Driving Permit Quotes

The Jews are a peculiar people: Things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people, and there is no refugee problem. Russia did it. Poland and Czechoslovakia did it. Turkey threw out a million Greeks and Algeria a million Frenchmen. Indonesia threw out heaven knows how many Chinese--and no one says a word about refugees. But in the case of Israel, the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab. Arnold Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace. Everyone expects the Jews to be the only real Christians in this world.

Something will have gone out of us as a people if we ever let the remaining wilderness be destroyed; if we permit the last virgin forests to be turned into comic books and plastic cigarette cases; if we drive the few remaining members of the wild species into zoos or to extinction; if we pollute the last clear air and dirty the last clean streams and push our paved roads through the last of the silence . . .

I don’t know about you driving. What if your beast comes out? I don’t think he’s got a driver’s permit.” In a weird voice, she said, “He don’t even have his license, Lisa.” “Who’s Lisa?” She blinked at him. “Weird Science? Never mind, crypt keeper. I’ll shoot you a YouTube sometime, through this thing we youngsters like to call ‘electronic mail.

We need a new kind of relationship with the Father that drives out fear and mistrust and anxiety and guilt, that permits us to be hopeful and joyous, trusting and compassionate.

While they waited, Ronan decided to finally take up the task of teaching Adam how to drive a stick shift. For several minutes, it seemed to be going well, as the BMW had an easy clutch, Ronan was brief and to the point with his instruction, and Adam was a quick study with no ego to get in the way. From a safe vantage point beside the building, Gansey and Noah huddled and watched as Adam began to make ever quicker circles around the parking lot. Every so often their hoots were audible through the open windows of the BMW. Then—it had to happen eventually—Adam stalled the car. It was a pretty magnificent beast, as far as stalls went, with lots of noise and death spasms on the part of the car. From the passenger seat, Ronan began to swear at Adam. It was a long, involved swear, using every forbidden word possible, often in compound-word form. As Adam stared at his lap, penitent, he mused that there was something musical about Ronan when he swore, a careful and loving precision to the way he fit the words together, a black-painted poetry. It was far less hateful sounding than when he didn’t swear. Ronan finished with, “For the love of . . . Parrish, take some care, this is not your mother’s 1971 Honda Civic.” Adam lifted his head and said, “They didn’t start making the Civic until ’73.” There was a flash of fangs from the passenger seat, but before Ronan truly had time to strike, they both heard Gansey call warmly, “Jane! I thought you’d never show up. Ronan is tutoring Adam in the ways of manual transmissions.” Blue, her hair pulled every which way by the wind, stuck her head in the driver’s side window. The scent of wildflowers accompanied her presence. As Adam catalogued the scent in the mental file of things that made Blue attractive, she said brightly, “Looks like it’s going well. Is that what that smell is?” Without replying, Ronan climbed out of the car and slammed the door. Noah appeared beside Blue. He looked joyful and adoring, like a Labrador retriever. Noah had decided almost immediately that he would do anything for Blue, a fact that would’ve needled Adam if it had been anyone other than Noah. Blue permitted Noah to pet the crazy tufts of her hair, something Adam would have also liked to do, but felt would mean something far different coming from him.

All who seek to be nobler than their constitution permits succumb to neurosis; they would have been better in health if they had found it possible to be morally worse.

But were the coming narrative to reveal in any instance, the complete abasement of poor Starbuck's fortitude, scarce might I have the heart to write it; for it is a thing most sorrowful, nay shocking, to expose the fall of valour in the soul. Men may seem detestable as joint stock-companies and nations; knaves, fools, and murderers there may be; men may have mean and meagre faces; but man, in the ideal, is so noble and so sparkling, such a grand and glowing creature, that over any ignominious blemish in him all his fellows should run to throw their costliest robes. That immaculate manliness we feel within ourselves, so far within us, that it remains intact though all the outer character seem gone; bleeds with keenest anguish at the undraped spectacle of a valor-ruined man. Nor can piety itself, at such a shameful sight, completely stifle her upbraidings against the permitting stars. But this august dignity I treat of, is not the dignity of kings and robes, but that abounding dignity which has no robed investiture. Thou shalt see it shining in the arm that wields a pick or drives a spike; that democratic dignity which, on all hands, radiates without end from God; Himself! The great God absolute! The centre and circumference of all democracy! His omnipresence, our divine equality!

What makes us the strongest tribe on the continent is the fact that a group that opposes these values--a group that would have mankind remain in the new dark ages--is permitted to grow, permitted to exist...and, after it becomes a violent terrorist organization, is allowed to live on it own lands, taken out of the lands of those it has attacked and continues to attack!" He had to stop speaking then--the applause was louder than even his amplified voice. "They expect that fear will drive us to become like them...closed-minded, blind, angry. Our society will remain open and free so long as I am standing upright," he continued, once the applause died down.

No man willingly permits the thief to rob his bins of grain. Nor does any man willingly permit an enemy to drive away his customers and rob him of his profits. When once I did recognize that such acts as these my enemy was committing, with determination I conquered him. So must every man master his own spirit of procrastination before he can expect to share in the rich treasures of Babylon. "What

To the extent that propaganda is based on current news, it cannot permit time for thought or reflection. A man caught up in the news must remain on the surface of the event; he is carried along in the current, and can at no time take a respite to judge and appreciate; he can never stop to reflect. There is never any awareness -- of himself, of his condition, of his society -- for the man who lives by current events. Such a man never stops to investigate any one point, any more than he will tie together a series of news events. We already have mentioned man's inability to consider several facts or events simultaneously and to make a synthesis of them in order to face or to oppose them. One thought drives away another; old facts are chased by new ones. Under these conditions there can be no thought. And, in fact, modern man does not think about current problems; he feels them. He reacts, but be does not understand them any more than he takes responsibility for them. He is even less capable of spotting any inconsistency between successive facts; man's capacity to forget is unlimited. This is one of the most important and useful points for the propagandist, who can always be sure that a particular propaganda theme, statement, or event will be forgotten within a few weeks. Moreover, there is a spontaneous defensive reaction in the individual against an excess of information and -- to the extent that he clings (unconsciously) to the unity of his own person -- against inconsistencies. The best defense here is to forget the preceding event. In so doing, man denies his own continuity; to the same extent that he lives on the surface of events and makes today's events his life by obliterating yesterday's news, he refuses to see the contradictions in his own life and condemns himself to a life of successive moments, discontinuous and fragmented. This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, he follows all currents. He is unstable because he runs after what happened today; he relates to the event, and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing, more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude. But here we must make an important qualification. The news event may be a real fact, existing objectively, or it may be only an item of information, the dissemination of a supposed fact. What makes it news is its dissemination, not its objective reality.

The reason twenty-nine feet is such a common length for RVs, I presume, is that once a vehicle gets much longer, you need a special permit to drive it. That would mean forms and fees, possibly even background checks. But show up at any RV joint with your thigh stumps lashed to a skateboard, crazily waving your hooks-for-hands, screaming you want that twenty-nine-footer out back for a trip you ain't sayin' where, and all they want to know is: Credit or debit, tiny sir?

I am precisely the kind of nice upper-middle-class white girl whose relationship to substances has been treated as benign or pitiable - a cause for concern, or a shrug, rather than punishment. No one has ever called me a leper or a psychopath. No doctor has ever pointed a gun at me. No cop has ever shot me at an intersection while I was reaching for my wallet, for that matter, or even pulled me over for drunk driving, something I've done more times than I could count. My skin is the right color to permit my intoxication. When it comes to addiction, the abstraction of privilege is ultimately a question of what type of story gets told about your body: Do you need to be shielded from harm, or prevented from causing it? My body has been understood as something to be protected, rather than something to be protected from.

The Jews are a peculiar people: Things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people, and there is no refugee problem. Russia did it. Poland and Czechoslovakia did it.Turkey threw out a million Greeks and Algeria a million Frenchmen. Indonesia threw out heaven knows how many Chinese--and no one says a word about refugees. But in the case of Israel, the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab. Arnold Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace. Everyone expects the Jews to be the only real Christians in this world.

The pony preserved his character for independence and principle down to the last moment of his life; which was an unusually long one, and caused him to be looked upon, indeed, as the very Old Parr of ponies. He often went to and fro with the little phaeton between Mr. Garland's and his son's, and, as the old people and the young were frequently together, had a stable of his own at the new establishment, into which he would walk of himself with surprising dignity. He condescended to play with the children, as they grew old enough to cultivate his friendship, and would run up and down the little paddock with them like a dog; but though he relaxed so far, and allowed them such freedoms as caresses, or even to look at his shoes or hang on by his tail, he never permitted anyone among them to mount his back or drive him; thus showing that even their familiarity must have its limits, and that there were points between them far too serious for trifling. He was not unsusceptible of warm attachments in his later life, for when the good Bachelor came to live with Mr. Garland upon the clergyman's decease, he conceived a great friendship for him, and amiably submitted to be driven by his hands without the least resistance. He did no work for two or three years before he died, but lived on clover; and his last act (like a choleric old gentleman) was to kick his doctor.

When men drive God's word from them he justly permits their delusions, and answers them according to the multitude of their idols.

Several prominent Saudis have told me that King Fahd at the time was nearing a decision to permit women to drive but was forced to back off by the furious public reaction

Keep moving forward! You don't need permission from anyone in order to move on your own father's land! Go ahead and take the lead!

For Russian Jews, Zionism was an immediate solution to age-old problems. “Anywhere is better than Russia,” Karl agreed, “but for Western Jews, Zionism is a trap, I think. Once Jews are permitted a territorial center, it will be too easy to drive the rest of us from every other nation on Earth. ‘Go back where you belong!’ ” he cried dismissively, jerking his thumb toward Palestine. “ ‘Oh, by the way, leave all your possessions behind.’ ” ... But I have no need of some artificial homeland invented by the British. I am not a German Jew, Agnes, but a Jewish German.

