea; baby girls and giantesses, superb blacks in the verdigris moss, jewels upright on the rich ground of groves and little thawed gardens,—young mothers and big sisters with eyes full of pilgrimages, sultanas, princesses tyrannical of costume and carriage, little foreign misses and young ladies gently unhappy. What boredom, the hour of the “dear body” and “dear heart.” II

Here’s a game I sometimes play in my class: I ask a few students to think about a song, not to tell anyone what song they picked, and tap the beat of that song on a table. Next I ask the students to predict how many of the students in the room will correctly guess the song’s name. They usually think that about half will get it. Then I ask the students who were listening to the beat to name the song that they think was being played, and almost no one gets it right. The point is that when we know something and know it well (for example, the song that we have picked), it is hard for us to appreciate the gaps in other people’s understanding—a bias that is called “the curse of knowledge.” We all suffer from this affliction, but it’s particularly severe for academics. Why? Because academics study the same topic for years in all its details and intricacies, and by the time we become one of the world’s experts on that particular topic, the whole domain seems simpler and more intuitive. And with this curse of knowledge it is easy to assume that everyone else also finds the topic simple and easy to understand.

outside the boundaries of its own skin—these things had driven the species to the edge of destruction. Worse, this one organism threatened the survival of all life on Earth. The Silencer’s makers did not have to look far for a solution. The answer lay in another species that had conquered the entirety of its domain, ruling it with unquestioned authority for millions of years. Beyond their immaculate design, the reason sharks rule the ocean is their complete indifference to everything except feeding, procreation, and defending their territory. The shark does not love. It feels no empathy. It trusts nothing. It lives in perfect harmony with its environment because it has no aspirations or desires. And no pity. A shark feels no sorrow, no remorse, hopes for nothing, dreams of nothing, has no illusions about itself or anything beyond itself. Once a human named Evan Walker had a dream—a dream it can no longer remember—and in that dream there was a tent in the woods and in that tent there was a girl who called herself humanity, and the girl was worth more to it than its own life. No longer. When it finds her,

Neoliberal economics, the logic of which is tending today to win out throughout the world thanks to international bodies like the World Bank or the International Monetary Fund and the governments to whom they, directly or indirectly, dictate their principles of ‘governance’,10 owes a certain number of its allegedly universal characteristics to the fact that it is immersed or embedded in a particular society, that is to say, rooted in a system of beliefs and values, an ethos and a moral view of the world, in short, an economic common sense, linked, as such, to the social and cognitive structures of a particular social order. It is from this particular economy that neoclassical economic theory borrows its fundamental assumptions, which it formalizes and rationalizes, thereby establishing them as the foundations of a universal model. That model rests on two postulates (which their advocates regard as proven propositions): the economy is a separate domain governed by natural and universal laws with which governments must not interfere by inappropriate intervention; the market is the optimum means for organizing production and trade efficiently and equitably in democratic societies. It is the universalization of a particular case, that of the United States of America, characterized fundamentally by the weakness of the state which, though already reduced to a bare minimum, has been further weakened by the ultra-liberal conservative revolution, giving rise as a consequence to various typical characteristics: a policy oriented towards withdrawal or abstention by the state in economic matters; the shifting into the private sector (or the contracting out) of ‘public services’ and the conversion of public goods such as health, housing, safety, education and culture – books, films, television and radio – into commercial goods and the users of those services into clients; a renunciation (linked to the reduction in the capacity to intervene in the economy) of the power to equalize opportunities and reduce inequality (which is tending to increase excessively) in the name of the old liberal ‘self-help’ tradition (a legacy of the Calvinist belief that God helps those who help themselves) and of the conservative glorification of individual responsibility (which leads, for example, to ascribing responsibility for unemployment or economic failure primarily to individuals, not to the social order, and encourages the delegation of functions of social assistance to lower levels of authority, such as the region or city); the withering away of the Hegelian–Durkheimian view of the state as a collective authority with a responsibility to act as the collective will and consciousness, and a duty to make decisions in keeping with the general interest and contribute to promoting greater solidarity. Moreover,

Pauline Trio One could sing October rain, and one had a gift for plain chant and prayer, a domain unsettled by love or its intimate other. What fits with this theology no one dares to say. These twins so perfectly in tune must know "the modesty of nature," the perfect art and texture that sustains the other name. Paris could not be the frame for loyal Romans, their shame worn upon their bodies light as air, and nothing is quite as endurable as death. Those who have taken this path move with an abiding breath. Such a common dance this dense intention of love's expense. Keep this for that special hour when the Roman drops his sour gift for abandoned splendour; et c'est la nuit, the footfall that troubles that other Paul. I have learned the felicity of fire, how in its wake something picks at buried seed. Think this a most festive deed, nature's mistake, borrowed flare of a village dance, satire of the sun's course, light you read through waste, repair. Death had freed that first opaque habitation (what a widening gyre), an aspen ache, a lustrous scar that might lead to a hidden grove, or breed astonishment in its loss; all entire, a shaping breath proposes its own pyre. Solitude guides me through this minor occasion; moon is my mentor, one on a spree. This notion, night's philanthropy, courts my favor. Devotion, love's predecessor, sings its tidy discretion. Such gentility reins all vigor, all caution.

Essentially, we are still the same people as those in the period of the Reformation - and how should it be otherwise? But we no longer allow ourselves certain means to gain victory for our opinion: this distinguishes us from that age and proves that we belong to a higher culture. These days, if a man still attacks and crushes opinions with suspicions and outbursts of rage, in the manner of men during the Reformation, he clearly betrays that he would have burnt his opponents, had he lived in other times, and that he would have taken recourse to all the means of the Inquisition, had he lived as an opponent of the Reformation. In its time, the Inquisition was reasonable, for it meant nothing other than the general martial law which had to be proclaimed over the whole domain of the church, and which, like every state of martial law, justified the use of the extremist means, namely under the assumption (which we no longer share with those people) that one possessed truth in the church and had to preserve it at any cost, with any sacrifice, for the salvation of mankind. But now we will no longer concede so easily that anyone has the truth; the rigorous methods of inquiry have spread sufficient distrust and caution, so that we experience every man who represents opinions violently in word and deed as any enemy of our present culture, or at least as a backward person. And in fact, the fervour about having the truth counts very little today in relation to that other fervour, more gentle and silent, to be sure, for seeking the truth, a search that does not tire of learning afresh and testing anew.

