Dual People Quotes

I liked Augustus Waters. I really, really, really liked him. I liked the way his story ended with someone else. I liked his voice. I liked that he took existentially fraught free throws. I liked that he was a tenured professor in the Department of Slightly Crooked Smiles with a dual appointment in the Department of Having a Voice That Made My Skin Feel More Like Skin. And I liked that he had two names. I've always liked people with two names, because you get to make up your mind what you call them: Gus or Augustus?

I nodded. I liked Augustus Waters. I really, really, really liked him. I liked the way his story ended with someone else. I liked his voice. I liked that he took existentially fraught free throws. I liked that he was a tenured professor in the Department of Slightly Crooked Smiles with a dual appointment in the Department of Having a Voice That Made My Skin Feel More Like Skin. And I liked that he had two names. I’ve always liked people with two names, because you get to make up your mind what you call them: Gus or Augustus? Me, I was always just Hazel, univalent Hazel.

There are two visions of America a half century from now. One is of a society more divided between the haves and the have-nots, a country in which the rich live in gated communities, send their children to expensive schools, and have access to first-rate medical care. Meanwhile, the rest live in a world marked by insecurity, at best mediocre education, and in effect rationed health care―they hope and pray they don't get seriously sick. At the bottom are millions of young people alienated and without hope. I have seen that picture in many developing countries; economists have given it a name, a dual economy, two societies living side by side, but hardly knowing each other, hardly imagining what life is like for the other. Whether we will fall to the depths of some countries, where the gates grow higher and the societies split farther and farther apart, I do not know. It is, however, the nightmare towards which we are slowly marching.

Indeed, the capacity to tolerate uncertainty is a prerequisite for the profession. Though the public may believe that therapists guide patients systematically and sure-handedly through predictable stages of therapy to a foreknown goal, such is rarely the case: instead, as these stories bear witness, therapists frequently wobble, improvise, and grope for direction. The powerful temptation to achieve certainty through embracing an ideological school and a tight therapeutic system is treacherous: such belief may block the uncertain and spontaneous encounter necessary for effective therapy. This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter.

Taking love is easy—giving it is a bit harder, for some people anyway.

The marvel of a basket is in its transformation, its journey from wholeness as a living plant to fragmented strands and back to wholeness again as a basket. A basket knows the dual powers of destruction and creation that shape the world. Strands once separated are rewoven into a new whole. The journey of a basket is also the journey of a people.

people mention murder the moment you arrive i’d consider killing you if i thought you were alive you’ve got this slippery quality it makes me think of phlegm and a dual personality i hate both of them

Often black people, especially non-gay folk, become enraged when they hear a white person who is gay suggest homosexuality is synonymous with the suffering people experience as a consequence of racial exploitation and oppression. The need to make gay experience and black experience of oppression synonymous seems to be one that surfaces much more in the minds of white people. Too often it is a way of minimizing or diminishing the particular problems people of color face in a white supremacist society, especially the problems ones encounter because they do not have white skin. Many of us have been in discussions where a non-white person – a black person – struggles to explain to white folks that while we can acknowledge that gay people of all colors are harassed and suffer exploitation and domination, we also recognize that there is a significant difference that arises because of the visibility of dark skin. Often homophobic attacks on gay people of all occur in situations where knowledge of sexual preference is established – outside of gay bars, for example. While it in no way lessens the severity of such suffering for gay people, or the fear that it causes, it does mean that in a given situation the apparatus of protection and survival may be simply not identifying as gay. In contrast, most people of color have no choice. No one can hide, change or mask dark skin color. White people, gay and straight, could show greater understanding of the impact of racial oppression on people of color by not attempting to make these oppressions synonymous, but rather by showing the ways they are linked and yet differ. Concurrently, the attempt by white people to make synonymous experience of homophobic aggression with racial oppression deflects attention away from the particular dual dilemma that non-white gay people face, as individuals who confront both racism and homophobia.

When we lose the contemplative mind, or non-dual consciousness, we invariably create violent people. The dualistic mind is endlessly argumentative, and we created an argumentative continent, which we also exported to North and South America. We see it in our politics; we see it in our Church’s inability to create any sincere interfaith dialogue—or even intra-faith dialogue. The Baptists are still fighting the Anglicans as “lost” and the Evangelicals are dismissing the Catholics as the “Whore of Babylon,” and we Catholics are demeaning everybody else as heretics, and each of us is hiding in our small, smug circles. What a waste of time and good God-energy, while the world suffers and declines. We have divided Jesus.

The truth is, there is good and bad in everybody, in every nation, in every race, and in every religion. To hear someone say that all the people that belong to a certain country, race, or religion are bad — is extremely untruthful and makes the person making the statement lose credibility right away. We are all flawed and even nature is flawed. Nobody is perfect, and no country, race or religion is perfect. Duality and polarity are imprinted in everything in nature — in all humans, and even within ourselves. For example, there are those who are ignorant, and those who are wise.

As I’ll argue, AI is a dual-use technology like nuclear fission. Nuclear fission can illuminate cities or incinerate them. Its terrible power was unimaginable to most people before 1945. With advanced AI, we’re in the 1930s right now. We’re unlikely to survive an introduction as abrupt as nuclear fission’s.

O [Roman] people be ashamed; be ashamed of your lives. Almost no cities are free of evil dens, are altogether free of impurities, except the cities in which the barbarians have begun to live... Let nobody think otherwise, the vices of our bad lives have alone conquered us... The Goths lie, but are chaste, the Franks lie, but are but are generous, the Saxons are savage in cruelty...but are admirable in chastity...what hope can there be [for the Romans] when the barbarians are more pure [than they]?" -Salvian

Even if you don’t have kids at home, morning time can be great for nurturing your relationship with your spouse, other family members, or your close friends. One of the most disturbing “statistics” I read while researching how people use their time was that dual-income couples could find only 12 minutes a day to talk with each other.

you should never react to any comment or situation until you had decided exactly what you were going to do. This had the dual attraction of preventing you from saying or doing the wrong thing while at the same time making other people extremely nervous.