The two halves of my barely whole being rioted, chained in place and snarling in protest of the other’s presence. The bondage allowed them just close enough to drive each other to venomous rebellion, yet never permitting the chance to make contact; to fight. There would be no battle, no resolution. The end result sounded more and more like insanity. So this is love? It truly is mad…

I had recently read to my dismay that they have started hunting moose again in New England. Goodness knows why anyone would want to shoot an animal as harmless and retiring as the moose, but thousands of people do—so many, in fact, that states now hold lotteries to decide who gets a permit. Maine in 1996 received 82,000 applications for just 1,500 permits. Over 12,000 outof-staters happily parted with a nonrefundable $20 just to be allowed to take part in the draw. Hunters will tell you that a moose is a wily and ferocious forest creature. Nonsense. A moose is a cow drawn by a three-year-old. That’s all there is to it. Without doubt, the moose is the most improbable, endearingly hopeless creature ever to live in the wilds. Every bit of it—its spindly legs, its chronically puzzled expression, its comical oven-mitt antlers—looks like some droll evolutionary joke. It is wondrously ungainly: it runs as if its legs have never been introduced to each other. Above all, what distinguishes the moose is its almost boundless lack of intelligence. If you are driving down a highway and a moose steps from the woods ahead of you, he will stare at you for a long minute (moose are notoriously shortsighted), then abruptly try to run away from you, legs flailing in eight directions at once. Never mind that there are several thousand square miles of forest on either side of the highway. The moose does not think of this. Clueless as to what exactly is going on, he runs halfway to New Brunswick before his peculiar gait inadvertently steers him back into the woods, where he immediately stops and takes on a startled expression that says, “Hey—woods. Now how the heck did I get here?” Moose are so monumentally muddle-headed, in fact, that when they hear a car or truck approaching they will often bolt out of the woods and onto the highway in the curious hope that this will bring them to safety. Amazingly, given the moose’s lack of cunning and peculiarly-blunted survival instincts, it is one of the longest-surviving creatures in North America. Mastodons, saber-toothed tigers, wolves, caribou, wild horses, and even camels all once thrived in eastern North America alongside the moose but gradually stumbled into extinction, while the moose just plodded on. It hasn’t always been so. At the turn of this century, it was estimated that there were no more than a dozen moose in New Hampshire and probably none at all in Vermont. Today New Hampshire has an estimated 5,000 moose, Vermont 1,000, and Maine anywhere up to 30,000. It is because of these robust and growing numbers that hunting has been reintroduced as a way of keeping them from getting out of hand. There are, however, two problems with this that I can think of. First, the numbers are really just guesses. Moose clearly don’t line up for censuses. Some naturalists think the population may have been overstated by as much as 20 percent, which means that the moose aren’t being so much culled as slaughtered. No less pertinent is that there is just something deeply and unquestionably wrong about killing an animal that is so sweetly and dopily unassuming as a moose. I could have slain this one with a slingshot, with a rock or stick—with a folded newspaper, I’d almost bet—and all it wanted was a drink of water. You might as well hunt cows.

If they lived in Saudi Arabia, under Shari’a law, these college girls in their pretty scarves wouldn’t be free to study, to work, to drive, to walk around. In Saudi Arabia girls their age and younger are confined, are forced to marry, and if they have sex outside of marriage they are sentenced to prison and flogged. According to the Quran, their husband is permitted to beat them and decide whether they may work or even leave the house; he may marry other women without seeking their approval, and if he chooses to divorce them, they have no right to resist or to keep custody of their children. Doesn’t this matter at all to these clever young Muslim girls in America?

I can see that your thoughts are deeper than you yourself are able to express. But since this is so, you know, don't you, that you've never lived what you are thinking and that isn't good. Only the ideas that we actually live are of any value. You knew all along that your sanctioned world was only half the world and you tried to suppress the second half the same way the priests and teachers do. You won't succeed. No one succeeds in this once he has begun to think." This went straight to my heart. "But there are forbidden and ugly things in the world!" I almost shouted. "You can't deny that. And they are forbidden, and we must renounce them. Of course I know that murder and all kinds of vices exist in the world but should I become a criminal just because they exist?" "We won't be able to find all the answers today," Max soothed me. "Certainly you shouldn't go kill somebody or rape a girl, no! But you haven't reached the point where you can understand the actual meaning of 'permitted' and 'forbidden.' You've only sensed part of the truth. You will feel the other part, too, you can depend on it. For instance, for about a year you have had to struggle with a drive that is stronger than any other and which is considered 'forbidden.' The Greeks and many other peoples, on the other hand, elevated this drive, made it divine and celebrated it in great feasts. What is forbidden, in other words, is not something eternal; it can change. Anyone can sleep with a woman as soon as he's been to a pastor with her and has married her, yet other races do it differently, even nowadays. That is why each of us has to find out for himself what is permitted and what is forbidden -forbidden for him. It's possible for one never to transgress a single law and still be a bastard. And vice versa. Actually it's only a question of convenience. Those who are too lazy and comfortable to think for themselves and be their own judges obey the laws. Others sense their own laws within them; things are forbidden to them that every honorable man will do any day in the year and other things are allowed to them that are generally despised. Each person must stand on his own feet.

In getting from Windsor to Detroit there is a choice between a free tunnel and a toll bridge, which turned out to be a short ride for a dollar, which I mentioned to the toll-collector who said, 'One of those things,' impelling me to remark to my cousin, 'Almost everything said by people one sees for only an instant is something like poetry. Precise, incisive, and just right, and the reason seems to be that there isn't time to talk prose. This suggests several things, the most important of which is probably that a writer ought not to permit himself to feel that he has all the time in the world in which to write his story or play or novel. He ought to set himself a time-limit, and the shorter the better. And he ought to do a lot of other things while he is working within this time-limit, so that he will always be under pressure, in a hurry, and therefore have neither the inclination nor the time to be fussy, which is the worst thing that happens to a book while it's being written.

In the Amazon, the turn to swidden was unfortunate. Slash-and-burn cultivation has become one of the driving forces behind the loss of tropical forest. Although swidden does permit the forest to regrow, it is wildly inefficient and environmentally unsound. The burning sends up in smoke most of the nutrients in the vegetation—almost all of the nitrogen and half the phosphorus and potassium. At the same time, it pours huge amounts of carbon dioxide into the air, a factor in global warming. (Large cattle ranches are the major offenders in the Amazon, but small-scale farmers are responsible for up to a third of the clearing.) Fortunately, it is a relatively new practice, which means it has not yet had much time to cause damage. More important, the very existence of so much healthy forest after twelve thousand years of use by large populations suggests that whatever Indians did before swidden must have been ecologically more sustainable.

By putting economic growth on equal footing with the preservation of human health, by promoting a need to possess and to consume that borders on the pathological, and by permitting industries to run roughshod over landscapes in order to create financial profit, the governments of industrialized nations have supported the changes that are primarily responsible for the befouled and poisonous environment that in many places has become our heritage. What resistance humanity is able to mount to the juggernaut that many call “the economy" is essentially an objection to the indifference towards human and nonhuman life that drives the juggernaut." Horizon

Men are no longer permitted to drive cars. Men are no longer permitted to own businesses. Foreign journalists and photographers must be employed by a woman. Men are no longer permitted to gather together, even in the home, in groups large than three, without a woman present. Men are no longer permitted to vote - because their years of violence and degradation have shown that they are not fit to rule or govern. A woman who sees a man flouting one of these laws in public is not only permitted but requires to discipline him immediately. Any woman who fails in this duty will be considered an enemy of the state, an accessory to the crime, one who attempts to undermine the peace and harmony of the nation.

Evolution, or its driving engine natural selection, has no foresight. In every generation within every species, the individuals best equipped to survive and reproduce contribute more than their fair share of genes to the next generation. The consequence, blind as it is, is the nearest approach to foresight that nature permits. [...] It is always tinkering: here shrinking a bit, there expanding a bit, constantly adjusting, putting on and taking off, optimising immediate reproductive success. Survival in future centuries doesn’t enter into the calculation, for the good reason that it isn’t really a calculation at all. It all happens automatically, as some genes survive in the gene pool and others don’t.

The divine right of kings may now be acknowledged as a fabrication, a falsified permit for prideful dementia and impulsive mayhem. The inalienable rights of certain people, on the other hand, seemingly remain current: somehow we believe they are not fabrications because hallowed documents declare they are real. Miserly or munificent as a given right may appear, it denotes no more than the right of way warranted by a traffic light, which does not mean you have the right to drive free of vehicular misadventures. Ask any paramedic as your dead body is taken away to the nearest hospital.

Evolution, or its driving engine natural selection, has no foresight. In every generation within every species, the individuals best equipped to survive and reproduce contribute more than their fair share of genes to the next generation. The consequence, blind as it is, is the nearest approach to foresight that nature permits. [...] That’s the kind of thing natural selection does all the time. It is always tinkering: here shrinking a bit, there expanding a bit, constantly adjusting, putting on and taking off, optimising immediate reproductive success. Survival in future centuries doesn’t enter into the calculation, for the good reason that it isn’t really a calculation at all. It all happens automatically, as some genes survive in the gene pool and others don’t.

We saw sundials built 300 years ago that are more accurate than any watch or calendar developed electronically today. We got cold feet when it came to crossing the road in Jaipur and decided whatever was on the other side wasn’t worth attempting to cross even on a zebra crossing. We ate in a restaurant that clearly indicated ‘No firearms or guns permitted,’ which made us feel safe. We saw a street fight in Agra over a traffic situation, the only one in the whole ten days. And we learned that when a car driver honks his horn it means, “I’m turning left,” or “I’m turning right,” or “I’m going straight ahead,” or “I’m overtaking on the inside,” or “I’m overtaking on the outside,” or “I just feel like honking my horn for absolutely no reason whatsoever other than I haven’t done it in a while.

On a cold winter’s day, a group of porcupines huddled together to stay warm and keep from freezing. But soon they felt one another’s quills and moved apart. When the need for warmth brought them closer together again, their quills again forced them apart. They were driven back and forth at the mercy of their discomforts until they found the distance from one another that provided both a maximum of warmth and a minimum of pain. In human beings, the emptiness and monotony of the isolated self produces a need for society. This brings people together, but their many offensive qualities and intolerable faults drive them apart again. The optimum distance that they finally find that permits them to coexist is embodied in politeness and good manners. Because of this distance between us, we can only partially satisfy our need for warmth, but at the same time, we are spared the stab of one another’s quills.

Aunt Lou was up early, dressed in overalls. She and Papa sat at the table drinking coffee and having a peppy discussion. Jack sat between them, his head turning from one side to the other as they talked. I stood in the doorway, listening. “Why?” asked Papa. “I want to,” said Aunt Lou. “Do you have a permit to drive?” asked Papa. “Yes,” said Aunt Lou quickly. Papa smiled slightly. Jack smiled, too. “Well…where is it?” asked Papa. Aunt Lou took a deep breath and went to find her bag. “Good morning, Cassie,” said Papa. “Good morning,” I said, coming into the kitchen. Grandfather came after me, pouring coffee and sitting next to Jack. “Pal!” said Jack. “Pal,” said Grandfather, putting his hand over Jack’s hand. Aunt Lou handed Papa a folded piece of paper. “Here.” Papa looked at it, then at Aunt Lou. “This says Lou can drive, signed, Horace Bricker.” Aunt Lou nodded. “Yes, Horace taught me how to drive. That’s proof.” Papa’s mouth opened. He looked at me, then closed it again.

How strange and delicious it was to sit here like this, entwined and filled, while sea breezes rustled through the marram grass on the dunes and quiet waves lapped at the shore. Eventually Keir lifted his head, his eyes very light in his flushed face. "Put your legs around my waist," he said. He helped to rearrange her limbs until they were pressed together closely in a seated embrace, with his bent knees supporting her. It was surprisingly comfortable, but didn't permit much movement. Instead of thrusting, they were limited to a rocking motion that allowed only an inch or two of his length to withdraw and plunge. "I don't think this is going to work," Merritt said, her arms looped around his neck. "Be patient." His mouth sought hers in a warm, flirting kiss. One of his hands searched beneath her skirts to settle on her naked bottom, pulling her forward as they rocked rhythmically. Feeling awkward, but also having fun, Merritt experimented by bracing her feet on the ground and pushing to help their momentum. The combination of pressure and movement had a stunning effect in her. Every forward pitch brought her weight fully onto him, in deep steady nudges that sent bolts of pure erotic feeling through every nerve pathway. The tension was building, compelling her toward a culmination more intense than anything she'd ever felt. She couldn't drive herself hard onto the heavy shaft, her body taking every inch and clenching frantically on each withdrawal as if trying to keep him inside. Nothing mattered except the rhythmic lunges that pumped more and more pleasure into her. Keir's breath hissed through his teeth as he felt her electrified response, the cinch of her intimate muscles. His hand gripped over her bottom, pulling her onto him again, again, again, until the relentless unfaltering movement finally catapulted her into a climax that was like losing consciousness, blinding her vision with a shower of white sparks and extinguishing every rational thought.