When a high IQ-test score is accompanied by subpar performance in some other domain, this is thought "surprising," and a new disability category is coined to name the surprise. So, similarly, the diagnostic criterion for mathematics disorder (sometimes termed dyscalculia) in DSM IV is that "Mathematical ability that falls substantially below that expected for the individual's chronological age, measured intelligence, and age-appropriate education" (p. 50)- The logic of discrepancy-based classification based on IQ-test performance has created a clear precedent whereby we are almost obligated to create a new disability category when an important skill domain is found to be somewhat dissociated from intelligence. It is just this logic that I exploited in creating a new category of disability- dysrationalia.T he proposed definition of the disability was as follows: Dysrationalia is the inability to think and behave rationally despite adequate intelligence. It is a general term that refers to a heterogeneous group of disorders manifested by significant difficulties in belief formation, in the assessment of belief consistency, and/or in the determination of action to achieve one's goals. Although dysrationalia may occur concomitantly with other handicapping conditions (e.g., sensory impairment), dysrationalia is not the result of those conditions. The key diagnostic criterion for dysrationalia is a level of rationality, as demonstrated in thinking and behavior, that is significantly below the level of the individual's intellectual capacity (as determined by an individually administered IQ test).

Interest in alchemy seems to be nowadays on the rise. Whereas the educated public at large remains no doubt skeptical and indeed disdainful of the ancient discipline, there is today a deepening awareness among the better informed that what stands behind many an “exploded superstition” may be in fact a long-forgotten wisdom. Although Carl Jung was obviously exaggerating when ! he suggested that four centuries after being expelled from our universities,- alchemy stands “knocking at the door,” a number of factors have conspired; to render the prospect of re-admission less remote, at least, than it had been ; during the heyday of materialism. In any case, no truly solid grounds for rejecting the ancient doctrine have yet been proposed. Take the case of the so-called four elements: earth, water, air and fire. One can be reasonably certain that these terms were not employed alchemically in their ordinary sense, but were used to designate elements, precisely, out of which substances, as we know them, are constituted. Somewhat like the quarks of modern physics, these elements are not found empirically in isolation, but occur in their multiple combinations, that is to say, as the perceptible substances that constitute what I term the corporeal domain. Now, as I have argued at length in The Quantum Enigma (Peru, Illinois: Sherwood Sugden, 1995), corporeal objects are not in fact mere aggregates of quantum particles; and this clearly suggests that there may indeed be elements of the aforesaid kind. It turns out that our habitual opposition to alchemy is based mainly upon scientistic prejudice: upon a reductionist dogma, namely, for which there is in reality no scientific support at all.

Patrick Vlaskovits, who was part of the initial conversation that the term “growth hacker” came out of, put it well: “The more innovative your product is, the more likely you will have to find new and novel ways to get at your customers.”12 For example: 1. You can create the aura of exclusivity with an invite-only feature (as Mailbox did). 2. You can create hundreds of fake profiles to make your service look more popular and active than it actually is—nothing draws a crowd like a crowd (as reddit did in its early days). 3. You can target a single service or platform and cater to it exclusively—essentially piggybacking off or even stealing someone else’s growth (as PayPal did with eBay). 4. You can launch for just a small group of people, own that market, and then move from host to host until your product spreads like a virus (which is what Facebook did by starting in colleges—first at Harvard—before taking on the rest of the population). 5. You can host cool events and drive your first users through the system manually (as Myspace, Yelp, and Udemy all did). 6. You can absolutely dominate the App Store because your product provides totally new features that everyone is dying for (which is what Instagram did—twenty-five thousand downloads on its first day—and later Snapchat). 7. You can bring on influential advisors and investors for their valuable audience and fame rather than their money (as About.me and Trippy did—a move that many start-ups have emulated). 8. You can set up a special sub-domain on your e-commerce site where a percentage of every purchase users make goes to a charity of their choice (which is what Amazon did with Smile.Amazon.com this year to great success, proving that even a successful company can find little growth hacks). 9. You can try to name a Planned Parenthood clinic after your client or pay D-list celebrities to say offensive things about themselves to get all sorts of publicity that promotes your book (OK, those stunts were mine).

During these uninterrupted peregrinations of mine from place to place, and almost continuous and intense reflection about this, I at last formed a preliminary plan in my mind.   Liquidating all my affairs and mobilizing all my material and other possibilities, I began to collect all kinds of written literature and oral information, still surviving among certain Asiatic peoples, about that branch of science, which was highly developed in ancient times and called " Mehkeness ", a name signifying the " taking away-of-responsibility ", and of which contemporary civilisation knows but an insignificant portion under the name of " hypnotism ", while all the literature extant upon the subject was already as familiar to me as my own five fingers.   Collecting all I could, I went to a certain Dervish monastery, situated likewise in Central Asia and where I had already stayed before, and, settling down there, I devoted myself wholly to the study of the material in my possession.   After two years of thorough theoretical study of this branch of science, when it became necessary to verify practically certain indispensable details, not as yet sufficiently elucidated by me in theory, of the mechanism of the functioning of man's subconscious sphere, I began to give myself out to be a " healer " of all kinds of vices and to apply the results of my theoretical studies to them, affording them at the same time, of course, real relief.   This continued to be my exclusive preoccupation and manifestation for four or five years in accordance with the essential oath imposed by my task, which consisted in rendering conscientious aid to sufferers, in never using my knowledge and practical power in that domain of science except for the sake of my investigations, and never for personal or egotistical ends, I not only arrived at unprecedented practical results without equal in our day, but also elucidated almost everything necessary for me.   In a short time, I discovered many details which might contribute to the solution of the same cardinal question, as well as many secondary facts, the existence of which I had scarcely suspected.   At the same time, I also became convinced that the greater number of minor details necessary for the final elucidation of this question must be sought not only in the sphere of man's subconscious mentation, but in various aspects of the manifestations in his state of waking consciousness.   After establishing this definitely, thoughts again began from time to time to " swarm " in my mind, as they had done years ago, sometimes automatically, sometimes directed by my consciousness,—thoughts as to the means of adapting myself now to the conditions of ordinary life about me with a view to elucidating finally and infallibly this question, which obviously had become a lasting and inseparable part of my Being.   This time my reflections, which recurred periodically during the two years of my wanderings on the continents of Asia, Europe and Africa, resulted in a decision to make use of my exceptional, for the modern man, knowledge of the so-called " supernatural sciences ", as well as of my skill in producing different " tricks " in the domain of these so-called " sciences ", and to give myself out to be, in these pseudo-scientific domains, a so-called " professor-instructor ".