When she thought of the letter beit, it was not of the thickness of lines or the exactitude of spaces. It was of mysteries: the number two, the dual; the house, the house of God on earth. 'They will build me a temple and I will dwell in them.' In them, not in it. He would dwell within her. She would be the house of God. The house of transcendence. Just a single, tiny letter, and in it, such a path to joy.

When religion does not move people to the mystical or non-dual level of consciousness9 it is more a part of the problem than any solution whatsoever. It solidifies angers, creates enemies, and is almost always exclusionary of the most recent definition of “sinner.” At this level, it is largely incapable of its supreme task of healing, reconciling, forgiving, and peacemaking. When religion does not give people an inner life or a real prayer life, it is missing its primary vocation. Let me sum up, then, the foundational ways that I believe Jesus and the Twelve Steps of A.A. are saying the same thing but with different vocabulary:   We suffer to get well. We surrender to win. We die to live. We give it away to keep it.   This counterintuitive wisdom will forever be resisted as true, denied, and avoided, until it is forced upon us—by some reality over which we are powerless—and if we are honest, we are all powerless in the presence of full Reality.

people who are incompetent suffer a dual burden: not only are they incompetent, but they may also be too incompetent to assay their own incompetence, because the skills which underlie an ability to make a correct judgement are the same as the skills required to recognise a correct judgement.

The Realistic Vision recognizes the need for strict moral education through parents, family, friends, and community because people have a dual nature of being selfish and selfless, competitive and cooperative, greedy and generous, and so we need rules and guidelines and encouragement to do the right thing.

Clicking on "send" has its limitations as a system of subtle communication. Which is why, of course, people use so many dashes and italics and capitals ("I AM joking!") to compensate. That's why they came up with the emoticon, too—the emoticon being the greatest (or most desperate, depending how you look at it) advance in punctuation since the question mark in the reign of Charlemagne. You will know all about emoticons. Emoticons are the proper name for smileys. And a smiley is, famously, this: :—) Forget the idea of selecting the right words in the right order and channelling the reader's attention by means of artful pointing. Just add the right emoticon to your email and everyone will know what self-expressive effect you thought you kind-of had in mind. Anyone interested in punctuation has a dual reason to feel aggrieved about smileys, because not only are they a paltry substitute for expressing oneself properly; they are also designed by people who evidently thought the punctuation marks on the standard keyboard cried out for an ornamental function. What's this dot-on-top-of-a-dot thing for? What earthly good is it? Well, if you look at it sideways, it could be a pair of eyes. What's this curvy thing for? It's a mouth, look! Hey, I think we're on to something. :—( Now it's sad! ;—) It looks like it's winking! :—r It looks like it's sticking its tongue out! The permutations may be endless: :~/ mixed up! <:—) dunce! :—[ pouting! :—O surprise! Well, that's enough. I've just spotted a third reason to loathe emoticons, which is that when they pass from fashion (and I do hope they already have), future generations will associate punctuation marks with an outmoded and rather primitive graphic pastime and despise them all the more. "Why do they still have all these keys with things like dots and spots and eyes and mouths and things?" they will grumble. "Nobody does smileys any more.

This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter.

There is a confusing dual structure in the relationship of the individual to history. Even the sensory certainties of suffering follow a predictable order of physical reactions, so that the undeniable reality of their dizziness, queasiness, or nausea can be regarded with equal plausibility as the hysterical symptoms of a transitional period - a hypochondria of the epoch and not of individual people.

For everyone, though, the persona must relate to objects and protect the subject. This is its dual function. While introverts can be very outgoing with a few people, in a large group they shrink and disappear and the persona often feels inadequate, particularly with strangers and in situations in which the introvert does not occupy a defined role. Cocktail parties are a torture, but acting a role on stage may be a pure joy and pleasure. Many famous actors and actresses are quite deeply introverted. In private they may be shy, but given a public role they feel protected and secure and can easily pass as the most extroverted types imaginable.

Equally important was the fact that the interpretation provided the model for how Tianming had hidden his message in the three stories. He employed two basic methods: dual-layer metaphors and two-dimensional metaphors. The dual-layer metaphors in the stories did not directly point to the real meaning, but to something far simpler. The tenor of this first metaphor became the vehicle for a second metaphor, which pointed to the real intelligence. In the current example, the princess’s boat, the He’ershingenmosiken soap, and the Glutton’s Sea formed a metaphor for a paper boat driven by soap. The paper boat, in turn, pointed to curvature propulsion. Previous attempts at decipherment had failed largely due to people’s habitual belief that the stories only involved a single layer of metaphors to hide the real message. The two-dimensional metaphors were a technique used to resolve the ambiguities introduced by literary devices employed in conveying strategic intelligence. After a dual-layer metaphor, a single-layer supporting metaphor was added to confirm the meaning of the dual-layer metaphor. In the current example, the curved snow-wave paper and the ironing required to flatten it served as a metaphor for curved space, confirming the interpretation of the soap-driven boat. If one viewed the stories as a two-dimensional plane, the dual-layer metaphor only provided one coordinate; the supporting single-layer metaphor provided a second coordinate that fixed the interpretation on the plane. Thus, this single-layer metaphor was also called the bearing coordinate. Viewed by itself, the bearing coordinate seemed meaningless, but once combined with the dual-layer metaphor, it resolved the inherent ambiguities in literary language. “A subtle and sophisticated system,” a PIA specialist said admiringly. All the committee members congratulated Cheng Xin and AA. AA, who had always been looked down on, saw her status greatly elevated among the committee members. Cheng

When people are incompetent in the strategies they adopt to achieve success, they suffer a dual burden. They not only make mistakes that others may deem stupid but their incompetence robs them of the ability to comprehend it.

when a husband and wife both are employed full-time, the mother does 40 percent more child care and about 30 percent more housework than the father.1 A 2009 survey found that only 9 percent of people in dual-earner marriages said that they shared housework, child care, and breadwinning evenly.