On a cold winter day, a group of porcupines huddled together closely to save themselves by their mutual warmth from freezing. But soon they felt the mutual quills and drew apart. Whenever the need for warmth brought them closer together again, this second evil was repeated, so that they were tossed back and forth between these two kinds of suffering until they discovered a moderate distance that proved most tolerable. – Thus the need for company, born of the emptiness and monotony inside them, drives men together; but their many revolting qualities and intolerable faults repel them again. The medium distance that they finally discover and that makes association possible is politeness and good manners. Whoever does not keep this distance is told, among the British: keep your distance! – To be sure, this only permits imperfect satisfaction of the need for mutual warmth, but it also keeps one from feeling the prick of the quills. – But whoever possesses much inner warmth of his own will prefer to avoid company lest he cause or suffer annoyance. Schopenhauer, as quoted by Carol Matthau

I'm never not worshiping. I'm never not confessing my faith in one way or another. And, if I may be permitted a return to the plural, understanding ourselves to be just as religious as any and everyone else might afford us time, space and vision with which to see ourselves more clearly and honestly, the better to grasp or begin to grasp - it's a life's work after all - the deepest implications of what we're doing to ourselves and others. This kind of self-understanding can clear a path toward the joys of conversion. Not once-for-all, as if that would be interesting at all, but rather in finding ourselves born again and again toward that literacy of wonder we lose when we're primarily guided by fear and defensiveness and the lazy drive to disassociation - a literacy we begin to achieve anew when affinity, affection and a sense of mutuality guide us in our regard for other people. The joy of a changed mind, that new birth many of us are secretly hoping for most of the time, is often extremely nearby. It might be one conversation, one human face, away. It's never too late to act on the hope you have.

The greatest advantage of polytheism. — For an individual to posit his own ideal and to derive from it his own law, joys, and rights — that may well have been considered hitherto as the most outrageous human aberration and as idolatry itself; indeed, the few who dared as much always felt the need to apologize to themselves, usually by saying: 'Not I! Not I! But a god through me.' The wonderful art and power of creating gods — polytheism — was that through which this drive could discharge itself, purify, perfect, and ennoble itself; for originally it was a base and undistinguished drive, related to stubbornness, disobedience, and envy. To be hostile to this drive to have one’s own ideal: that was formerly the law of every morality. There was only one norm: ‘the human being’— and every people believed itself to have this one and ultimate norm. But above and outside oneself, in some distant overworld, one was permitted to behold a plurality of norms; one god was not considered the denial or anathema to another god! Here for the first time one allowed oneself individuals; here one first honored the rights of individuals. The invention of gods, heroes, and overmen (Übermenschen) of all kinds, as well as deviant or inferior forms of humanoid life, undermen, dwarfs, fairies, centaurs, satyrs, demons, and devils, was the invaluable preliminary exercise for the justification of the egoism and sovereignty of the individual: the freedom that one conceded to a god in his relation to other gods one finally gave to oneself in relation to laws, customs, and neighbors. Monotheism, in contrast, this rigid consequence of the doctrine of one normal human type — that is, the belief in one normal god beside whom there are only pseudo-gods — was perhaps the greatest danger that has yet confronted humanity. It threatened us with the premature stagnation that, as far as we can see, most other species have long reached; for all of them believe in one normal type and ideal for their species, and they have translated the morality of custom definitively into their own flesh and blood. In polytheism the free-spiritedness and many-spiritedness of humanity received preliminary form — the power to create for ourselves our own new eyes and ever again new eyes that are ever more our own — so that for humans alone among the animals there are no eternal horizons and perspectives.

Fox was the most junior member of a group assigned to the Team Disney Building in Burbank. Her first job was typical grunt work, laying out bathrooms in the executive wing. MICHAEL GRAVES: Bernadette was driving everyone insane. She wanted to know how much time the executives spent in their offices, how often they’d be in meetings, at what time of day, how many people would be in attendance, the ratio of men to women. I picked up the phone and asked her what the hell she was doing. She explained, “I need to know what problems I’m solving with my design.” I told her, “Michael Eisner needs to take a piss, and he doesn’t want everyone watching.” I’d like to say I kept her around because I recognized the talent that would emerge. But really, I liked the sweaters. She knitted me four, and I still have them. My kids keep trying to steal them. My wife wants to give them to Goodwill. But I won’t part with them. The Team Disney Building was repeatedly delayed because of the permitting process. During an all-firm meeting, Fox presented a flowchart on how to game the building department. Graves sent her to Los Angeles to work on-site. MICHAEL GRAVES: I was the only one sad to see her go.

In attunement, it is the infant who leads and the mother who follows. “Where their roles differ is in the timing of their responses,” writes John Bowlby, one of the century’s great psychiatric researchers. The infant initiates the interaction or withdraws from it according to his own rhythms, Bowlby found, while the “mother regulates her behaviour so that it meshes with his... Thus she lets him call the tune and by a skillful interweaving of her own responses with his creates a dialogue.” The tense or depressed mothering adult will not be able to accompany the infant into relaxed, happy spaces. He may also not fully pick up signs of the infant’s emotional distress, or may not be able to respond to them as effectively as he would wish. The ADD child’s difficulty reading social cues likely originates from her relationship cues not being read by the nurturing adult, who was distracted by stress. In the attunement interaction, not only does the mother follow the child, but she also permits the child to temporarily interrupt contact. When the interaction reaches a certain stage of intensity for the infant, he will look away to avoid an uncomfortably high level of arousal. Another interaction will then begin. A mother who is anxious may react with alarm when the infant breaks off contact, may try to stimulate him, to draw him back into the interaction. Then the infant’s nervous system is not allowed to “cool down,” and the attunement relationship is hampered. Infants whose caregivers were too stressed, for whatever reason, to give them the necessary attunement contact will grow up with a chronic tendency to feel alone with their emotions, to have a sense — rightly or wrongly — that no one can share how they feel, that no one can “understand.” Attunement is the quintessential component of a larger process, called attachment. Attachment is simply our need to be close to somebody. It represents the absolute need of the utterly and helplessly vulnerable human infant for secure closeness with at least one nourishing, protective and constantly available parenting figure. Essential for survival, the drive for attachment is part of the very nature of warm-blooded animals in infancy, especially. of mammals. In human beings, attachment is a driving force of behavior for longer than in any other animal. For most of us it is present throughout our lives, although we may transfer our attachment need from one person — our parent — to another — say, a spouse or even a child. We may also attempt to satisfy the lack of the human contact we crave by various other means, such as addictions, for example, or perhaps fanatical religiosity or the virtual reality of the Internet. Much of popular culture, from novels to movies to rock or country music, expresses nothing but the joys or the sorrows flowing from satisfactions or disappointments in our attachment relationships. Most parents extend to their children some mixture of loving and hurtful behavior, of wise parenting and unskillful, clumsy parenting. The proportions vary from family to family, from parent to parent. Those ADD children whose needs for warm parental contact are most frustrated grow up to be adults with the most severe cases of ADD. Already at only a few months of age, an infant will register by facial expression his dejection at the mother’s unconscious emotional withdrawal, despite the mother’s continued physical presence. “(The infant) takes delight in Mommy’s attention,” writes Stanley Greenspan, “and knows when that source of delight is missing. If Mom becomes preoccupied or distracted while playing with the baby, sadness or dismay settles in on the little face.

Orwell takes his place with these men as a figure. In one degree or another they are geniuses, and he is not—if we ask what it is that he stands for, what he is the figure of, the answer is: the virtue of not being a genius, of fronting the world with nothing more than one’s simple, direct, undeceived intelligence, and a respect for the powers one does have, and the work one undertakes to do. We admire geniuses, we love them, but they discourage us. They are great concentrations of intellect and emotion, we feel that they have soaked up all the available power, monopolizing it and leaving none for us. We feel that if we cannot be as they, we can be nothing. Beside them we are so plain, so hopelessly threadbare. How they glitter, and with what an imperious way they seem to deal with circumstance, even when they are wrong. Lacking their patents of nobility, we might as well quit. This is what democracy has done to us, alas—told us that genius is available to anyone, that the grace of ultimate prestige may be had by anyone, that we may all be princes and potentates, or saints and visionaries and holy martyrs of the heart and mind. And then when it turns out that we are no such thing, it permits us to think that we aren’t much of anything at all. In contrast with this cozening trick of democracy, how pleasant seems the old, reactionary Anglican phrase that used to drive people of democratic leanings quite wild with rage—“My station and its duties.

After having taken a long and hard look at the echelonment of the various appendices of the sexual function, the moment appears to have arrived to expound the central theorem of my apocritique. Unless you were to put a halt to the implacable unfolding of my reasoning with the objection that, good prince, I will permit you to formulate: "You take all your examples from adolescence, which is indeed an important period in life, but when all is said and done it only occupies an exceedingly brief fraction of this. Are you not afraid, then, that your conclusions, the finesse and rigour of which we admire, may ultimately turn out to be both partial and limited?" To this amiable adversary I will reply that adolescence is not only an important period in life, but that it is the only period where one may speak of life in the full sense of the word. The attractile drives are unleashed around the age of thirteen, after which they gradually diminish, or rather they are resolved in models of behaviour which are, after all, only constrained forces. The violence of the initial explosion means that the outcome of the conflict may remain uncertain for years; this is what is called a transitory regime in electrodynamics. But little by little the oscillations become slower, to the point of resolving themselves in mild and melancholic long waves; from this moment on all is decided, and life is nothing more than a preparation for death. This can be expressed in a more brutal and less exact way by saying that man is a diminished adolescent. 'After having taken a long and hard look at the echelonment of the various appendices of the sexual function, the moment seems to me to have come to expound the central theorem of my apocritique. For this I will utilize the lever of a condensed but adequate formulation, to wit: Sexuality is a system of social hierarchy

This is ridiculous. You’re bleeding. Don’t lie to me, I can smell it. You’re hurt. You need a medmage.” “I’m not hurt that badly.” His lips wrinkled, showing his teeth. “How badly do you have to be hurt?” “There is a right-to-life exemption, which permits us to leave the scene if our injuries are life threatening. We’d have to provide paperwork from a hospital, or a qualified medmage, showing that we had to get treatment or we would’ve died. My injuries are not life threatening.” “Paperwork is not a problem.” “Yes, but I won’t lie.” “How do you know your injuries aren’t life threatening? You’re covered in the fluid from its guts. How do you know it’s not poisonous?” “If it’s poisonous, we’ll deal with it when I feel sick.” “Fine. I’ll stay here with this thing, and you will drive yourself to the hospital.” “No.” He hit me with an alpha stare. I opened my eyes as wide as I could. “Why, of course, Your Majesty. What was I thinking? I will go and do this right away, just please don’t look at me.” “Kate, get in the car.” “Maybe you should growl dramatically. I don’t think I’m intimidated enough.” “I will put you in the car.” “No, you won’t. First, it took both of us to kill that thing, and if it reinvents itself again, it will take both of us again. I’m not leaving you alone with it. Second, if you try to physically carry me to the car, I will resist and bleed more. Third, you can possibly stuff me in the car against my will, but you can’t make me drive.” He snarled. “Argh! Why don’t you ever do anything I ask you to?” “Because you don’t ask. You tell me.” We glared at each other. “I’m not going to the hospital because of a shallow cut.” And possibly a strained shoulder, a few gashes to my legs, and a bruised right side. “It could be worse. I could’ve hit a brick wall instead of a nice, fragile old fence . . .” He held up his hand. “I’m going to get a medkit out of the car.