MT: Mimetic desire can only produce evil? RG: No, it can become bad if it stirs up rivalries but it isn't bad in itself, in fact it's very good, and, fortunately, people can no more give it up than they can give up food or sleep. It is to imitation that we owe not only our traditions, without which we would be helpless, but also, paradoxically, all the innovations about which so much is made today. Modern technology and science show this admirably. Study the history of the world economy and you'll see that since the nineteenth century all the countries that, at a given moment, seemed destined never to play anything but a subordinate role, for lack of “creativity,” because of their imitative or, as Montaigne would have said, their “apish” nature, always turned out later on to be more creative than their models. It began with Germany, which, in the nineteenth century, was thought to be at most capable of imitating the English, and this at the precise moment it surpassed them. It continued with the Americans in whom, for a long time, the Europeans saw mediocre gadget-makers who weren't theoretical or cerebral enough to take on a world leadership role. And it happened once more with the Japanese who, after World War II, were still seen as pathetic imitators of Western superiority. It's starting up again, it seems, with Korea, and soon, perhaps, it'll be the Chinese. All of these consecutive mistakes about the creative potential of imitation cannot be due to chance. To make an effective imitator, you have to openly admire the model you're imitating, you have to acknowledge your imitation. You have to explicitly recognize the superiority of those who succeed better than you and set about learning from them. If a businessman sees his competitor making money while he's losing money, he doesn't have time to reinvent his whole production process. He imitates his more fortunate rivals. In business, imitation remains possible today because mimetic vanity is less involved than in the arts, in literature, and in philosophy. In the most spiritual domains, the modern world rejects imitation in favor of originality at all costs. You should never say what others are saying, never paint what others are painting, never think what others are thinking, and so on. Since this is absolutely impossible, there soon emerges a negative imitation that sterilizes everything. Mimetic rivalry cannot flare up without becoming destructive in a great many ways. We can see it today in the so-called soft sciences (which fully deserve the name). More and more often they're obliged to turn their coats inside out and, with great fanfare, announce some new “epistemological rupture” that is supposed to revolutionize the field from top to bottom. This rage for originality has produced a few rare masterpieces and quite a few rather bizarre things in the style of Jacques Lacan's Écrits. Just a few years ago the mimetic escalation had become so insane that it drove everyone to make himself more incomprehensible than his peers. In American universities the imitation of those models has since produced some pretty comical results. But today that lemon has been squeezed completely dry. The principle of originality at all costs leads to paralysis. The more we celebrate “creative and enriching” innovations, the fewer of them there are. So-called postmodernism is even more sterile than modernism, and, as its name suggests, also totally dependent on it. For two thousand years the arts have been imitative, and it's only in the nineteenth and twentieth centuries that people started refusing to be mimetic. Why? Because we're more mimetic than ever. Rivalry plays a role such that we strive vainly to exorcise imitation. MT

I am now daniel@oop.com. "@" could become the "Mc" or "Mac" of the next millennium.

The Greek word for kernel is karys, so the word used to describe creatures without a nucleus is prokaryotic—the name, originally procariotique, was coined in the 1930s by Edouard Chatton, a French marine biologist—while creatures with nuclei are eukaryotic. Bacteria are prokaryotes. Pretty much everything else, from yeast to elephants, are eukaryotes. This realization resulted in the creation of a fifth Kingdom, dividing one-celled eukaryotes, who retained the Protist name, from prokaryotes. Thus, by the time the dust had settled, in the 1970s, the hierarchical tree of life had two domains—Prokarya and Eucarya—and five kingdoms: Plantae, Animalae, Fungi, Protista, and Bacteria.*

Hate Orgoreyn? No, how should I? How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one’s country; is it hate of one’s uncountry? Then it’s not a good thing. Is it simply self-love? That’s a good thing, but one mustn’t make a virtue of it, or a profession… Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one’s country; is it hate of one’s uncountry? Then it’s not a good thing. Is it simply self-love? That’s a good thing, but one mustn’t make a virtue of it, or a profession. . . . Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.

CHAPTER THREE IN ONE PAGE Multitrack 1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain. 2. When you consider multiple options simultaneously, you learn the “shape” of the problem. • When designers created ads simultaneously, they scored higher on creativity and effectiveness. 3. Multitracking also keeps egos in check—and can actually be faster! • When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan. 4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions. 5. Beware “sham options.” • Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options. 6. Toggle between the prevention and promotion mindsets. • Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes. • Companies who used both mindsets performed much better after a recession. • Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress. 7. Push for “this AND that” rather than “this OR that.

Hunter set up his easel outside across the road and began to try to paint the place, though microscopic droplets of salt fog inevitably got folded though not mixed in with the Payne’s gray and Naples yellow, and in years to come, as the small canvases from this period traveled the world increasing in value, this introduced modelings, shadows, redefinitions of space, which, though they were physically there, Hunter had not seen at the time—would have to wait for his later “Venice” and “London” phases even to recognize. All night, out in the great fjord, they heard the ice, they woke, they dozed again, the voices of the ice entered their dreams, dictated what they would see, what would happen to each dreaming eye as, helpless, it gazed. Just to the north loomed a far-spreading glacier, the only one in this entire domain of ice that had never been named, as if in fearful acknowledgment of its ancient nobility, its seemingly conscious pursuit of a project. . . .

As an example of the scale of this issue, a 2015 study found that over 27,000 domain names had been most probably registered specifically by fraudsters for use in phishing attacks, in the second half of 2014 alone (APWG, 2015).