Like Plato, Kant believed that human beings have a dual nature: part animal and part rational. The animal part of us follows the laws of nature, just as does a falling rock or a lion killing its prey. There is no morality in nature; there is only causality. But the rational part of us, Kant said, can follow a different kind of law: It can respect rules of conduct, and so people (but not lions) can be judged morally for the degree to which they respect the right rules. What might those rules be? Here Kant devised the cleverest trick in all moral philosophy. He reasoned that for moral rules to be laws, they had to be universally applicable. If gravity worked differently for men and women, or for Italians and Egyptians, we could not speak of it as a law. But rather than searching for rules to which all people would in fact agree (a difficult task, likely to produce only a few bland generalities), Kant turned the problem around and said that people should think about whether the rules guiding their own actions could reasonably be proposed as universal laws. If you are planning to break a promise that has become inconvenient, can you really propose a universal rule that states people ought to break promises that have become inconvenient? Endorsing such a rule would render all promises meaningless. Nor could you consistently will that people cheat, lie, steal, or in any other way deprive other people of their rights or their property, for such evils would surely come back to visit you. This simple test, which Kant called the “categorical imperative,” was extraordinarily powerful. It offered to make ethics a branch of applied logic, thereby giving it the sort of certainty that secular ethics, without recourse to a sacred book, had always found elusive.

CEO Gil Amelio stumbled. Ellison may have been baffled when Jobs insisted that he was not motivated by money, but it was partly true. He had neither Ellison’s conspicuous consumption needs nor Gates’s philanthropic impulses nor the competitive urge to see how high on the Forbes list he could get. Instead his ego needs and personal drives led him to seek fulfillment by creating a legacy that would awe people. A dual legacy, actually: building innovative products and building a lasting company. He wanted to be in the pantheon with, indeed a notch above, people like Edwin Land, Bill Hewlett, and David Packard. And the best way to achieve all this was to return to Apple and reclaim his kingdom. And yet when the cup of power neared his lips, he became strangely hesitant, reluctant, perhaps coy. He returned to Apple officially in January 1997 as a part-time advisor, as he had told Amelio he would. He began to assert himself in some personnel areas, especially in protecting his people who had made the transition from NeXT. But in most other ways he was unusually passive. The decision not to ask him to join the board offended him, and he felt demeaned

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee. If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee.93 If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

The goal of all principled people is to recognize truth. Simple or complex thoughts and feelings standing alone rarely express any universal truths. Thoughts and feelings combine to create profound truths and compose extravagant falsities. Truth making exposes certain falsehoods, and lies shed light upon irrefutable truths. Art reveals the pageantry of nature along with the unmitigated grotesqueness that accompanies an earthly life. The search for truth begins with an intellectual journey into darkness whereas the search for beauty requires an imaginative act trussed with the classical beauty of Apollonian lightness. Aesthetic appreciation represents the perfect reconciliation of the sensual and rational parts of humankind’s animalistic nature. Similar to aesthetic experience – contemplation of beauty without imposition of a worldly agenda – love depends upon human sensory-emotional values, a judgement of values and sentiments.

It's a place I go to, even if nobody else can see that I've gone. I can smell it and certainly hear it, even if I can't always see it. That's the problem with all those well-meaning people who try to comfort you by telling you that everything's okay, you're home now, and the war's over, as if you're the idiot who can't read a newspaper and see that an armistice has been declared. It's like telling someone that Greece is over, or England, or Russia. It's nonsensical. Places aren't ever over, except maybe Pompeii. Still we pretend we believe it, all of us who sometimes fall over into that familiar place. Trying to explain that the war will never be over just makes you sound either mad or self-pitying, and makes your relatives look at you worriedly and pat your hand, and that's far more exhausting. You learn to just smooth over the conversation and get on with things. It doesn't even feel like a lie. As long as you don't hurt anybody and don't act too obviously strange, most people will let it go. The other ones like you understand. We all realized long ago that we're dual citizens now, that we come from two different places. Gallacia. And the war.

Colonialism and imperialism have not settled their debt to us once they have withdrawn from our territories. The wealth of the imperialist nations is also our wealth. Europe is literally the creation of the Third World. The riches which are choking it are those plundered from the underdeveloped peoples. So we will not accept aid for the underdeveloped countries as ‘charity’. Such aid must be considered the final stage of a dual consciousness – the consciousness of the colonised that it is their due, and the consciousness of the capitalist powers that effectively they must pay up.

Relying on the ancient concept of yin and yang of the negative and the positive, they like to show off to women. But people today have had a glimpse of the truth and know that this talk of yin and yang is absolute gibberish. Even if there are dual principles, there is no way of proving that yang is nobler than yin, the male superior to the female. Besides, society and the state are not built by men only. Hence we must accept the truth that both sexes are equal. And if equal, they should be bound by the same contract. Men cannot make rules for women which they do not keep themselves.

Thanks to superior organization, the Egyptian armed forces scored a dual victory, on land and sea, over that second alliance. The fleet of the “Peoples of the North” was entirely destroyed and the invasion route through the Delta was cut. At the same time a third coalition of the same white-skinned Indo-Aryans was being assembled, again in Libya, against the Black Egyptian nation. Yet, this was not a racial conflict in the modern sense. To be sure, the two hostile groups were fully conscious of their ethnic and racial differences, but it was much more a question of the great movement of disinherited peoples of the north toward richer and more advanced countries. Ramses III demolished that third coalition as he had destroyed the first two.... As a result of this third victory over the Indo-Aryans, he took an exceptional number of prisoners. This enabled him to increase appreciably the slave labor force on royal construction sites and in the army. Such was invariably the procedure for acclimating white-skinned persons in Egypt, a process that became especially widespread during the low period. By bearing this in mind, we may avoid attributing a purely imaginary role to people who contributed absolutely nothing to Egyptian civilization.

The trolley studies show people’s moral heterogeneity. In them approximately 30 percent of subjects were consistently deontologists, unwilling to either pull a lever or push a person, even at the cost of those five lives. Another 30 percent were always utilitarian, willing to pull or push. And for everyone else, moral philosophies were context dependent. The fact that a plurality of people fall into this category prompts Greene’s “dual process” model, stating that we are usually a mixture of valuing means and ends. What’s your moral philosophy? If harm to the person who is the means is unintentional or if the intentionality is really convoluted and indirect, I’m a utilitarian consequentialist, and if the intentionality is right in front of my nose, I’m a deontologist.