The belief that order must be intentionally generated and imposed upon society by institutional authorities continues to prevail. This centrally-directed model is premised upon what F.A. Hayek called “the fatal conceit,” namely, the proposition “that man is able to shape the world according to his wishes,”3 or what David Ehrenfeld labeled “the arrogance of humanism.”4That such practices have usually failed to produce their anticipated results has generally led not to a questioning of the model itself, but to the conclusion that failed policies have suffered only from inadequate leadership, or a lack of sufficient information, or a failure to better articulate rules. Once such deficiencies have been remedied, it has been supposed, new programs can be implemented which, reflective of this mechanistic outlook, will permit government officials to “fine tune” or “jump start” the economy, or “grow” jobs, or produce a “quick fix” for the ailing government school system. Even as modern society manifests its collapse in the form of violent crime, economic dislocation, seemingly endless warfare, inter-group hostilities, the decay of cities, a growing disaffection with institutions, and a general sense that nothing “works right” anymore, faith in the traditional model continues to drive the pyramidal systems. Most people still cling to the belief that there is something that can be done by political institutions to change such conditions: a new piece of legislation can be enacted, a judicial ruling can be ordered, or a new agency regulation can be promulgated. When a government-run program ends in disaster, the mechanistic mantra is invariably invoked: “we will find out what went wrong and fix it so that this doesn’t happen again.” That the traditional model itself, which is grounded in the state’s power to control the lives and property of individuals to desired ends, may be the principal contributor to such social disorder goes largely unexplored.

As respects its isolation and its indifference to the basic requirements of all organic activity, the pecuniary power complex discloses a startling resemblance to a newly discovered center in the brain-that which is called the pleasure center. So far as is known, this pleasure center performs no useful function in the organism, unless it should prove that in some still obscure way it plays a part in more functional pleasure reactions. But in laboratory monkeys this localized center can be penetrated by electrodes which permit a micro-current to stimulate the nervous tissue in such a fashion that the flow of current-and hence the intensity of pleasure-can be regulated by the animal himself. Apparently the stimulation of this pleasure center is so rewarding that the animal will continue to press the current regulator for an indefinite length of time, regardless of every other impulse or physiological need, even that for food, and even to the point of starvation. The intensity of this abstract stimulus produces something like a total neurotic insensibility to life needs. The power complex seems to operate on the same principle. The magical electronic stimulus is money. What increases the resemblance between this pecuniary motivation and that of the cerebral pleasure center is that both centers, unlike virtually all organic reactions, recognize no quantitative limits. What has always been true of money, among those susceptible to its influence, applies equally to the other components of the power complex: the abstraction replaces the concrete reality, and therefore those who seek to increase it never know when they have had enough. Each of these drives, for power, for goods, for fame, for pleasure, may-it goes without saying-have as useful a part to play in the normal economy of a community as in the human body itself. It is by their detachment, their isolation, their quantitative over-concentration, and their mutual re-enforcement that they become perverse and life-corroding.

We receive a fatal imprint in childhood, at the time of our greatest plasticity, of our passive impressionism, of our helplessness before suggestion. In no period has the role of the parents loomed as immense, because we have recognized the determinism, but at the same time an exaggeration in the size of the Enormous Parent does not need to be permanent and irretrievable. The time has come when, having completed the scientific study of the importance of parents, we now must re-establish our power to revoke their imprint, to reverse our patterns, to kill our fatal downward tendencies. We do not remain smaller in suture than our parents. Nature had intended them to shrink progressively in our eyes to human proportions while we reach for our own maturity. Their fallibilities, their errors, their weaknesses were intended to develop our own capacity for parenthood. We were to discover their human weakness not to overwhelm or humiliate them, but to realize the difficulty of their task and awaken our own human protectiveness toward their failures or a respect for their partial achievement. But to place all responsibilities upon them is wrong too. If they gave us handicaps, they also gave us their courage, their obstinacy, their sacrifices, their moments of strength. We cannot forever await from them the sanction to mature, to impose on them our own truths, to resist or perhaps defeat them in our necessity to gain strength. We cannot always place responsibility outside of ourselves, on parents, nations, the world, society, race, religion. Long ago it was the gods. If we accepted a part of this responsibility we would simultaneously discover our strength. A handicap is not permanent. We are permitted all the fluctuations, metamorphoses which we all so well understand in our scientific studies of psychology. Character has ceased to be a mystery and we can no longer refuse our responsibility with the excuse that this is an unformed, chaotic, eyeless, unpredictable force which drives, tosses, breaks us at will.

Maybe nostalgia is itself the problem. A Democrat I met in Macon during a conversation we had about the local enthusiasm for Trump told me that “people want to go back to Mayberry”, the setting of the beloved old Andy Griffith Show. (As it happens, the actual model for Mayberry, Mount Airy, a bedraggled town in North Carolina, has gone all in on the Trump revolution, as the Washington Post recently reported.) Maybe it’s also true, as my liberal friends believe, that what people in this part of the country secretly long to go back to are the days when the Klan was riding high or when Quantrill was terrorizing the people of neighboring Kansas, or when Dred Scott was losing his famous court case. For sure, there is a streak of that ugly sentiment in the Trump phenomenon. But I want to suggest something different: that the nostalgic urge does not necessarily have to be a reactionary one. There is nothing un-progressive about wanting your town to thrive, about recognizing that it isn’t thriving today, about figuring out that the mid-century, liberal way worked better. For me, at least, that is how nostalgia unfolds. When I drive around this part of the country, I always do so with a WPA guidebook in hand, the better to help me locate the architectural achievements of the Roosevelt years. I used to patronize a list of restaurants supposedly favored by Harry Truman (they are slowly disappearing). And these days, as I pass Trump sign after Trump sign, I wonder what has made so many of Truman’s people cast their lot with this blustering would-be caudillo. Maybe what I’m pining for is a liberal Magic Kingdom, a non-racist midwest where things function again. For a countryside dotted with small towns where the business district has reasonable job-creating businesses in it, taverns too. For a state where the giant chain stores haven’t succeeded in putting everyone out of business. For an economy where workers can form unions and buy new cars every couple of years, where farmers enjoy the protection of the laws, and where corporate management has not been permitted to use every trick available to them to drive down wages and play desperate cities off one against the other. Maybe it’s just an impossible utopia, a shimmering Mayberry dream. But somehow I don’t think so.

In the silence punctuated only by their footsteps, both men thought not of themselves but of a Man who once made a long,lonely march up a hill, who in the world's worst hour did the most courageous thing ever done. At the end of His climb,He spread out His arms and permitted guilty men to drive nails into His hands and feet. He endured untold agony to give undeserving men- like Mike Hollis, Derrick Freeman, Nathan Hayes, and Adam Mitchell- a second chance. To most people none of this - not what these men were doing now, nor what He did two thousand years ago-made sense. From the outside, grace and truth,honor and courage,seldom do.

There were other important reasons for the growth of American individualism at the expense of community in the second half of the twentieth century besides the nature of capitalism. The first arose as an unintended consequence of a number of liberal reforms of the 1960s and 1970s. Slum clearance uprooted and destroyed many of the social networks that existed in poor neighborhoods, replacing them with an anonymous and increasingly dangerous existence in high-rise public housing units. “Good government” drives eliminated the political machines that at one time governed most large American cities. The old, ethnically based machines were often highly corrupt, but they served as a source of local empowerment and community for their clients. In subsequent years, the most important political action would take place not in the local community but at higher and higher levels of state and federal government. A second factor had to do with the expansion of the welfare state from the New Deal on, which tended to make federal, state, and local governments responsible for many social welfare functions that had previously been under the purview of civil society. The original argument for the expansion of state responsibilities to include social security, welfare, unemployment insurance, training, and the like was that the organic communities of preindustrial society that had previously provided these services were no longer capable of doing so as a result of industrialization, urbanization, decline of extended families, and related phenomena. But it proved to be the case that the growth of the welfare state accelerated the decline of those very communal institutions that it was designed to supplement. Welfare dependency in the United States is only the most prominent example: Aid to Familles with Dependent Children, the depression-era legislation that was designed to help widows and single mothers over the transition as they reestablished their lives and families, became the mechanism that permitted entire inner-city populations to raise children without the benefit of fathers. The rise of the welfare state cannot be more than a partial explanation for the decline of community, however. Many European societies have much more extensive welfare states than the United States; while nuclear families have broken down there as well, there is a much lower level of extreme social pathology. A more serious threat to community has come, it would seem, from the vast expansion in the number and scope of rights to which Americans believe they are entitled, and the “rights culture” this produces. Rights-based individualism is deeply embedded in American political theory and constitutional law. One might argue, in fact, that the fundamental tendency of American institutions is to promote an ever-increasing degree of individualism. We have seen repeatedly that communities tend to be intolerant of outsiders in proportion to their internal cohesiveness, because the very strength of the principles that bind members together exclude those that do not share them. Many of the strong communal structures in the United States at midcentury discriminated in a variety of ways: country clubs that served as networking sites for business executives did not allow Jews, blacks, or women to join; church-run schools that taught strong moral values did not permit children of other denominations to enroll; charitable organizations provided services for only certain groups of people and tried to impose intrusive rules of behavior on their clients. The exclusiveness of these communities conflicted with the principle of equal rights, and the state increasingly took the side of those excluded against these communal organizations.

In his eternal decrees God heard the cry of mankind. Even though he permitted the sin which was to drive mankind into such a desperate situation, at the same time he determined a plan of rescue which was to enrich mankind even more than before the fall and to give a perfect satisfaction to the requirements of divine justice. – Servant of God Father Hyacinth Woroniecki, O.P.

In general the power drive is given free rein when it can appear under the cloak of objective and moral rectitude. People are the most cruel when they can use cruelty to enforce the "good."In daily life we often suffer pages of conscience when we permit ourselves to be excessively motivated by the power drive. But these guilt feelings completely disappear from consciousness when our actions, while unconsciously motivated by a lust for power, can be consciously justified by that which is allegedly right and good.