Hate Orgoreyn? No, how should I? How does one hate a country, or love one? Tibe talks about it; I lack the trick of it. I know people, I know towns, farms, hills and rivers and rocks, I know how the sun at sunset in autumn falls on the side of a certain plowland in the hills; but what is the sense of giving a boundary to all that, of giving it a name and ceasing to love where the name ceases to apply? What is love of one’s country; is it hate of one’s uncountry? Then it’s not a good thing. Is it simply self-love? That’s a good thing, but one mustn’t make a virtue of it, or a profession. . . . Insofar as I love life, I love the hills of the Domain of Estre, but that sort of love does not have a boundary-line of hate. And beyond that, I am ignorant, I hope.” Ignorant, in the Handdara sense: to ignore the abstraction, to hold fast to the thing. There was in this attitude something feminine, a refusal of the abstract, the ideal, a submissiveness to the given, which rather displeased me. Yet he added, scrupulous, “A man who doesn’t detest a bad government is a fool. And if there were such a thing as a good government on earth, it would be a great joy to serve it.

Jamie Fraser looked across the field to where Twelvetrees stood with his two companions, then looked soberly down at Grey. “He must not live. Ye may trust me to see to that.” “If he kills me, you mean,” Grey said. The electricity that ran in little jolts through his veins had settled now to a fine constant hum. He could hear his heartbeat, thumping in his ears, fast and strong. “I’m much obliged to you, Mr. Fraser.” To his astonishment, Fraser smiled at him. “It will be my pleasure to avenge ye, my lord. If necessary.” “Call me John,” he blurted. “Please.” The Scot’s face went blank with his own astonishment. He cast down his eyes for a moment, thinking. Then he put a hand solidly on Grey’s shoulder and said something softly in the Gaelic, but in the midst of the odd, sibilant words, Grey thought he heard his father’s name. Iain mac Gerard … was that him? The hand lifted, leaving the feel of its weight behind. “What—” he said, but Fraser interrupted him. “It is the blessing for a warrior going out. The blessing of Michael of the Red Domain.” His eyes met Grey’s squarely, a darker blue than the dawning sky. “May the grace of Michael Archangel strengthen your arm … John.

When a significant process or transformation in the domain is not a natural responsibility of an ENTITY or VALUE OBJECT, add an operation to the model as a standalone interface declared as a SERVICE. Define the interface in terms of the language of the model and make sure the operation name is part of the UBIQUITOUS LAN- GUAGE. Make the SERVICE stateless.

Do not underestimate the significance of Arabia to Egypt, for that the Hyksos were invading Semites who ruled Lower Egypt and some parts of Upper Egypt before getting expelled gradually from these lands since [the revolt which drove them out from Upper Egypt began in the closing years of the Seventeenth Dynasty at Thebes]. The main god of those Semites were Seth, who was distinguished by the ancient Egyptians as the 'desert god' as if they were pointing to us at his Arab origin. The Hyksos after all, ruled the Kingdom that embraced the Upper Heavens' authority instead of that of the Sun which had broken away into the domain of Upper Egypt.The name Hyksos literally means, 'rulers of foreign lands'. If this is to tell us anything, it certainly does point to us at the Aqsa location (falsely known as, the Temple Mount) which is one of the three Islamic holy sites; its name (Aqsa) from which the name of the Hyksos was derived, literally means: the foreign land.

It is a curious mystery [...] that the exact same notions of the Seven Sages as the bringers of civilization in the remotest antiquity, and of the preservation and repromulgation of “writings on stones from before the flood,” turn up in the supposedly completely distinct and unrelated culture of Ancient Egypt. Of the greatest interest, at any rate, is the [Temple of Horus]’s idea of itself expressed in the acres of enigmatic inscriptions that cover its walls. These inscriptions, the so-called Edfu Building Texts, take us back to a very remote period called the “Early Primeval Age of the Gods”--and these gods, it transpired, were not originally Egyptian, but lived on a sacred island, the “Homeland of the Primeval Ones,” in the midst of a great ocean. Then, at some unspecified time in the past, a terrible disaster--a true cataclysm of flood and fire [...]-- overtook this island, where “the earliest mansions of the gods” had been founded, destroying it utterly, inundating all its holy places and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these gods of the early primeval age were navigators) to “wander” the world. [...] Of particular interest is a passage at Edfu in which we read of a circular, water-filled “channel” surrounding the original sacred domain that lay at the heart of the island of the Primeval Ones--a ring of water that was intended to fortify and protect that domain. In this there is, of course, a direct parallel to Atlantis, where the sacred domain on which stood the temple and palace of the god, whom Plato names as “Poseidon,” was likewise surrounded by a ring of water, itself placed in the midst of further such concentric rings separated by rings of land, again with the purpose of fortification and protection. Intriguingly, Plato also hints at the immediate cause of the earthquakes and floods that destroyed Atlantis. In the Timaeus, as a prelude to his account of the lost civilization and its demise, he reports that the Egyptian priests from whom Solon received the story began by speaking of a celestial cataclysm: “There have been and will be many different calamities to destroy mankind, the greatest of them being by fire and water, lesser ones by countless other means. Your own [i.e. the Greeks’] story of how Phaeton, child of the sun, harnessed his father’s chariot, but was unable to guide it along his father’s course and so burned up things on earth and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on earth.

Change in society, social change, routinizes a key concept in sociology. Everyone knows what it means. Change brings a characteristic future of modernity into focus, namely permanent transformation, while basic concepts and the certainties that support them remain constant. Metamorphosis, by contrast, destabilizes these certainties of modern society. It shifts the focus to ‘being in the world’ and ‘seeing the world’, to events and processes which are unintended, which generally go unnoticed, which prevail beyond the domains of politics and democracy as side effects of radical technical and economic modernization. They trigger a fundamental shock, a sea change which explodes the anthropological constants of our previous existence and understanding of the world. Metamorphosis in this sense means simply that what was unthinkable yesterday is real and possible today.