He had told Larry Ellison that his return strategy was to sell NeXT to Apple, get appointed to the board, and be there ready when CEO Gil Amelio stumbled. Ellison may have been baffled when Jobs insisted that he was not motivated by money, but it was partly true. He had neither Ellison’s conspicuous consumption needs nor Gates’s philanthropic impulses nor the competitive urge to see how high on the Forbes list he could get. Instead his ego needs and personal drives led him to seek fulfillment by creating a legacy that would awe people. A dual legacy, actually: building innovative products and building a lasting company. He wanted to be in the pantheon with, indeed a notch above, people like Edwin Land, Bill Hewlett, and David Packard. And the best way to achieve all this was to return to Apple and reclaim his kingdom.

Meanwhile, people are busy using fractals to explain any system that has defied other, more reductionist approaches. Since they were successfully applied by IBM's Benoit Mandlebrot to the problem of seemingly random, intermittent interference on the phone lines, fractals have been used to identify underlying patterns in weather systems, computer files, and bacteria cultures. Sometimes fractal enthusiasts go a bit too far, however, using these nonlinear equations to mine for patterns in systems where none exist. Applied to the stock market to consumer behavior, fractals may tell less about those systems than about the people searching for patterns within them. There is a dual nature to fractals: They orient us while at the same time challenging our sense of scale and appropriateness. They offer us access to the underlying patterns of complex systems while at the same time tempting us to look for patterns where none exist. This makes them a terrific icon for the sort of pattern recognition associated with present shock—a syndrome we'll call factalnoia. Like the robots on Mystery Science Theater 3000, we engage by relating one thing to another, even when the relationship is forced or imagined. The tsunami makes sense once it is connected to chemtrails, which make sense when they are connected to HAARP. It's not just conspiracy theorists drawing fractalnoid connections between things. In a world without time, any and all sense making must occur on the fly. Simultaneity often seems like all we have. That's why anyone contending with present shock will have a propensity to make connections between things happening in the same moment—as if there had to be an underlying logic.

I was surprised to learn that many people found my dual interest in the NAACP and the Council inconsistent. Many Negroes felt that integration could come only through legislation and court action—the chief emphases of the NAACP. Many white people felt that integration could come only through education—the chief emphasis of the Council on Human Relations. How could one give his allegiance to two organizations whose approaches and methods seemed so diametrically opposed? This question betrayed an assumption that there was only one approach to the solution of the race problem. On the contrary, I felt that both approaches were necessary. Through education we seek to change attitudes and internal feelings (prejudice, hate, etc.); through legislation and court orders we seek to regulate behavior. Anyone who starts out with the conviction that the road to racial justice is only one lane wide will inevitably create a traffic jam and make the journey infinitely longer.

To be a human is to have a soul, Socrates and Plato tell us. Our soul is our true essence, our true identity. It is the soul that actively seeks to unlock the mysteries of the world, including the truth about reality. Reality turns out to have a dual nature. Yes, Socrates said, the world is one of constant change and flux: as Heraclitus said, that’s the visible world around us. In Socrates’s and Plato’s terms, it’s the world of Becoming. But there is also a realm of Permanence that Parmenides described, a higher reality that we grasp not through our senses, but through our reason alone. This is the world of Being, which is divine, “the realm of the pure and everlasting and immortal and changeless,” just as Socrates told visitors in his prison cell.10 Our soul serves as the essential bridge between these two worlds. Like Being, it is (Socrates says) immortal and rational. But it also dwells in the world of Becoming, because of its adherence to the body. On one side of the bridge lies a world of error and illusion; on the other, of wisdom and truth. Yet for most people—indeed, for all but a very few people—that bridge has been washed out.

A future marriage, or a past one, may be investigated and explained in terms of writing by one of its parties, but it is doubtful whether an existing marriage can ever be described directly in the first person and convey a sense of reality. Even those writers who suggest some of the substance of married life best, stylise heavily, losing the subtlety of the relationship at the price of a few accurately recorded, but isolated, aspects. To think at all objectively about one’s own marriage is impossible, while a balanced view of other people’s marriage is almost equally hard to achieve with so much information available, so little to be believed. Objectivity is not, of course, everything in writing; but, even after one has cast objectivity aside, the difficulties of presenting marriage are inordinate. Its forms are at once so varied, yet so constant, providing a kaleidoscope, the colours of which are always changing, always the same. The moods of a love affair, the contradictions of friendship, the jealousy of business partners, the fellow feeling of opposed commanders in total war, these are all in their way to be charted. Marriage, partaking of such – and a thousand more – dual antagonisms and participations, finally defies definition.

A person can be recognized or granted citizenship on a number of bases. Usually citizenship based on circumstances of birth is automatic, but an application may be required. Citizenship by birth (jus sanguinis). Born within a country (jus soli). Some people are automatically citizens of the state in which they are born. Most countries in the Americas grant unconditional jus soli citizenship, while it has been limited or abolished in almost all other countries. Citizenship by marriage (jus matrimonii). Naturalization. States normally grant citizenship to people who have entered the country legally and been granted permit to stay, or been granted political asylum, and also lived there for a specified period. In some countries, naturalization is subject to conditions which may include passing a test demonstrating reasonable knowledge of the language or way of life of the host country, good conduct (no serious criminal record) and moral character (such as drunkenness, or gambling), vowing allegiance to their new state or its ruler and renouncing their prior citizenship. Some states allow dual citizenship and do not require naturalized citizens to formally renounce any other citizenship. Citizenship by investment or Economic Citizenship. Wealthy people invest money in property or businesses, buy government bonds or simply donate cash directly, in exchange for citizenship and a passport.