If policies were based upon climate science rather than climate studies, this simple, straightforward analysis would spell the end of any onerous climate policy. However, while our similar studies can be scientifically cited,7 to date, there has been an understandable reluctance to publish this in the tier-1 scientific literature, such as Nature or Science, as that would indicate a massive, unexplainable, and persistent failure of the studies driving global climate policy. Paltridge recently speculated that when this is ultimately permitted, the cost to all science (not just climate science) is going to be dear and lasting, much to the detriment of our society and our public policies.8 It will provoke serious doubt that the present incentive structure in science—which requires that the practitioners keep their problems ‘important’—has far-reaching and disastrous unintended consequences.

If you permit God to test you at the beginning, you will stand every trial for a long time. Don't plan to drive a Mercedes jeep as a boy and ride a bicycle in your adult age. Every trial given to you while you are young is made to prepare you for your old, age so that you can proclaim; I was young and now I am old, I have never seen the righteousness forsaken nor their children begging for bread.

The wrath of the devil comes against beginners as by a narrow path, for God does not give him so much license against them, but he advances on those who have defeated him as on a broad road, as though he had sworn not to forgive them, for his intention in making war by bad thoughts is to drive you to despair, or anger you, or make you mad. This is why David says that he sent you three things by his evil angels: tribulation which leads to despair, wrath which provokes to anger; and indignation which conduces to insanity. Lest you, who practice recollection, should fear these interior conflicts that lead to so much evil, know that it is not only on contemplatives the devil uses such artifices, rather, it is want of recollection which gives rise to wrong thoughts and imaginations.   Do not aim all the stones at the devil, for your interior battle may arise from many quarters. It will correspond to the quarter from where it comes. If God instigates it as a punishment for your many habitual faults, it will be a just war against those who wish to make a false friendship with the evil one, like those of whom Paul says: “God delivered them up to a reprobate sense, to do those things which are not convenient, being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without mercy.” [410]   The Apostle thus shows how God delivers his enemies into the hands of their foes, so that when we are in serious enmity against God with whom we must be in perfect peace, as a penalty for our sin he permits us to be delivered to our chief enemies, which are the vices. Hence follows exterior and interior war, and even, unless we return to him, combat in hell with the phantoms that strike with fiery weapons and devour with open mouth. [411]

Prosperous non-white nations such as Japan, Taiwan, and South Korea would be very desirable destinations for Third-World immigrants, and if those countries opened their borders, they would quickly be filled with foreigners. They keep their borders closed because they know they cannot have the same Japan or Taiwan with different people. Israel, likewise, is determined to remain a Jewish state because Israelis know they cannot have the same Israel with different people. In 2010, Prime Minister Benjamin Netanyahu approved tough measures to deport illegal immigrants, calling them a “threat to the character of the country.” Linguistically, culturally, and racially, Japan is homogeneous. This means Japanese never even think about a host of problems that torment Americans. Since Japan has only one race, no one worries about racism. There was no civil rights movement, no integration struggle, and no court-ordered busing. There is no bilingual education, and no affirmative action. There is no tyranny of “political correctness,” and no one is clamoring for a “multi-cultural curriculum.” When a company needs to hire someone, it doesn’t give a thought to “ethnic balance;” it just hires the best person. No Japanese are sent to reeducation seminars because of “insensitivity.” Japan has no Civil Rights Commission or Equal Employment Opportunity Commission. It has no Equal Housing Act or Voting Rights Act. No one worries about drawing up voting districts to make sure minorities are elected. There are no noisy ethnic groups trying to influence foreign policy. Japanese do not know what a “hate crime” would be. And they know that an American-style immigration policy would change everything. They want Japan to remain Japanese. This is a universal view among non-whites. Those countries that send the largest numbers of emigrants to the United States—Mexico, India, China—permit essentially no immigration at all. For them, their nations are exclusive homelands for their own people. Most people refuse to share their homelands. Robert Pape, a leading expert on suicide bombing, explains that its motive is almost always nationalism, not religious fanaticism. Whether in Sri Lanka, Lebanon, Chechnya, Kashmir, the West Bank, Iraq, or Afghanistan, its main objective is to drive out occupying aliens. It is only Western nations—and only within the last few decades—that have ever voluntarily accepted large-scale immigration that could reduce the inhabitants to a racial minority. What the United States and other European-derived nations are doing is without historical precedent.

Interrupting me, he shouted, “What I am saying is that your plates are illegal. Do you understand? You are breaking the law by driving on our roads.” “I have a permit,” I said. He had now worked himself into a froth of spitting rage, and as he screamed out of his congested face I saw that he was wrapped in belts, a holstered pistol in one, handcuffs in another, a truncheon, a phone, chrome-plated chains,

This book is printed on acid-free paper. Copyright @ 2000 by Robert A. Carter. All rights reserved Title page photo: Buffalo Bill and the Wild West show cast, c. 1908. (Buffalo Bill Historical Center, Cody, Wyoming) Published by John Wiley & Sons, Inc. . Published simultaneously in Canada No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, 222 Rosewood Drive, Danvers, MA'01923, (978) 750-8400, fax (978) 750-4744. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley & Sons, Inc., 605 Third Avenue, New York, NY 10158-0012, (212) 850-6011, fax (212) 850.6008, email: PERMREQ@WILEY.COM. Library of Congress Cataloging-in-Publication Data Carter, Robert A.. Buffalo Bill Cody: the man behind the legend / Robert A. Carter p. cm. Includes bibliographical references (p.. 477) and index. ISBN 0-471-31996-1 (cloth : alk. paper) 1. Buffalo Bill, 1846-1917. 2. Pioneers-West (U.S.)-Biography. 3. Entertainers-United States-Biography. 4. Scouts and scouting-West (U.S.)- Biography. 5. West (U.S.)-Biography. 6. Frontier and pioneer life-West (U.S.) 7. Buffalo Bill's Wild West Show-History. I. Title. F594.B63 C37 2000 978'.02'092-dc2l [B] 00-020368 Printed in the United States of America . . 10 9 8 7 6 5 4 3 2 1. For my two beloved sons, Jonathan and Randy-they, too, are westerners

Nothing! thou elder brother even to Shade: That hadst a being ere the world was made, And well fixed, art alone of ending not afraid. Ere Time and Place were, Time and Place were not, When primitive Nothing Something straight begot; Then all proceeded from the great united What. Something, the general attribute of all, Severed from thee, its sole original, Into thy boundless self must undistinguished fall; Yet Something did thy mighty power command, And from fruitful Emptiness’s hand Snatched men, beasts, birds, fire, air, and land. Matter the wicked’st offspring of thy race, By Form assisted, flew from thy embrace, And rebel Light obscured thy reverend dusky face. With Form and Matter, Time and Place did join; Body, thy foe, with these did leagues combine To spoil thy peaceful realm, and ruin all thy line; But turncoat Time assists the foe in vain, And bribed by thee, destroys their short-lived reign, And to thy hungry womb drives back thy slaves again. Though mysteries are barred from laic eyes, And the divine alone with warrant pries Into thy bosom, where truth in private lies, Yet this of thee the wise may truly say, Thou from the virtuous nothing dost delay, And to be part with thee the wicked wisely pray. Great Negative, how vainly would the wise Inquire, define, distinguish, teach, devise, Didst thou not stand to point their blind philosophies! Is, or Is Not, the two great ends of Fate, And True or False, the subject of debate, That perfect or destroy the vast designs of state— When they have racked the politician’s breast, Within thy Bosom most securely rest, And when reduced to thee, are least unsafe and best. But Nothing, why does Something still permit That sacred monarchs should at council sit With persons highly thought at best for nothing fit, While weighty Something modestly abstains From princes’ coffers, and from statemen’s brains, And Nothing there like stately Nothing reigns? Nothing! who dwell’st with fools in grave disguise For whom they reverend shapes and forms devise, Lawn sleeves, and furs, and gowns, when they like thee look wise: French truth, Dutch prowess, British policy, Hibernian learning, Scotch civility, Spaniards’ dispatch, Danes’ wit are mainly seen in thee. The great man’s gratitude to his best friend, Kings’ promises, whores’ vows—towards thee may bend, Flow swiftly into thee, and in thee ever end.

John Wiley & Sons, Inc. New York • Chichester • Weinheim • Brisbane • Singapore • Toronto This book is printed on acid-free paper. Copyright @ 2000 by Robert A. Carter. All rights reserved Title page photo: Buffalo Bill and the Wild West show cast, c. 1908. (Buffalo Bill Historical Center, Cody, Wyoming) Published by John Wiley & Sons, Inc. . Published simultaneously in Canada No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, 222 Rosewood Drive, Danvers, MA'01923, (978) 750-8400, fax (978) 750-4744. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley & Sons, Inc., 605 Third Avenue, New York, NY 10158-0012, (212) 850-6011, fax (212) 850.6008, email: PERMREQ@WILEY.COM. Library of Congress Cataloging-in-Publication Data Carter, Robert A.. Buffalo Bill Cody: the man behind the legend / Robert A. Carter p. cm. Includes bibliographical references (p.. 477) and index. ISBN 0-471-31996-1 (cloth : alk. paper) 1. Buffalo Bill, 1846-1917. 2. Pioneers-West (U.S.)-Biography. 3. Entertainers-United States-Biography. 4. Scouts and scouting-West (U.S.)- Biography. 5. West (U.S.)-Biography. 6. Frontier and pioneer life-West (U.S.) 7. Buffalo Bill's Wild West Show-History. I. Title. F594.B63 C37 2000 978'.02'092-dc2l [B] 00-020368 Printed in the United States of America . . 10 9 8 7 6 5 4 3 2 1. For my two beloved sons, Jonathan and Randy-they, too, are westerners There are many men, but few heroes. -Herodotus

Already, over 10 percent of millennials have opted for ridesharing over car ownership, but this is just the beginning. Autonomous cars will be four to five times cheaper—they make owning a car not only unnecessary, but also expensive. My guess, within ten years, you’ll probably need a special permit to drive a human-operated car.

In the Amazon, the turn to swidden was unfortunate. Slash-and-burn cultivation has become one of the driving forces behind the loss of tropical forest. Although swidden does permit the forest to regrow, it is wildly inefficient and environmentally unsound. The burning sends up in smoke most of the nutrients in the vegetation—almost all of the nitrogen and half the phosphorus and potassium. At the same time, it pours huge amounts of carbon dioxide into the air, a factor in global warming. (Large cattle ranches are the major offenders in the Amazon, but small-scale farmers are responsible for up to a third of the clearing.)