The words looped in my head. Download it for free. Cheerful, triumphant. Download it for free! What a freaking bargain. “I’m sorry,” I said. “She found what?” "That website. Meems, what was the name again? Bongo or something?” Mimi looked up from her iPad. “What are you talking about?” “That website where you found Sarah’s book.” "Oh,” she said. “Bingo. Haven’t you heard of it? It’s like an online library. You can download almost anything for free. It’s amazing.” My hands were shaking. I set down Jen’s phone, and then I set down the wineglass next to it. Without a coaster. "You mean a pirate site,” I said. “Oh God, no! I would never. It’s an online library.” "That’s what they call it. But they’re just stealing. They’re fencing stolen goods. Easy to do with electronic copies.” "No. That’s not true.” Mimi’s voice rose a little. Sharpened a little. “Libraries lend out e-books.” “Real libraries do. They buy them from the publisher. Sites like Bingo just upload unauthorized copies to sell advertising or put cookies on your phone or whatever else. They’re pirates.” There was a small, shrill silence. I lifted my wineglass and took a long drink, even though my fingers were trembling so badly, I knew everyone could see the vibration. "Well,” said Mimi. “It’s not like it matters. I mean, the book’s been out for years and everything, it’s like public domain.” I put down the wineglass and picked up my tote bag. “So I don’t have time to lecture you about copyright law or anything. Basically, if publishers don’t get paid, authors don’t get paid. That’s kind of how it works.” "Oh, come on,” said Mimi. “You got paid for this book.” "Not as much as you think. Definitely not as much as your husband gets paid to short derivatives or whatever he does that buys all this stuff.” I waved my hand at the walls. “And you know, fine, maybe it’s not the big sellers who suffer. It’s the midlist authors, the great names you never hear of, where every sale counts … What am I saying? You don’t care. None of you actually cares. Sitting here in your palaces in the sky. You never had to earn a penny of your own. Why the hell should you care about royalties?” I climbed out of my silver chair and hoisted my tote bag over my shoulder. “It’s about a dollar a book, by the way. Paid out every six months. So I walked all the way over here, gave up an evening of my life, and even if every single one of you had actually bought a legitimate copy, I would have earned about a dozen bucks for my trouble. Twelve dollars and a glass of cheap wine. I’ll see myself out.

The uses to which Rousseau’s doctrine has been turned are a mater for amazement and provide a striking lesson in social history. All that has been taken over from it is the magic formula, popular sovereignty, divorced both from the subject-matter to which it was applicable and from the fundamental condition of its exercise, the assembly of the people. It is now used to justify the very spate of legislation which it was its purpose to dam, and to advance the indefinite enablement of Power – which Rousseau had sought to restrict! All his school had made individual right the beginning and the end of his system. It was to be guarantee by subjecting to it at two removes the actual Power in human form, namely the executive. The executive was made subject to the law, which was kept strictly away from it, and the law was made subject to the sacrosanct principles of natural justice. The idea of the law’s subjection to natural justice has not been maintained. That of power’s subjection to the law has fared a little better, but has been interpreted in such a way that the authority which makes laws has incoporated with itself the authority which applies them; they have become united, and so the omnipotent law has raised to its highest pitch a Power which it has made omnicompetent. Rousseau’s school had concentrated on the idea of law. Their labour was in vain: all that the social consciousness has taken over from it is the association between the two conceptions, law and popular will. It is no longer accepted that a law owes its validity, as in Rousseau’s thought, should be confined to a generalized subject -matter. Its majesty was usurped by any expression of an alleged popular will. A mere juggling with meanings has brought the wheel full circle to the dictum which so digusted our philosophers: “Whatever pleases the prince shall have force of law.” The prince has changed – that is all. The collapse of this keystone has brought down the whole building. The principle of liberty has been based on the principle of law: to say that liberty consists in obedience to the laws only, presupposes in law such characteristics of justice and permanenece as may enable the citizen to know with precision the demands which are and will be made on him; the limits within which society may command him being in this way narrowly defined, he is his own master in his own prescribed domain. But, if law comes merely to reflect the caprices of the people, or of some body to which the legislative authority has been delegate, or of a faction which control that body, then obedience to the laws means in effect subjection to the inconstant, uncertain, unknown, arbitrary will of men whoch give this will the form of law. In that event the law is no longer the stay of liberty. The inner ligatures of Rousseau’s system come apart, and what was intended as a guarantee becomes a means of oppression.

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the production of idol variety shows remained exclusively within the domain of the broadcasting companies. Idol groups affiliated with large management companies would also regularly make their names known through variety show specials as soon as they debuted. But broadcasting companies also had to consider their ratings, and it was standard to cast popular idols.

the basic antagonism of our psychic life is not the one between egotism and altruism but one between the domain of the Good in all its guises and the domain beyond the pleasure-principle in all its guises (the excess of love, of the death-drive, of envy, of duty . . . ). In philosophical terms, this antagonism can be best exemplified by the names of Aristotle and Kant: Aristotle’s ethics is the ethics of the Good, the ethics of moderation, of the proper measure, directed against excesses, while Kant’s ethics is the ethics of unconditional duty, which enjoins us to act beyond all proper measure, even if our acts entail a catastrophe. No wonder many critics find Kant’s rigorism too “fanatical,” and no wonder Lacan discerned in the Kantian unconditional ethical command the first formulation of his own ethics of the fidelity to one’s desire. Any ethics of the Good is ultimately an ethics of goods— of things that can be divided, distributed, exchanged (for other goods).

the basic antagonism of our psychic life is not the one between egotism and altruism but one between the domain of the Good in all its guises and the domain beyond the pleasure-principle in all its guises (the excess of love, of the death-drive, of envy, of duty . . . ). In philosophical terms, this antagonism can be best exemplified by the names of Aristotle and Kant: Aristotle’s ethics is the ethics of the Good, the ethics of moderation, of the proper measure, directed against excesses, while Kant’s ethics is the ethics of unconditional duty, which enjoins us to act beyond all proper measure, even if our acts entail a catastrophe. No wonder many critics find Kant’s rigorism too “fanatical,” and no wonder Lacan discerned in the Kantian unconditional ethical command the first formulation of his own ethics of the fidelity to one’s desire. Any ethics of the Good is ultimately an ethics of goods— of things that can be divided, distributed, exchanged (for other goods). This is why Lacan was deeply skeptical about the notion of distributive justice: it remains at the level of the distribution of goods and cannot deal even with a relatively simple paradox of envy—what if I prefer to get less if my neighbor gets even less than me (and this awareness that my neighbor is even more deprived gives me a surplus-enjoyment)? This is why egalitarianism itself should never be accepted at its face value. The notion (and practice) of egalitarian justice, insofar as it is sustained by envy, relies on an inversion of the standard renunciation accomplished to benefit others: “I am ready to renounce it, so that others will (also) not (be able to) have it!” Far from being opposed to the spirit of sacrifice, Evil here emerges as the very spirit of sacrifice—a readiness to ignore my own well-being if, through my sacrifice, I can deprive the Other of its enjoyment . .

the basic antagonism of our psychic life is not the one between egotism and altruism but one between the domain of the Good in all its guises and the domain beyond the pleasure-principle in all its guises (the excess of love, of the death-drive, of envy, of duty . . . ). In philosophical terms, this antagonism can be best exemplified by the names of Aristotle and Kant: Aristotle’s ethics is the ethics of the Good, the ethics of moderation, of the proper measure, directed against excesses, while Kant’s ethics is the ethics of unconditional duty, which enjoins us to act beyond all proper measure, even if our acts entail a catastrophe.