We can all endeavor to do the same, pursuing the facts of the matter, especially about the past of our own country. Facts are impressively dual in their effects. “Truth and reconciliation” meetings in Argentina, South Africa, and in parts of Spain’s Basque country have demonstrated that facts are marvelously effective tools—they can rip down falsehoods but can also lay the foundations for going forward. For democracies to thrive, the majority must respect the rights of minorities to dissent, loudly. The accurate view almost always will, at first, be a minority position. Those in power often will want to divert people from the hard facts of a given matter, whether in Russia, Syria, or indeed at home. Why did it take so long for white Americans to realize that our police often treat black Americans as an enemy to be intimidated, even today? Why do we allow political leaders who have none of Churchill’s fealty to traditional institutions to call themselves “conservatives”? The struggle to see things as they are is perhaps the fundamental driver of Western civilization. There is a long but direct line from Aristotle and Archimedes to Locke, Hume, Mill, and Darwin, and from there through Orwell and Churchill to the “Letter from Birmingham City Jail.” It is the agreement that objective reality exists, that people of goodwill can perceive it, and that other people will change their views when presented with the facts of the matter.

The Dakota 38 refers to thirty-eight Dakota men who were executed by hanging, under orders from President Abraham Lincoln. To date, this is the largest “legal” mass execution in US history. The hanging took place on December 26, 1862—the day after Christmas. This was the same week that President Lincoln signed the Emancipation Proclamation. --- These amended and broken treaties are often referred to as the Minnesota Treaties. The word Minnesota comes from mni, which means water; and sota, which means turbid. Synonyms for turbid include muddy, unclear, cloudy, confused, and smoky. Everything is in the language we use. -- Without money, store credit, or rights to hunt beyond their ten-mile tract of land, Dakota people began to starve. The Dakota people were starving. The Dakota people starved. In the preceding sentence, the word “starved” does not need italics for emphasis. -- Dakota warriors organized, struck out, and killed settlers and traders. This revolt is called the Sioux Uprising. Eventually, the US Cavalry came to Mnisota to confront the Uprising. More than one thousand Dakota people were sent to prison. As already mentioned,“Real” poems do not “really” require words. --- I am a citizen of the United States and an enrolled member of the Oglala Sioux Tribe, meaning I am a citizen of the Oglala Lakota Nation—and in this dual citizenship, I must work, I must eat, I must art, I must mother, I must friend, I must listen, I must observe, constantly I must live.

In this impossibility of reapprehending the world through images and of moving from information to a collective action and will, in this absence of sensibility and mobilization, it isn't apathy or general indifference that's at issue; it is quite simply that the umbilical cord of representation is severed. The screen reflects nothing. It is as though you are behind a two-way mirror: you see the world, but it doesn't see you, it doesn't look at you. Now, you only see things if they are looking at you. The screen screens out any dual relation (any possibility of 'response'). It is this failure of representation which, together with a failure of action, underlies the impossibility of developing an ethics of information, an ethics of images, an ethics of the Virtual and the networks. All attempts in that direction inevitably fail. All that remains is the mental diaspora of images and the extravagant performance of the medium. Susan Sontag tells a good story about this pre-eminence of the medium and of images: as she is sitting in front of the television watching the moon landing, the people she is watching with tell her they don't believe it at all. 'But what are you watching, then?' she asks. 'Oh, we're watching television!' Fantastic: they do not see the moon; they see only the screen showing the moon. They do not see the message; they see only the image. Ultimately, contrary to what Susan Sontag thinks, only intellectuals believe in the ascendancy of meaning; 'people' believe only in the ascendancy of signs. They long ago said goodbye to reality. They have gone over, body and soul, to the spectacular.

Treating Abuse Today 3(4) pp. 26-33 TAT: I want to move back to an area that I'm not real comfortable asking you about, but I'm going to, because I think it's germane to this discussion. When we began our discussion [see "A Conversation with Pamela Freyd, Ph.D., Part 1", Treating Abuse Today, 3(3), P. 25-39] we spoke a bit about how your interest in this issue intersected your own family situation. You have admitted writing about it in your widely disseminated "Jane Doe" article. I think wave been able to cover legitimate ground in our discussion without talking about that, but I am going to return to it briefly because there lingers an important issue there. I want to know how you react to people who say that the Foundation is basically an outgrowth of an unresolved family matter in your own family and that some of the initial members of your Scientific Advisory Board have had dual professional relationships with you and your family, and are not simply scientifically attached to the Foundation and its founders. Freyd: People can say whatever they want to say. The fact of the matter is, day after day, people are calling to say that something very wrong has taken place. They're telling us that somebody they know and love very much, has acquired memories in some kind of situation, that they're sure are false, but that there has been no way to even try to resolve the issues -- now, it's 3,600 families. TAT: That's kind of side-stepping the question. My question -- Freyd: -- People can say whatever they want. But you know -- TAT: -- But, isn't it true that some of the people on your scientific advisory have a professional reputation that is to some extent now dependent upon some findings in your own family? Freyd: Oh, I don't think so. A professional reputation dependent upon findings in my family? TAT: In the sense that they may have been consulted professionally first about a matter in your own family. Is that not true? Freyd: What difference does that make? TAT: It would bring into question their objectivity. It would also bring into question the possibility of this being a folie à deux --

Dual citizenship has become increasingly widespread today as migration levels have increased. For many people who travel or have family in different countries, having multiple passports is a great convenience. But if one takes national identity seriously, it is a rather questionable practice. Different nations have different identities and different interests that can engender potentially conflicting allegiances. The most obvious problem involves military service: if the two countries of which one is a citizen go to war with each other, one’s loyalties are automatically in question.