Self-Discovery in San Francisco CA | Suzanne Fensin If This looks like what's Driving You, Then you're THE New Human And it slow Has come back To Step Up! The easiest to know your life purpose is thru your journey of self discovery. supported your birthname that holds distinctive sacred codes that unlock your destiny, your Soul Blueprint holds all the answers to what your challenges area unit and also the gifts they reveal, as well as what your skills and gifts area unit at a deeper level, and the way to activate them to make your a lot of fulfilling life. Life Purpose is complicated. throughout my self discovery journey, I uncovered hidden ways and forks within the road. there have been hills, mountains, valleys and shadowy places which will be scary to travel through. i finished and began, unsure if I had the strength to urge through it all. however I did it! and that i wish to share my method with you to jumpstart your magnificence that you’ve been concealing. Soul Codes Blueprint in San Jose CA This is a 12-week personal 1:1 mentoring program ideally delivered via ZOOM. ZOOM recordings of sessions are provided, upon request. Email support is supplied with every step of this method. Here’s what you receive with this distinctive program L – Learning Your distinctive skills, goals, and challenges with Soul Blueprint Reading. this is often a 1-hour, birthname solely analysis that offers you the subsequent information: • Birthname analysis • Your most fulfilling soul expression • Your Soul Destiny for this period of time • Karmic lessons, skills and gifts you were born with, and people you receive later in life. • Emailed Zoom recording of the session, upon request • Special discount rating on future mentoring that helps to activate your blueprint on a deeper level O - OMG you're Amazing! Understanding the scope of your soul mission and the way your skills, goals, and challenges work along to make your greatest purpose. acceptive the sweetness of the journey and speech communication affirmative to following step. this is often AN expanded 2-hour Soul Blueprint reading that offers you all of what you receive within the 1-hour reading, and the following: • Up to two extra names analysis • subject for private Years, Months & Cycles • wherever area unit you within the Ascension method • what's your Soul kind V - Valor Having the spirit to roll up your sleeves and acquire into uncovering, understanding, and material possession go of doubts, beliefs, and learning that show up as shadow aspects, and align together with your higher purpose. caring yourself through the method, permitting a lot of lightweight into your being. during this step you'll receive: • Intuitive work to support you in understanding what you discover on a soul level, and to help in your self-nurturing • Soul Blueprint Upgrade (working together with your etheric team to clear attachments, enhance your gift and talent codes, unleash doubt & worry • Flower Essence Remedy suggestions to help in clearing shadow aspects E - Ease, Excitement, And Energize The seeds of management you have got planted area unit currently development. you're claiming your truth and sharing your authentic magnificence (by visioning and actioning) with a reworking world that reflects and honors your journey. you'll receive the subsequent with this step: • corroborative work with life exercises to observe your new brilliance • Celebration exercises to stay you moving forward on your journey of success with grace. Contact Suzanne With Questions #SelfDiscoveryinSanFranciscoCA Email# suzannefensin@gmail.com

answers) 8.There is no crosswalk and you see a pedestrian crossing your lane ahead. You should: Stop and let him/her finish crossing the street. 9.It is illegal to listen to: Listening to music through headphones that cover both ears. 10.Always stop before you cross railroad tracks when: You don't have room on the other side to completely cross the tracks. 11.When you tailgate other drivers (drive close to their rear bumper): You can frustrate the other drivers and make them angry. 12.Should you always drive slower than other traffic? No, you can block traffic when you drive too slowly. 13.You see a signal person at a road construction site ahead. You should obey his or her instructions: At all times. 14.If you plan to pass another vehicle, you should: Not assume the other driver will make space for you to return to your lane  

Have you plans for the evening?” “Maybe I’ll embroider another pillowcase.” The corners of his mouth flattened. “I’ll take you driving tomorrow afternoon, weather permitting.” She folded her arms, not at all prepared to allow his high-handedness. “Perhaps I’m busy tomorrow afternoon. Perhaps I have plans, and perhaps a smitten suitor would patiently wait until his invitation fits in with his lady’s plans.” “It wasn’t an invitation.” “My point exactly.” She turned on her heel, intent on making a dignified exit, but he stopped her with a hand on her shoulder. When she turned back to him, he did not drop his hand, but rather, drew one finger along her jaw. “I beg your pardon, Miss Windham. Does it suit your plans to join me for a drive tomorrow afternoon? I’d be ever so grateful for your company.” There was no smile lurking around his mouth, no humor in his eyes, and Maggie’s insides started to flutter most inconveniently. He looked for all the world like a man whose every happiness depended on her answer. Damn him. “Gracious, Mr. Hazlit. When you ask so prettily, I can but consent.

Why won’t you marry me?” “Gracious, you are persistent.” She patted the bun he’d so expertly fashioned. “Has it occurred to you if I marry you all my wealth and independence would be forfeit?” “If you don’t trust me to leave your fortune in peace, transfer your wealth to your brother’s name. He’ll steward it as you direct.” Gayle would be more conscientious with her money than she was, which was saying something. “And what of my freedom, my independence?” How such a big man could move so quickly was beyond her. One moment Maggie was looking around for her boots and stockings, the next she was flat on her back with fifteen stone of determined earl poised above her. “You call it independence, but you never so much as go for a drive in the park, Maggie Windham. You do not make social calls except on your family members, you do not entertain, and you do not permit yourself even a dog for companionship. As my countess, you’ll have the run of the society functions, your invitations will be accepted by all and sundry, and you will have my charming and devoted company at your beck and call, even and especially in your confinements. Plural, God willing. Marry me.” Devoted

My office is over here—” He stopped. Frowned. Looked about. Had to backtrack to the kitchen in order to find the various parties. Sola’s grandmother had her head in the Sub-Zero refrigerator, rather as if she were a gnome looking for a cool place in the summer. “Madam?” Assail inquired. She shut the door and moved on to the floor-to-ceiling cabinets. “There is nothing here. Nothing. What do you eat?” “Ah . . .” Assail found himself looking at the cousins for aid. “Usually we take our meals in town.” The scoffing sound certainly appeared like the old-lady equivalent of Fuck that. “I need the staples.” She pivoted on her little shiny shoes and put her hands on her hips. “Who is taking me to supermarket.” Not an inquiry. And as she stared up at the three of them, it appeared as though Ehric and his violent killer of a twin were as nonplussed as Assail was. The evening had been planned out to the minute—and a trip to the local Hannaford was not on the list. “You two are too thin,” she announced, flicking her hand in the direction of the twins. “You need to eat.” Assail cleared his throat. “Madam, you have been brought here for your safety.” He was not going to permit Benloise to up the stakes—and so he’d had to lock down potential collateral damage. “Not to be a cook.” “You have already refused the money. I no stay here for free. I earn my keep. That is the way it will be.” Assail exhaled long and slow. Now he knew where Sola got her independent streak. “Well?” she demanded. “I no drive. Who takes me.” “Madam, would you not prefer to rest—” “Your body rest when dead. Who.” “We do have an hour,” Ehric hedged. As Assail glared at the other vampire, the little old lady hitched her purse up on her forearm and nodded. “So he will take me.” Assail met Sola’s grandmother’s gaze directly and dropped his tone a register just so that the line drawn would be respected. “I pay. Are we clear—you are not to spend a cent.” She opened her mouth as if to argue, but she was headstrong—not foolish. “Then I do the darning.” “Our clothes are in sufficient shape—” Ehric cleared his throat. “Actually, I have a couple of loose buttons. And the Velcro strip on his flak jacket is—” Assail looked over his shoulder and bared his fangs at the idiot—out of eyesight of Sola’s grandmother, of course. Remarshaling his expression, he turned back around and— Knew he’d lost. The grandmother had one of those brows cocked, her dark eyes as steady as any foe’s he’d ever faced. Assail shook his head. “I cannot believe I’m negotiating with you.” “And you agree to terms.” “Madam—” “Then it is settled.” Assail threw up his hands. “Fine. You have forty-five minutes. That is all.” “We be back in thirty.” At that, she turned and headed for the door. In her diminutive wake, the three vampires played ocular Ping-Pong. “Go,” Assail gritted out. “Both of you.” The cousins stalked for the garage door—but they didn’t make it. Sola’s grandmother wheeled around and put her hands on her hips. “Where is your crucifix?” Assail shook himself. “I beg your pardon?” “Are you no Catholic?” My dear sweet woman, we are not human, he thought. “No, I fear not.” Laser-beam eyes locked on him. Ehric. Ehric’s brother. “We change this. It is God’s will.” And out she went, marching through the mudroom, ripping open the door, and disappearing into the garage. As that heavy steel barrier closed automatically, all Assail could do was blink.

After California made it much easier to get marijuana from your doctor—anyone claiming a bad back was given a permit—traffic accidents fell by 8 percent,33 because lots of people made this shift, and driving when you’re stoned (while a bad idea) is nowhere near as dangerous as driving drunk.

Demand features – product design, marketing, credit and the consumer society - are central to this process. Demand drives growth while supply expansion (from investment and productivity gains) permits growth. As in the rest of economics, demand and supply both are vital and both must be considered. And, by operating at the industry level, the extended theory allows the changing structure of the economy to be explained.

What seems to happen when you legalize marijuana is that a significant number of people looking to chill out transfer from getting drunk to getting stoned. After California made it much easier to get marijuana from your doctor—anyone claiming a bad back was given a permit—traffic accidents fell by 8 percent, because lots of people made this shift, and driving when you’re stoned (while a bad idea) is nowhere near as dangerous as driving drunk.

Locavorism is appealing as an environmental strategy because it permits its practitioners to believe they're doing good for the world by doing good for themselves, and to recast their consumption and nutrition preferences as contributions to humanity....

Fifteen years after leaving her husband, Frances—who never remarried—found herself in the headlines, accused of being a conniving homewrecker. In a lawsuit filed in March 1922, asking for $25,000 in damages, Mrs. Marion Mehren of 2971 Second Boulevard, Detroit, accused Frances of alienating the affections of her husband, Paul Mehren. According to Mrs. Mehren’s allegations, “the woman lawyer took her husband for automobile rides, permitted him to visit her at her apartment . . . and accepted gifts of groceries from him.” When Mrs. Mehren confronted her husband and “accused him of being too friendly with Mrs. Keusch,” he flew into a rage and “told her to ‘go ahead and get a divorce.’”9 For her part, Frances brushed off the accusations, “declaring that Mehren was nothing more than a chauffeur and a servant.” Six years earlier, while she was recovering from a knee injury, Mehren “scrubbed the floor of her apartment, washed dishes and performed other menial work.” Occasionally, she “employed him to take her for drives while she was convalescing.” She “paid him for everything he did for her,” as well as “for all the groceries.”10 The story took an even juicier turn during Mrs. Mehren’s court appearance that September, when she admitted to physically assaulting her alleged romantic rival. As she told the judge, she and her husband were out in their car when she spotted Mrs. Keusch, who called out “Hello, Paul” as they drove past. “Jumping from the car,” the enraged wife—who had known “her husband was going with another woman” ever since “he left home for three days in July, 1920”—had set upon Frances and badly “scratched her face.”11 Four years later, in August 1926, Frances Kehoe Keusch died of heart disease—chronic myocarditis.12 The scandal she had been involved in might have set tongues wagging at the time. Compared with the enormity perpetrated by another Kehoe sibling just one year later, however, it was a trivial matter indeed.

The profession of driver was very attractive to the bedouin: the replacement of a camel by a truck as a means of transport did not humiliate even a shaikh’s son and corresponded to the nomads’ traditional mentality.136 Aramco opened special centres where young bedouin were trained in driving and truck maintenance.137 In the 1950s and 1960s the government encouraged the sale of cars to the bedouin, and some of them sold their camels and bought trucks. Grants and gifts from the king enabled the tribal nobility to buy motorized transport of their own. Trucks replaced camels, where the terrain permitted their use.