In every domain, the outcome tail is wagging the decision dog. There’s a name for this: Resulting. When people result, they look at whether the result was good or bad to figure out if the decision was good or bad. (Psychologists call this “outcome bias,” but I prefer the more intuitive term “resulting.”) We take this resulting shortcut because we can’t clearly “see” whether the decision was good or bad, especially after the fact, but we can clearly see if the outcome was good or bad.

Build a good domain name, keep it clean, and eventually it will be its own currency. Whether people show up or they don’t, you’re out there, doing your thing, ready whenever they are.

Forget about the manuscript. Just the amount of time it takes to figure out how to make a website, get a website host, find and buy a domain name, create a newsletter mailing list, create a newsletter mailing-list template, and figure out how to “create a brand” when you don’t yet have anything to sell . . . It’s enough to make your brain explode. I’m halfway into the “Become an Influencer

Another variation of the layer cake we see commonly is one where layers refuse to share input and output types in the name of higher isolation and looser coupling.

While such translations may be necessary across bounded contexts, teams should strive to avoid the need for variations in names and structures of the same concept within a single bounded context. The intentional use of ubiquitous language helps avoid such scenarios.

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The last group is fascinating, as it proves the collusion between the dwarfs and the deceased. The names are devoid of ambiguity: “Black One,” “Departed,” “Torpid,” “Dead One,” “Cadaver,” “He Who Enters the Tomb,” “Prepared for Burial,” “Cold One,” “Buried beneath the Cairn.”37 If we recall that in practically all latitudes the moon is the celestial body of the dead, we can include “Moonless Night” and “New Moon” in this group.38 Since death was regarded as a form of sleep, the name “Slumbering” also falls into this same domain. And wouldn’t “Ancestor”39 be the most revealing name concerning beliefs associated with the dead?

What Info Should a Persona Provide? Good personas convey the relevant demographic, psychographic, behavioral, and needs-based attributes of your target customer. Personas should fit on a single page and provide a snapshot of the customer archetype that's quick to digest, and usually include the following information: Name Representative photograph Quote that conveys what they most care about Job title Demographics Needs/goals Relevant motivations and attitudes Related tasks and behaviors Frustrations/pain points with current solution Level of expertise/knowledge (in the relevant domain, e.g., level of computer savvy) Product usage context/environment (e.g., laptop in a loud, busy office or tablet on the couch at home) Technology adoption life cycle segment (for your product category) Any other salient attributes

Tuvalu took advantage of its fortuitous Internet country code (.tv) and sold domain names to anyone who would buy them. It capitalized on its obscurity by selling postage stamps to philatelists who couldn’t bear to have a single country missing from their collections. It sold passports to people who needed a nationality, and it used its 688 area code for a phone sex line that eventually supplied a tenth of the government’s budget. Internet domains, stamps, passports, and phone sex: the staples of any sound economy. Of course, the passport sale stopped when people discovered that terrorists might have been buying them, and the phone sex line was shut down after the church complained. But you had to admire the resourcefulness.

It’s hard to imagine a time when French writers were uncertain about the legitimacy and importance of their language, but that was the case in the sixteenth century. French was considered appropriate for vulgar (that is, popular) writing or for old medieval poetic forms such as rondeaux or madrigals, but not for “higher” forms of writing, higher learning or the sciences, which were still the exclusive domain of Latin. While François I didn’t regulate French in any way, his policies did legitimize the efforts of the many artists, poets, savants and printers who were trying to dump Latin and make French prestigious by inserting it into the language of state administration, universities and spheres of higher learning such as medicine and poetry. In some ways writers led the way in this movement. The most militant anti-Latin lobby in France was a group of poets originally called the Brigade who were soon to choose a more poetic name: La Pléiade. They were up-and-coming writers who wanted to position themselves as a literary avant-garde. Their manifesto, Déffence et illustration de la langue Françoyse (Defence and Illustration of the French Language), was an indictment of Latin in favour of French. It was published in 1549, ten years after the publication of the Ordinance of Villers-Cotterêts. Signed by the poet Joachim Du Bellay, it begged poets to use French for the new-found forms of classic Greek and Latin literature—the ode, the elegy, and comedy and tragedy (these were, of course, very old forms, but they were only just being rediscovered after having been forgotten for more than a thousand years). In a chapter titled “Exhortation to Frenchmen,” Du Bellay wonders, “Why are we so hard on ourselves? Why do we use foreign languages as if we were ashamed to use our own?…Thou must not be ashamed of writing in thy own language.” The debate is surprisingly similar to the twentieth-century one in which French musicians wondered if it was possible to make rock ’n’ roll in their own language. François I’s policies definitely added weight to the case made by Du Bellay and the Pléiade poets. While Du Bellay’s Déffence was in many ways a squabble between poets over their art, it also contained a program for the promotion of French in science and art.

Many bloggers change their topic multiple times before they find the right one. The disadvantage of a keyword-centric address is that you’re stuck with a name—even if you shift focus with your site. The advantage of a branded domain is that you can change topics and still keep the name.