Crabtree's Parable of the Cards: “We divide the deck into numbered and face cards, and so we divide the types of men. The numbered cards are the underlings, the parasites of the world. When you play a man who is a numbered card, he looks out only for himself with no consciousness that others are in the game with him. If you wish to be kind, you can say these men are the subordinates of the world, but they are parasites all the same. They attach themselves to someone greater, learning if they are young or inexperienced enough, leeching if they are strong or experienced enough to know better but would rather remain weak. They don’t contribute to the world. They only take from it, and if a man remains in this state, he is no better than a sheep. Numbered men are as disposable and interchangeable as the animals they mimic. The face cards are men who have seen the way the world works, who know the only way to survive is to kill or be killed. These men are the cannibals. They drive and lead the parasites, bluffing them into traps and bleeding them when necessary for their own survival or for that of the parasites they have chosen to protect. Depending on what level of face card they are, they bleed them to serve those they owe allegiance to. This is the way of the world. You may find it harsh or overly simplified. But in the end you will find these are your choices. You may be a face card, or you may be a number. The power to choose is yours. Aces are unique because they can be both a face card and a numbered card. But no matter what they are, they will always be the lowest of the low or the highest of the high—and because of this, they will always be alone. An ace does not evolve, but rather he constantly explores his dual nature. When he leads, he is acutely aware of his underlings, unable to use them with the casualness that his fellow face cards will do. When he is brought low, he is equally aware of the thin veil separating him from where he is supposed to be, and he can’t forget how he and his fellows in servitude should be treated. An ace is seldom at home unless he is with his own kind, and many fall into despair and find themselves wedged quite firmly in the low side of their nature. There are few aces in the world, and so most aces, no matter who they are with, feel alone. And that, my children, is the Parable of the Cards. Take it to heart, because the secret to life lies within it.

The ramifications of this experiment are deeply troubling. It is terribly disturbing to realize that we humans harbor a dual nature. Capable of extraordinary kindness and good, we also, unfortunately, are capable of extraordinary sadism and evil when we find ourselves in an environment that supports those traits. And it does not take long for us to adapt to considering another group of people, who days earlier had been our friends and peers, to be inferior and deserving of derision and abuse.

When you file a patent, somebody is almost always there before you. A lot of your argument with the patent examiner is to say: “Look, they may have had the eureka moment when they came back from the timber yard. They may even have created an early prototype.” But none of my forebears had made their prototypes work. Mine is statistically different. That was my decisive advantage. Creativity, then, has a dual aspect. Insight often requires taking a step back and seeing the big picture. It is about drawing together disparate ideas. It is the art of connection. But to make a creative insight work requires disciplined focus. As Dyson puts it: “If insight is about the big picture, development is about the small picture. The trick is to sustain both perspectives at the same time.

Even if the social order of technocracy threatened the species with nuclear annihilation and the individual young person with psychic fragmentation, the media technologies produced by that order offered the possibility of individual and collective transformation. McLuhan's dual emphases also allowed young people to imagine the local communities they built around these media not simply as communities built around consumption of industrial products, but as model communities for a new society.

transformational leaders understand (at least implicitly) that human beings have a dual nature. They set up organizations that engage, to some degree, the higher level of that nature. Good leaders create good followers, but followership in a hivish organization is better described as membership. POLITICAL

Dual minded people can never be in your favour.

You know how some people develop addictions to manage their overwhelming emotions? Some people become alcoholics, coke fiends, potheads, pill-poppers, over-eaters, sex addicts or meth-heads. Well, Ann seemed to have a similar addiction to anger, he concluded. Feeling angry served the dual purpose of keeping others at a safe distance while drowning out all other competing and overwhelming emotions.

Don’t sell based on inventory. Inventory based on who you want to sell. A lot of people sell homes. They all have structure. Location, size, style, function, benefit, community, who stays (and leaves)...totally different. You can sell or do anything at a premium. It may be a home, but the type of clientele you work with is a choice. Don’t sell based on inventory. Inventory based on who you want to sell. Go to work.

DURING THE RIDE back up to Telluride, among tablelands and cañons and red-rock debris, past the stone farmhouses and fruit orchards and Mormon spreads of the McElmo, below ruins haunted by an ancient people whose name no one knew, circular towers and cliffside towns abandoned centuries ago for reasons no one would speak of, Reef was able finally to think it through. If Webb had always been the Kieselguhr Kid, well, shouldn’t somebody ought to carry on the family business—you might say, become the Kid? It might’ve been the lack of sleep, the sheer relief of getting clear of Jeshimon, but Reef began to feel some new presence inside him, growing, inflating—gravid with what it seemed he must become, he found excuses to leave the trail now and then and set off a stick or two from the case of dynamite he had stolen from the stone powder-house at some mine. Each explosion was like the text of another sermon, preached in the voice of the thunder by some faceless but unrelenting desert prophesier who was coming more and more to ride herd on his thoughts. Now and then he creaked around in the saddle, as if seeking agreement or clarification from Webb’s blank eyes or the rictus of what would soon be a skull’s mouth. “Just getting cranked up,” he told Webb. “Expressing myself.” Back in Jeshimon he had thought that he could not bear this, but with each explosion, each night in his bedroll with the damaged and redolent corpse carefully unroped and laid on the ground beside him, he found it was easier, something he looked forward to all the alkaline day, more talk than he’d ever had with Webb alive, whistled over by the ghosts of Aztlán, entering a passage of austerity and discipline, as if undergoing down here in the world Webb’s change of status wherever he was now. . . . He had brought with him a dime novel, one of the Chums of Chance series, The Chums of Chance at the Ends of the Earth, and for a while each night he sat in the firelight and read to himself but soon found he was reading out loud to his father’s corpse, like a bedtime story, something to ease Webb’s passage into the dreamland of his death. Reef had had the book for years. He’d come across it, already dog-eared, scribbled in, torn and stained from a number of sources, including blood, while languishing in the county lockup at Socorro, New Mexico, on a charge of running a game of chance without a license. The cover showed an athletic young man (it seemed to be the fearless Lindsay Noseworth) hanging off a ballast line of an ascending airship of futuristic design, trading shots with a bestially rendered gang of Eskimos below. Reef began to read, and soon, whatever “soon” meant, became aware that he was reading in the dark, lights-out having occurred sometime, near as he could tell, between the North Cape and Franz Josef Land. As soon as he noticed the absence of light, of course, he could no longer see to read and, reluctantly, having marked his place, turned in for the night without considering any of this too odd. For the next couple of days he enjoyed a sort of dual existence, both in Socorro and at the Pole. Cellmates came and went, the Sheriff looked in from time to time, perplexed.