Chapel Parking Lot Access: From Denver, drive I-70 west 80 miles to exit 195. Turn right into Copper Mountain Resort. Continue approximately 1 mile, then turn left into the chapel parking lot. Walk south and west to the Village Center Plaza in the area of the American Eagle chairlift. To intersect the CT, go about 150 yards diagonally southeast between the condos on the left and the American Eagle lift on the right, Segment 8, mile 1.6. Union Creek Ski Area Access: Instead of parking at the chapel lot, continue through Copper Mountain Village to the Union Creek drop-off parking area. (Parking is permitted here during off-ski-season months.) Cross over the covered bridge, go past the ticket office and under the elevated walkway, turn right on a gravel road, pass under a ski lift, and go about 200 yards on the road. Turn left up the road, around a green security gate, and follow the road east uphill about 400 yards to a wide area in the road. Pick up the single-track of the CT to the right, by a painted white rock, mile 2.1 of CT Segment 8. Tennessee Pass Trailhead Access: See Segment 9 on page 128.

From the outside, this runner’s world looks unnatural. The body punished, the appetites denied, the satisfactions delayed, the motivations that drive most men ignored. The truth is that the runner is not made for the things and people and institutions that surround him. To use Aldous Huxley’s expression, his small guts and feeble muscles do not permit him to eat or fight his way through the ordinary rough-and-tumble. That

Escape was always possible; in every Indian town there was a corner of comparative order and cleanliness in which one could recover and cherish one's self-respect. In India the easiest and most necessary thing to ignore was the most obvious. The colonial mimicry is a special mimicry of an old country without a native aristocracy for a thousand years who has learned to make room for outsiders, but only at the top. The mimicry changes, the inner world remains constant: this is the secret of survival. Yesterday the mimicry was Mogul; tomorrow it might be Russian or American; today it is English. The Indian lavatory and the Indian kitchen are the visitor's nightmare. The attitude of the foreigner who does not understand the function of the beggar in India and is judging India by the standards of Europe. Physical effort is to be avoided as a degradation. Every man is an island; each man to his function, his private contract with God. This is the realization of the Gita's selfless action. An eastern conception of dignity and function, reposing on symbolic action: this is the dangerous, decayed pragmatism of caste. Symbolic dress, symbolic food, symbolic worship. India deals in symbols, inaction. Inaction arising out of proclaimed function, function out of caste. India, it was said, brought our concealed elements of the personality. It is well that Indians are unable to look at their country directly, for the distress they would see would drive them mad. And it is well that they have no sense of history, for how then would they be able to continue to squat amid their ruins and which Indian would be able to read the history of his country for the last thousand years without anger and pain? It is better to retreat into fantasy and fatalism, to trust to the stars in which the fortunes of all are written. Respect for the past is new in Europe and it was Europe that revealed India's past to India and made its veneration part of Indian nationalism. It is still through European eyes that India looks at her ruins and her art. The virtues of R.K. Narayan are Indian failing magically transmuted. Out of all its squalor and human decay, its eruptions of butchery, India produced so many people of grace and beauty, ruled by elaborate courtesy. Producing too much life, it denied the value of life, yet it permitted a unique human development to so many.

Many founder-led companies stumble trying to make the transition from scrappy start-up to a well-managed machine. Entrepreneurs often prefer to trust their instincts rather than the more orderly systems that professional managers use. Entrepreneurs often resist any limits placed on those instincts and the energy that brought their company into existence. But eventually it is those limits that create the foundation for the next phase of growth. The turbulence of starting a firm must at some point permit systems to be implemented that allow other people to help drive the organization forward.

The phrase American Dream has a ring of truth to it as a statement of American values. The United States is a proud country that has no aristocracy, allows no titles or royalty, announces in its Declaration of Independence that “all men are created equal,” and allows free enterprise to proceed with little government interference. However, it is also a country that permitted slavery until 1863.

In the realm of financial markets, volatility is an inherent characteristic. Prices of stocks, commodities, and other securities can experience significant fluctuations within short periods. To manage such volatility and protect the interests of investors, circuit breakers are implemented. These circuit breakers impose upper and lower limits on price movements, which temporarily halt trading. In this blog post, we will explore the concept of upper and lower circuit limits, their purpose, and how they impact the functioning of financial markets. Defining Upper and Lower Circuit Limits Upper and lower circuit limits are predetermined price thresholds that trigger temporary trading halts. These limits are set by exchanges or regulatory bodies to prevent extreme price movements and provide stability to the market. When the price of a security reaches or breaches the upper or lower circuit limit, trading is paused for a specified period. This allows market participants to reevaluate their positions and absorb the information driving the price volatility. The Purpose of Circuit Breakers: The primary objective of circuit breakers is to safeguard the financial markets from excessive price volatility and potential panic selling or buying. These mechanisms help prevent extreme price movements that could be detrimental to market stability and investor confidence. By temporarily halting trading, circuit breakers provide a cooling-off period, allowing participants to assess new information and avoid making impulsive decisions. Moreover, circuit breakers ensure orderly trading and prevent the market from being dominated by high-frequency trading strategies that thrive on short-term price fluctuations. They offer investors an opportunity to reassess their strategies and risk exposure, reducing the likelihood of knee-jerk reactions based on short-term market movements. Understanding the Upper Circuit Limit : The upper circuit limit represents the maximum price movement permitted for security within a trading session. When the price of a security reaches or surpasses the upper circuit limit, trading in that security is halted. The upper circuit limit aims to prevent excessive speculative buying and provides a pause for market participants to analyze the new information or demand driving the price surge. During the trading halt, market participants can evaluate the situation, adjust their strategies, and determine whether to buy, sell, or hold the security when trading resumes. The duration of the halt varies depending on the exchange or regulatory body and is typically predetermined. Understanding the Lower Circuit Limit: Conversely, the lower circuit limit represents the minimum price movement allowed for security. When the price of a security falls to or breaches the lower circuit limit, trading is halted. The lower circuit limit is designed to prevent panic selling and provides market participants with an opportunity to reassess their positions. Similar to the upper circuit limit, the duration of the trading halt triggered by a lower circuit limit breach is typically predetermined. During this time, investors can evaluate the reasons behind the price decline, analyze market conditions, and make informed decisions. Impact of Circuit Breakers on Financial Markets: Circuit breakers play a crucial role in maintaining market stability, particularly during periods of heightened volatility and uncertainty. By temporarily halting trading, they allow time for market participants to process new information, reassess their positions, and avoid making impulsive decisions based on short-term price movements. Circuit breakers also facilitate the restoration of liquidity in the market. When trading is halted, market makers and other participants have an opportunity to recalibrate their pricing and liquidity provision strategies, which can help smooth out price discrepancies and enhance market efficiency.

I discovered other parallels with South African apartheid. I learned that to control the movement of Black people, the apartheid regime had imposed a “pass” system forcing every Black person to carry an identity document indicating whether they had permission to be in a given area—and permission to be in any city was granted only to those employed by white farms, mines, or businesses. Black people who lacked a pass to be in a city could be summarily deported to a rural economic wasteland known as a Bantustan. Similarly, to control our movement as Palestinians in the occupied territories, Israel imposes color-coded identification cards and license plates, has installed an elaborate permit and checkpoint system, and has designated specific roads we’re allowed to drive on—not to mention that Israel erected an apartheid wall.

A gene encodes a phenotype – that is, the physical manifestation of a piece of DNA – and differences in those physical manifestations in a population are visible to nature as a means of selecting what works better. The gene that encodes that phenotype is what is transmitted from generation to generation, the unit of inheritance. A gene for processing goat’s milk after weaning was selected in humans over a gene that did not permit digestion of a nutritious drink. Individuals are merely carriers of genes, which drive the necessity of procreating simply so that the existence of the gene is perpetuated.

Multi-system models suggest that addiction is a question of harmful dysfunction - dysfunction (vulnerabilities leading to active failure modes) within a system that causes sufficient harm to suggest we need to treat it. They permit both behavioral and pharmacological drivers of addiction. The suggestion that different decision-making systems can drive behavior provides a very interesting treatment possibility, which is that one could potentially use one decision-system to correct for errors in another. Three computational analyses of this have been done - changing discounting rates with episodic future thinking, analyses of contingency management, and analyses of precommitment.

HarperCollinsChildren’sBooks First published in the USA in 2018 by Harper, an imprint of HarperCollinsPublishers First published in Australia in 2018 by HarperCollinsChildren’sBooks a division of HarperCollinsPublishers Australia Pty Limited ABN 36 009 913 517 harpercollins.com.au Copyright © Working Partners Limited 2018 Series created by Working Partners Limited Map art © Virginia Allyn 2018 Interior art © Owen Richardson 2018 The right of Erin Hunter to be identified as the author of this work has been asserted by her in accordance with the Copyright Amendment (Moral Rights) Act 2000. This work is copyright. Apart from any use as permitted under the Copyright Act 1968, no part may be reproduced, copied, scanned, stored in a retrieval system, recorded, or transmitted, in any form or by any means, without the prior written permission of the publisher. HarperCollinsPublishers Level 13, 201 Elizabeth Street, Sydney, NSW 2000, Australia Unit D1, 63 Apollo Drive, Rosedale, Auckland 0632, New Zealand A 53, Sector 57, Noida, UP, India 1 London Bridge Street, London SE1 9GF, United Kingdom 2 Bloor Street East, 20th floor, Toronto, Ontario M4W 1A8, Canada 195 Broadway, New York, NY 10007, USA ISBN 978 1 4607 5628 7 (paperback) ISBN 978 1 4607 1026 5 (ebook) Cover design by Alison Klapthor Cover art by Owen Richardson Logo by David Coulson

Opposition to our peculiar ideas and manner of life had been growing more outspoken and offensive. Not that we paraded or intruded our views upon others; we were not permitted to be quiet. Certain parties would talk and drive us out, then argue, or try to, and oppose, while we were bound to defend what we knew to be right.