[Concerning the 'over-extended domain' of Yahweh:] It is very interesting to observe that, in the Bible, Yahweh is not exclusively linked to Israel. This point is clearly stressed in the book of Amos, where it is claimed: 'On that day...they may possess the remnant of Edom and all the nations who are called by my name, says the LORD who does this' (Amos 9.11-12). Indeed, it appears from many biblical sources that Yahweh also 'protects' the Canaanite alliances of Edom, Moab and Amon, sometimes against the political interest of the Israelite Alliance. [61] Even more intriguing is the special attention, in the book of Jeremiah, devoted to the far country of Elam: I [Yahweh] will terrify Elam before their enemies, and before those who seek their life; I will bring disaster upon them, my fierce anger, says the LORD. I will send the sword after them, until I have consumed them; and I will set my throne in Elam, and destroy their king and officials, says the LORD. But in the latter days I will restore the fortunes of Elam, says the LORD (Jer. 49.37-39). This oracle is amazingly similar to those devoted to Judah and Israel. Such a commitment concerning Elam suggests that the Elamites were also regarded here as a 'people of Yahweh'. In this case, however, one has to assume a homology (if not an identity) between Yahweh and Napir ('the great god'), the main deity of Elam, who was also the god of metallurgy. (pp. 401-402) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404) [61] It is especially mentioned that the Israelites cannot conquer the lands of Edom, Moab and Ammon, since Yahweh has given them forever to the sons of Esau (Deut. 2.5) and Lot (Deut. 2.9, 19). In Jer. 9.24-25, Edom, Moab and Ammon are considered together with Judah as the circumcised, the peoples of Yahweh. The Amos oracles against Amon, Moab, Damas or Edom (Amos 1 and 2) not only mention their 'cimres' against Judah and Israel, but also all the 'crimes' perpetrated between and among them in regard to Yahweh.

WordPress Site If done right, a self-hosted WordPress site can act as your online business card for your freelance SEO writing services.  You can refer potential clients to it for a listing of your services and rates, plus to see your writing samples and client testimonials.   Details on how to set up a self-hosted Wordpress site are beyond the scope of this book, but it’s easy to do.  In a nutshell, all you do is purchase a domain name, purchase web hosting, install Wordpress on your site, and customize it the way you want it. If you are interested in setting up your own website for your business, sign up for the Money Machine Inner Circle (it’s FREE!) and you’ll get instant access to a free report listing exactly which services I recommend for setting up your site.  Especially if you’re new to the world of setting up a website, this will save you a ton of time since you won’t have to waste time researching which services are the best or easiest to use for a non-techie. A basic website should have the following pages: Home Page This is where you describe your freelance SEO writing services, and even include a testimonial or two once you’ve worked with clients for a while. Samples Page Use this page to show off the sample articles that you’ve written. About Page This is where you explain who you are, your experience (if any), and why someone should hire you. Contact Page This is where you set up a simple contact form that visitors to your website can use to get in touch with you. Action Steps 1. On days 1 and 2, make sure you have a reliable computer, access to high-speed internet, and a PayPal account set up.  If you don’t have

Even in the domain of conventional currencies, this trend is in evidence. Today, 14 U.S. states, namely, Colorado, Georgia, Idaho, Indiana, Missouri, Montana, New Hampshire, North Carolina, South Carolina, Tennessee, Utah, Vermont, Virginia, and Washington, have taken action to create their own state currency, usually backed by a precious metal such as gold or silver.24 In the case of Utah, for example, the Utah Legislature has passed a bill allowing gold and silver coins to be used as legal tender in the state—and for the value of their precious metal, not just the face value of the coins. Utah’s bill allows stores to accept gold and silver coins as legal tender. It also exempts gold and silver transactions from the state’s capital gains tax, though that does not shield exchanges from federal taxes.

Another example of motivation in advertising relates to the old saying “Sex sells.” Long an advertising standard, images of buff, scantily clad (and usually female) bodies are used to hawk everything from the latest Victoria’s Secret lingerie to domain names through GoDaddy .com and fast food chains such as Carl’s Jr. and Burger King (figure 4). These and countless other ads use the voyeuristic promise of pleasure to capture attention and motivate action.

So what will it be? A radical sabbatical, a branching project, or a conversational exploration? The moment has come to lay this book aside and take action. My advice at this point is as follows: • Brainstorm three possible selves, then think of three ways you could ‘act now, and reflect later’ to test each of these selves. Give yourself half an hour right now and get started. Phone an organization that interests you and ask if they take on volunteers. Register a domain name for a business idea you have. Order a prospectus for a training course you could take. Email a wide-achiever friend and ask if you could meet to discuss how they manage it.

Even better, once you’re sure you have the domain, ask your social media followers what the name means in their language.

In those days he seemed to be a nice old gentleman, and his existence always served practical purposes, such as when I was accused of misconduct, for then I could shift the blame to him by saying, "Old Tacet did it." Naturally, no one would believe me, this being a last-ditch effort to avoid the hairbrush. If my mother were alive today, she'd laugh at me for still fantasizing - yet it's the truth. Even now, whenever necessary, I still summon forth the old geezer - in theater programs, for example, to credit him for costumes that I've designed, ones for which I prefer not getting the hook. Yes, he's another of my names: the unlikely but lovely and perfectly logical

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The Roman non Semitic domain on the world's stage allegedly -and yet of course more innocently than maliciously- strives for learning to be like Jesus in everyday life, becoming, thinking and acting like him; however, they formally ban his name from being given to babies! In the eyes of a Semite (i.e., pure Arab), either these people are mentally challenged, or they are cursed to the point where one observes the emergence of this testimonial outcry in their own domain against and in opposition to their own convictions. These are the nations who war Islam under the pretense of having a god with a name (i.e., JHWH) while failing miserably to follow the call to his son starting with the mere essence of his name.

The projection of Disbelief among humanity is biological, it is marked by the emergence of Socialists (nationalists and/or Patriots - the latter fancy themselves with the name: Capitalists) who -so in life as in burial- shrine themselves onto and into the Earth; with the Rich among them favoring the gemstones layers thereof. However, and contrary to this entombed mosaic of cadavers, is Belief dislodging to its carriers from Earth's beds - therefore, it is spiritual (i.e., cordial - meaning: 'of the heart') and not biological. The tombs of the Pantheists on the other hand are hallucinatory dreams of spatial transcending, yet bolted in their own domain of consciousness while being numb outside that constrained sphere of infection; it is after all their biological senses that charm them, not their active hearts (contrary to passive mode when it is not linked with the mind and, hence, acts as a mere radiator of a biological system).

As a general rule, shy away from web sources with untrustworthy domain names (e.g. bizarremom.com, getrichnowtranslations.net, cloudninelingua.org, etc.) and awkward domain extensions (.xyz, .cc, wtf and the like).