David and Neil were MBA students at the Wharton School when the cash-strapped David lost his eyeglasses and had to pay $700 for replacements. That got them thinking: Could there be a better way? Neil had previously worked for a nonprofit, VisionSpring, that trained poor women in the developing world to start businesses offering eye exams and selling glasses that were affordable to people making less than four dollars a day. He had helped expand the nonprofit’s presence to ten countries, supporting thousands of female entrepreneurs and boosting the organization’s staff from two to thirty. At the time, it hadn’t occurred to Neil that an idea birthed in the nonprofit sector could be transferred to the private sector. But later at Wharton, as he and David considered entering the eyeglass business, after being shocked by the high cost of replacing David’s glasses, they decided they were out to build more than a company—they were on a social mission as well. They asked a simple question: Why had no one ever sold eyeglasses online? Well, because some believed it was impossible. For one thing, the eyeglass industry operated under a near monopoly that controlled the sales pipeline and price points. That these high prices would be passed on to consumers went unquestioned, even if that meant some people would go without glasses altogether. For another, people didn’t really want to buy a product as carefully calibrated and individualized as glasses online. Besides, how could an online company even work? David and Neil would have to be able to offer stylish frames, a perfect fit, and various options for prescriptions. With a $2,500 seed investment from Wharton’s Venture Initiation Program, David and Neil launched their company in 2010 with a selection of styles, a low price of $95, and a hip marketing program. (They named the company Warby Parker after two characters in a Jack Kerouac novel.) Within a month, they’d sold out all their stock and had a 20,000-person waiting list. Within a year, they’d received serious funding. They kept perfecting their concept, offering an innovative home try-on program, a collection of boutique retail outlets, and an eye test app for distance vision. Today Warby Parker is valued at $1.75 billion, with 1,400 employees and 65 retail stores. It’s no surprise that Neil and David continued to use Warby Parker’s success to deliver eyeglasses to those in need. The company’s Buy a Pair, Give a Pair program is unique: instead of simply providing free eyeglasses, Warby Parker trains and equips entrepreneurs in developing countries to sell the glasses they’re given. To date, 4 million pairs of glasses have been distributed through Warby Parker’s program. This dual commitment to inexpensive eyewear for all, paired with a program to improve access to eyewear for the global poor, makes Warby Parker an exemplary assumption-busting social enterprise.

Get a Dual Perspective "Having a dual perspective means thinking not just in terms of what you want to say and hear but also in terms of the other person’s interests." - Conversationally Speaking, page 9 A dual perspective requires humility. Humility is to consider others better than yourself. Humble people ask questions like, “How can I benefit this person?” or “How can I empathize with this person’s feelings?” People ought to consider their conversation partner’s interests and seek every way to cater your words to their betterment. Here’s a practical way to accentuate a dual perspective… Ask the other person what activities interest him/her and find an activity you both enjoy. Seek to benefit the other person and then look for mutual benefit. For instance, your acquaintance expresses his interest in golf, theatre, and investing to you. If you despise theatre and investing, talk about golf. Common interests fuel conversation. If all the activities your conversation partner enjoys are boring to you, suck it up. Practice humility and engage in their interests. You may learn something new! Not every conversation will provide mutual benefit and not every conversation should provide mutual benefit. Even still, you should always seek this mutual outcome. Conversation requires engagement from two parties. The quicker you arrive at a topic you both enjoy, the easier it is to continue conversation. This dual perspective mindset initially benefits others and will normally reciprocate benefit to you.

People who had never needed money could never understand the dual weight of responsibility and freedom that came with getting a break.

We humans have a dual nature - we are selfish primates who long to be a part of something larger and nobler than ourselves.

Westen was actually pitting two models of the mind against each other. Would subjects reveal Jefferson’s dual-process model, in which the head (the reasoning parts of the brain) processes information about contradictions equally for all targets, but then gets overruled by a stronger response from the heart (the emotion areas)? Or does the partisan brain work as Hume says, with emotional and intuitive processes running the show and only putting in a call to reasoning when its services are needed to justify a desired conclusion?

That’s okay. There are some people we can’t let go of. As long as we’re holding on to the right ones, I think that’s okay.

TECHNIQUE #8 HANS'S HORSE SENSE Make it a habit to get on a dual track while talking. Express yourself, but keep a keen eye on how your listener is reacting to what you're saying. Then plan your moves accordingly. If a horse can do it, so can a human. People will say you pick up on everything. You never miss a trick. You've got horse sense.

The indigenous people of the Andes revere Pachamama, or "Mother Earth," as the goddess who carries the power to create and sustain life on our planet. She is the source from which all life flows and to which it returns after death, and the force that generates our life experience and guides us through our existence. She is made up of two parts, Pacha and Mama. Pacha is the physical and material side of things, including: the rivers, the trees, our bodies, an apple, and the Earth. Mama is the energetic and spiritual side of life, such as: love, compassion, faith, attraction, and spirit. They are the yin and the yang of our dual reality, and both need to be in balance for Pachamama to be complete - and for all life to thrive. This precious balance has been respected by all living beings throughout nearly all of the Earth's history, until recently.