It is certainly true that no child should be left behind. A greater truth is that no child should be permitted to hold other children behind. Our nation’s education experts are missing the point. Reading is not the problem. Math proficiency is not the problem. Test scores, which everyone obsesses over, are not the problem. The problem is that disruptive students are driving teachers batty. One third of all new teachers leave after three years; almost half bail out in five years. Every day, this should be the newspaper headline:

BUT AREN’T THESE JUST DIFFERENT INTERPRETATIONS? HOW CAN A DIFFERENT INTERPRETATION BE A STEP TOWARD LIBERALISM? At this point someone may object, “These other meanings for ‘head’ and ‘exercise authority’ are not removing God’s Word from believers; they are just giving a different interpretation. What’s wrong with that? How can that be a step toward liberalism?” In response I would say, there are some kinds of “interpretations” that actually nullify the original statement. For example, let’s say I am driving and I see a sign that says, SPEED LIMIT 45 But suppose I am driving 70 miles per hour, and a policeman stops me. Can I say, “Officer, I just interpreted it differently. I thought the numbers 4 and 5 placed together meant ‘70.’ I guess we just have a difference in interpretation”? Or let’s say I sign a contract that says I agree to “teach six classes” next year, and then I show up the first day and tell the students their assignments, and I never come back again for the whole term. When my academic dean questions me, I say, “Well, I interpreted ‘teach’ differently. I thought ‘teach’ just meant ‘give students assignments for the rest of the term on the first day of class.’ I didn’t interpret it to mean ‘give lectures in classes for a whole term.’ I guess we just have a difference of interpretation.”18 In both cases, these are not legitimate “differences of interpretation” because my meanings are far outside the commonly accepted and recognized ranges of meanings for the words “45” and “teach.” So it is no longer a difference of interpretation. It is a nullification and denial of the statements altogether. That is what I think is happening when evangelical feminists give key verses and key words an entirely different meaning, a meaning far outside the commonly accepted ranges of meanings for those words. That is why the question of hard facts to support those meanings is so important. When the proposals turn out to be contrary to the known evidence, we should conclude that they are untruthful. When the proposals turn out to be unsubstantiated by the known evidence, we should conclude that they are mere speculation, and the previously established meanings of the words should stand. The result of this egalitarian claim is again to chip away at God’s Word for believers, because it removes the sense of the verse that God intended: Previous meaning: I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. New egalitarian meaning: I do not permit a woman to teach or to abuse authority over a man (or: to commit violence against a man, etc.); rather, she is to remain quiet. These new meanings completely change the sense of a key word in 1 Timothy 2:12. But they do so contrary to the evidence about the word’s meaning and its use in a context like this one. And so by removing from God’s people the sense of what his Word actually says, they move another step down the path to liberalism.

I'd've loved more songs, because if you don't put on a radio station there isn't very much songs in GTA IV. He can jump out from the automobile when it halts, in case you enter into a terrible enough mishap while Chop is driving along with you and go house. Incidentally an enlargement for the first was situated in London. So, in case you want to try Freefall then you certainly must complete 'Meat company'. Some sites accept this-but many the others refuse. Each sport in the set offers some thing new to gamers. and gun you down additionally if other armed citizens see you perpetrate a crime they could get ballsy and try to destroy you on-the-spot also. The Hollywood aspect had proceeded, you were always being hassled by perople such as principal character's brother, Roman, to really go and do a little mundane task like drinking till you fell over, enjoying darts or bowling. Later on, he determines to see a location called Downtown. Most of the big websites remark continuously about how terrific the cut-scenes are. The overall game's storyline is centered around Nike Bellic, a former soldier from Eastern Europe, who concerns america to get the "American desire". When Chop is on you, he assaults anyone that reveals aggression towards Franklin, and might even eliminate them. The gameplay is continually open world permitting player to decide on assignments packaged with activity-experience, third-person shooting, stealth, racing and sometimes roleplaying. Next, look at the Caligula Palace. I don't accept being of any Leather encounter character even. In V, players reach jump in and out of the lives of each one of the three figures so that you can feel the storyline from other points of view. As an issue of fact, you actually have to be cautious about everybody in Grand Theft Auto just around they must be careful for you and also your murderous manners. In the event you held turning them down, they got irritated. And this stops the scene and you're in the sport. I presume cut scenes may be pleasant benefit for completing a larger part of a sport. http://hh.vom

In this hour of supreme distress, send my guardian Angel to me, O God, I pray Thee, that he may drive away the evil enemy, otherwise I shall infallibly fall into despair and lose all hope of my salvation. O most blessed Virgin Mary! who didst crush the head of the serpent, be with me in the hour of my death and do not permit the presence of the cruel adversary to cause my eternal perdition.

The innate psychological foundation of marriage is a long-term pair-bonding instinct, which humans appear to share with some other apes, including gorillas and gibbons, as well as with some monkeys. This instinct can be thought of as a potential strategy, which may be deployed depending on the context. We don’t have to pair bond (it’s not like peeing), but it’s one of the things we’ll be inclined to do under some circumstances. The term “pair-bonding” is often confused with notions of monogamy. It’s important to realize that pair-bonding does not imply monogamous mating. Pair-bonds form between dyads, but a single individual can have multiple pair-bonds. Gorillas, for example, often form long-term pair-bonds with multiple females at the same time. In humans, both historically and cross-culturally, individuals often pair-bonded and married more than one other person at a time—85% of human societies permitted polygamous marriage in some form. Here, pair-bonding refers to enduring, or at least not ephemeral, relationships between mates.

During his tenure as king, from 2005 to 2015, Abdullah did promote women’s education with the royal scholarship program that offered full scholarships to women, as well as men, to travel abroad for university degrees. However, he did not end the prohibition against women driving or relax many other restrictions on women. Only two and a half years after King Abdullah’s death, his brother, King Salman, assisted by his 32-year-old son, Crown Prince Mohammad bin Salman, decreed that Saudi women would be permitted to obtain driver’s licenses starting in June 2018. Other restrictions that hindered women from accessing government services without a guardian’s permission were also relaxed a few months earlier.

Just as the availability of vast computational power drives the implementation of global surveillance, so its logic has come to dictate how we respond to it, and to other existential threats to our cognitive and physical well-being. The demand for some piece of evidence that will allow us to assert some hypothesis with 100 per cent certainty overrides our ability to act in the present. Consensus - such as the broad scientific agreement around the urgency of the climate crisis - is disregarded in the face of the smallest quantum of uncertainty. We find ourselves locked in a kind of stasis, demanding that Zeno's arrow hit the target even as the atmosphere before it warms and thickens. The insistence upon some ever-insufficient confirmation creates the deep strangeness of the present moment: everybody knows what's going on, and nobody can do anything about it. Reliance on the computational logics of surveillance to derive truth about the world leaves us in a fundamentally precarious and paradoxical position. Computational knowing requires surveillance, because it can only produce its truth from the data available to it directly. In turn, all knowing is reduced to that which is computationally knowable, so all knowing becomes a form of surveillance. Thus computational logic denies our ability to think the situation, and to act rationally in the absence of certainty. It is also purely reactive, permitting action only after sufficient evidence has been gathered and forbidding action in the present when it is most needed. The operation of surveillance, and our complicity in it, is one of the most fundamental characteristics of the new dark age, because it insists on a kind of blind vision: everything is illuminated, but nothing is seen. We have become convinced that throwing light upon the subject is the same thing as thinking it, and thus having agency over it. But the light of computation just as easily renders us powerless - either through information overload, or a false sense of security. It is a lie we have been sold by the seductive power of computational thinking. Our vision is increasingly universal, but our agency is ever more reduced. We know more and more about the world, while being less and less able to do anything about it. The resulting sense of helplessness, rather than giving us pause to reconsider our assumptions, seems to be driving us deeper into paranoia and social disintegration: more surveillance, more distrust, an ever-greater insistence on the power of images and computation to rectify a situation that is produced by our unquestioning belief in their authority. Surveillance does not work, and neither does righteous exposure. There is no final argument to be made on either side, no clinching statement that will ease our conscience and change the minds of our opponents. There is no smoking gun, no total confirmation or clear denial. The Glomar response, rather than the dead words of a heedless bureaucracy, turns out to be the truest description of the world that we can articulate.

Diversity, Equal Opportunity, and Success are Core Principals Driving the Mission of the Green Card Organization of the United States of America The Green Card Organization is a reputable institution that provides a service for individuals who have a desire to immigrate by implementing a wide variety of services from basic to the most complex. The Green Card Organization can ensure error-free applications by assisting any individual who requires additional aid to simplify the process and guarantee a complete and accurate submission. Plenty of legal procedures are made easier, and by working with the Green Card Organization, their specialized services can fit the need of any client. The Green Card Organization provides expertise on the Diversity Visa (DV) lottery program. This program can be difficult to complete without error, as over 40% of applicants that are self-handled are disqualified due to inaccurate information. This lottery allows only one submission per year, and the Green Card Organization believes their assistance will guarantee qualification and the possibility of obtaining a Green card. “For everyone the process of receiving a Green card is different, however when that amazing moment comes that you will receive confirmation, we will be here to help. Time is of the essence when it comes to the process of a successful Green card applicant, it is important to go through the immigration process according to the timeline and correctly. Delays in the process can result in termination. Here at our organization, we will make sure that everything happens quickly and correctly for you. Our team of immigration experts will keep everything on track and assist you with all the necessary procedures. We provide personalized services and will make sure that no opportunity is missed to help each and every one of our clients achieve their goal. Your success is our success!” The Green Card Organization website provides important immigration information, such as different ways to obtain a Green card. The Green Card Organization explains that one of the most common ways to receive a Green card is through the sponsorship of a family member. The family member must be a U.S. citizen, or a Green card holder themselves. Additional details describe instances on who is permitted to apply for a Green card so the client is able to make certain they are eligible. Another way the Green Card Organization explains how to obtain a Green card is through a job, meaning their professional background and/or business dealings. An employer can petition for an employee to get a Green card, but they first must obtain a labor certification and file Form I-140, known as the Immigrant Petition for Alien Worker. Other individuals who deal in American Investments may apply for the Green card if they have sizeable assets in the United States. Any individual can self-petition and apply for a Green card without a labor certification as long as they are able to prove that they considerably contribute to the American workforce. The Green Card Organization provides a list of special jobs regarding professionals who are permitted to apply for a Green card with Form I-360, known as the Petition of Amerasian, Widow(er), or Special Immigrant.

You’re going to drive us home.” She sputters, holding up her hands. “I don’t even have a learner’s permit.” “Oh, well in that case, we better not. I don’t want to break any laws.

Mathematics is the science of the infinite. The great achievement of the Greeks was to have made the tension between the finite and the infinite fruitful for the knowledge of reality. The feeling of the calm and unquestioning acknowledgement of the infinite belongs to the Orient, but for the East it remained a mere abstract awareness that left the concrete manifold of existence lying indifferently to one side, unshaped and impervious. Coming out of the Orient, the religious feeling of the infinite, the apeiron, took possession of the Greek soul in the Dionysian-Orphic epoch that preceded the Persian Wars. Here the Persian Wars also mark the release of the Occident from the Orient. That tension and its overcoming became for the Greeks the driving motive of knowledge. But every synthesis, as soon as it was achieved, permitted the old antithesis to break out anew in deepened form. Thus, it determined the history of theoretical knowledge into our time. Indeed, today we are compelled everywhere in the foundations of mathematics to return directly to the Greeks.

Mathematics is the science of the infinite. The great achievement of the Greeks was to have made the tension between the finite and the infinite fruitful for the knowledge of reality. The feeling of the calm and unquestioning acknowledgement of the infinite belongs to the Orient, but for the East it remained a mere abstract awareness that left the concrete manifold of existence lying indifferently to one side, unshaped and impervious. Coming out of the Orient, the religious feeling of the infinite, the apeiron, took possession of the Greek soul in the DionysianOrphic epoch that preceded the Persian Wars. Here the Persian Wars also mark the release of the Occident from the Orient. That tension and its overcoming became for the Greeks the driving motive of knowledge. But every synthesis, as soon as it was achieved, permitted the old antithesis to break out anew in deepened form. Thus, it determined the history of theoretical knowledge into our time. Indeed, today we are compelled everywhere in the foundations of mathematics to return directly to the Greeks.