This concludes the review of three commonly cited prototypical confluence theories of creativity, namely the systems approach (Csikszentmihalyi, 2000), which suggests that creativity is a sociocultural process involving the interaction between the individual, domain, and field; Gruber & Wallace’s (2000) model that treats each individual case study as a unique evolving system of creativity; and investment theory (Sternberg & Lubart, 1996), which suggests that creativity is the result of the convergence of six elements (intelligence, knowledge, thinking styles, personality, motivation, and environment).

At the same time states across the country were rushing to adopt the Common Core, they were also adopting a new tool for evaluating teachers: the Danielson Framework. Like the Common Core, the framework is so laden with technocratic language that one might imagine its sole purpose is to confuse its readers. And as with the Common Core, if a teacher does not meet its demands, she may be out of a job. Taking its name from the education consultant Charlotte Danielson, the framework divides the teaching process into four “domains”: “planning and preparation,” “classroom environment,” “instruction,” and “professional responsibilities.” Each of these domains is then broken into four or five subcategories ranging from “using questioning and discussion techniques” to “showing professionalism.” Subcategories are then separated into a series of components. For example, the components of the subcategory “participating in the professional community” are: “relationships with colleagues,” “involvement in a culture of professional inquiry,” “service to the school,” and “participation in school and district projects.” Danielson describes “proficient” (tolerable) instruction in the “communicating with families” subcategory of the “professional responsibilities” domain as follows: “The teacher provides frequent and appropriate information to families about the instructional program and conveys information about individual student progress in a culturally sensitive manner.

TO LIVE IN My Presence consistently, you must expose and expel your rebellious tendencies. When something interferes with your plans or desires, you tend to resent the interference. Try to become aware of each resentment, however petty it may seem. Don’t push those unpleasant feelings down; instead, let them come to the surface where you can deal with them. Ask My Spirit to increase your awareness of resentful feelings. Bring them boldly into the Light of My Presence, so that I can free you from them. The ultimate solution to rebellious tendencies is submission to My authority over you. Intellectually you rejoice in My sovereignty, without which the world would be a terrifying place. But when My sovereign will encroaches on your little domain of control, you often react with telltale resentment. The best response to losses or thwarted hopes is praise: The Lord gives and the Lord takes away. Blessed be the name of the Lord. Remember that all good things—your possessions, your family and friends, your health and abilities, your time—are gifts from Me. Instead of feeling entitled to all these blessings, respond to them with gratitude. Be prepared to let go of anything I take from you, but never let go of My hand! Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting. —PSALM 139:23–24 Humble yourselves, therefore, under God’s mighty hand. —1 PETER 5:6

This is the idea of personality; that is to say, the reunion of presentations, the remembrance of all past impressions, the imagination of future phenomena. It is the notion of my body, of my capacities, of my name, of my social position, of the part I play in the world ; it is an ensemble of moral, political, religious thoughts, etc.; it is a world of ideas, the most considerable, perhaps, that we can ever know, for we are far from having made the tour of the domain of personality.

these pure concepts have no meaning outside that domain; and all these noumena, together with the intelligible 4 world that they compose, are nothing but the representation of a problem, ·namely the problem or question: What are noumena like? What is the intelligible world like?

Encapsulation is almost always a good thing to do, but sometimes information can be hidden in the wrong place. This makes the code difficult to understand, to integrate, or to build behavior from by composing objects. The best defense is to be clear about the difference between the two concepts when discussing a design. For example, we might say: • “Encapsulate the data structure for the cache in the CachingAuctionLoader class.” • “Encapsulate the name of the application’s log file in the PricingPolicy class.” These sound reasonable until we recast them in terms of information hiding: • “Hide the data structure used for the cache in the CachingAuctionLoader class.” • “Hide the name of the application’s log file in the PricingPolicy class.” Context independence tells us that we have no business hiding details of the log file in the PricingPolicy class—they’re concepts from different levels in the “Russian doll” structure of nested domains. If the log file name is necessary, it should be packaged up and passed in from a level that understands external configuration.

a domain name that seemed to indicate the e-mail was sent from somewhere in Eastern Europe, from one of those former Soviet countries that ended in -ia.

The review and clean-up effort, if successful, will bring welcome relief to millions of frustrated users in search of current information. But the job will be a big one. One place to start would be the website of the agency in charge of managing government domain-names. It lists the chairman of its parent organisation as “Premier Wen Jiabao”. Mr Wen left office more than two years ago.

Storm’s Fast-Flux and Conficker’s Domain-Flux In 2007, security researchers identified a new technique used by the infamous Storm botnet (Higgins, 2007). The technique, named fast-flux, used domain name service (DNS) records to hide the command and control servers that controlled the Storm botnet. DNS records typically translate a domain name to an IP address. When a DNS server returns a result, it also specifies the TTL that the IP address remains valid for before the host should check again. The attackers behind the Storm botnet changed the DNS records for the command-and-control server rather frequently. In fact, they used 2,000 redundant hosts spread amongst 384 providers in more than 50 countries (Lemos, 2007). The attackers swapped the IP addresses for the command-and-control server frequently and ensured the DNS results returned with a very short TTL. This fast-flux of IP addresses made it difficult for security researchers to identify the command-and-control servers for the botnet and even more difficult to take the servers offline. While fast-flux proved difficult in the takedown of the Storm botnet, a similar technique used the following year aided in the infection of seven million computers in over two hundred countries (Binde et al., 2011). Conficker, the most successful computer worm to date, spread by attacking a vulnerability in the Windows Service Message Block (SMB) protocol. Once infected, the vulnerable machines contacted a command-and-control server for further instructions. Identifying and preventing communication with the command-and-control server proved absolutely necessary for those involved with stopping the attack. However, Conficker generated different domain names every three hours, using the current date and time at UTC. For the third iteration of Conficker, this meant 50,000 domains were generated every three hours. Attackers registered only a handful of these domains to actual IP addresses for the command-and-control servers. This made intercepting and preventing traffic with the command-and-control server very difficult. Because the technique rotated domain names, researchers named it domain-flux. In the following section, we will write some Python scripts to detect fast-flux and domain-flux in the wild to identify attacks.