The People of Ice Planet Barbarians As of the end of Barbarian’s Mate (suggested pronunciations in parenthesis) AT THE MAIN TRIBAL CAVE CAVE 1 VEKTAL (Vehk-tall) - The chief of the sa-khui. Mated to Georgie. GEORGIE – Human woman (and unofficial leader of the human females). Has taken on a dual-leadership role with her mate. TALIE (Tah-lee) – Their baby daughter. CAVE 2 Maylak (May-lack) – Tribe Healer. Mated to Kashrem and currently pregnant with child. Kashrem (Cash-rehm) - Her mate, also a leather-worker. Esha (Esh-uh) – Their young daughter. CAVE 3 Sevvah (Sev-uh) – Tribe elder, mother to Aehako, Rokan, and Sessah Oshen (Aw-shen) – Tribe elder, her mate Sessah – (Ses-uh) - Their youngest son Rokan – (Row-can) – Their oldest son. Adult male hunter. CAVE 4 Warrek (War-ehk) – Tribal hunter. Eklan (Ehk-lan) – His father. Elder. CAVE 5 Ereven (Air-uh-ven) Hunter, mated to Claire Claire – mated to Ereven, currently pregnant CAVE 6 Liz – Raahosh’s mate and huntress. Raahosh (Rah-hosh) – Her mate. A hunter and brother to Rukh. Raashel (Rah-shel) – Their daughter. CAVE 7 Stacy – Mated to Pashov. Has an unnamed child. Pashov (Pah-showv) – son of Kemli and Borran, brother to Farli and Salukh. Mate of Stacy, and has an unnamed child. CAVE 8 Nora – Mate to Dagesh, mother to twins Anna and Elsa. Dagesh (Dah-zzhesh) (the g sound is swallowed) – Her mate. A hunter. Anna & Elsa – Their infant twin daughters. CAVE 9 Harlow – Mate to Rukh. ‘Mechanic’ to the Elders’ Cave. Spends 75% of her time there with her family. Rukh (Rookh) – Former exile and loner. Original name Maarukh. (Mah-rookh). Brother to Raahosh. Mate to Harlow. Rukhar (Roo-car) – Their infant son. CAVE 10 Megan – Mate to Cashol. Extremely pregnant. Cashol – (Cash-awl) – Mate to Megan. Hunter. CAVE 11 Marlene (Mar-lenn) – Human mate to Zennek. Has unnamed child. French. Zennek – (Zehn-eck) – Mate to Marlene. Has unnamed child. CAVE 12 Ariana – Human female. Mate to Zolaya. Unnamed child. Zolaya (Zoh-lay-uh) – Hunter and mate to Ariana. Unnamed child. CAVE 13 Tiffany – Human female. Mated to Salukh and newly pregnant. Salukh - Salukh (Sah-luke) – Hunter. Son of Kemli and Borran, brother to Farli, Pashov and Dagesh. CAVE 14 Aehako – (Eye-ha-koh) – Acting leader of the South cave. Mate to Kira, father to Kae. Son of Sevvah and Oshen, brother to Rokan and Sessah. Kira – Human woman, mate to Aehako, mother of Kae. Was the first to be abducted by aliens and wore an ear-translator for a long time. Kae (Ki –rhymes with ‘fly’) – Their newborn daughter. CAVE 15 Kemli – (Kemm-lee) Female elder, mother to Salukh, Pashov and Farli Borran – (Bore-awn) Her mate, elder Farli – (Far-lee) Their teenage daughter. Her brothers are Salukh and Pashov. She has a pet dvisti named Chahm-pee (Chompy). CAVE 16 Drayan (Dry-ann) – Elder. Drenol (Dree-nowl) – Elder. CAVE 17 Vadren (Vaw-dren) – Elder. Vaza (Vaw-zhuh) – Widower and elder. Loves to creep on the ladies. CAVE 18 Asha (Ah-shuh) – Mated to Hemalo. No living child. Hemalo (Hee-mah-lo) – Mated to Asha. CAVE 19 Bek – (BEHK) – Hunter. Hassen (Hass-en) – Hunter. Harrec (Hair-ek) – Hunter. Taushen (Tow –rhymes with cow- shen) – Hunter. CAVE 20 Josie – Human woman and last one to resonate. Haeden (Hi-den) – Hunter. Previously resonated to Zalah but she died (along with his khui) in the khui-sickness before resonance could be completed. Now mated to Josie

My early Jeffersonian dual-process model. Emotion and reasoning are separate paths to moral judgment, although moral judgment can sometimes lead to post hoc reasoning as well.

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee.

How valid, then, is the progressive critique that “you didn’t build that”? The pitch itself has two parts. The first is that society did it, not business; the second is that workers did most of it, not CEOs and entrepreneurs. Both these arrows strike at the same target: entrepreneurs. Consequently an exposé of the progressive pitch requires a refutation of this dual attack and also a defense of the entrepreneur, an explanation of what it is that entrepreneurs actually do. This explanation is, oddly enough, lacking. Adam Smith didn’t provide it in his Wealth of Nations, and most entrepreneurs, for reasons we will explore, don’t provide it today. One of the few writers to celebrate entrepreneurs was Ayn Rand; she unapologetically defends capitalism, the system, and also capitalists, the people! In my view, the most insightful defender of entrepreneurs was the economist Joseph Schumpeter, and we will be learning a lot from him in this chapter. Ultimately, we will see the progressive pitch for what it is, an ingenious scam aimed at depriving wealth creators of the wealth they have created. Rand calls them the “looters,” and this is basically a clinically accurate term for a group that is very much with us today.

Thanks to superior organization, the Egyptian armed forces scored a dual victory, on land and sea, over that second alliance. The fleet of the “Peoples of the North” was entirely destroyed and the invasion route through the Delta was cut. At the same time a third coalition of the same white-skinned Indo-Aryans was being assembled, again in Libya, against the Black Egyptian nation. Yet, this was not a racial conflict in the modern sense. To be sure, the two hostile groups were fully conscious of their ethnic and racial differences, but it was much more a question of the great movement of disinherited peoples of the north toward richer and more advanced countries. Ramses III demolished that third coalition as he had destroyed the first two.... As a result of this third victory over the Indo-Aryans, he took an exceptional number of prisoners.

guilt seems to have several functions in race talk. First, the manifestation of guilt among Whites signals an internal conflict involving transgression of moral standards and culpability. It may be experienced as a generalized low level of unease or discomfort, not fully acknowledged as guilt. Second, its presence in Whites signals that self-awareness of one's complicity in racism is beginning to bubble to the surface. Denial, mystification, and self-deception are weakening, and guilt, remorse, and regret are likely to follow if race talk is continued. The problem here is that guilt can serve a dual function; it propels people to take responsibility for their actions, or it negatively diverts and works against self-awareness. Third, unless handled effectively, guilt may work against successful racial dialogues.

Polson had always made butter from stale cream. He never collected milk to get fresh cream. The cream merchants would supply him with cans of cream, which went into his butter production. Sometimes these cans of cream would be kept for as long as ten days without refrigeration. Many pollutants – sometimes even maggots – contaminated the cream and turned it malodorous. Polson’s Manager, Foster, found an answer to all such problems. He acquired a vacreator – a machine that heats cream for pasteurisation with injected steam that quickly raises its temperature. The machine also creates a vacuum, which removes the steam molecules so that it does not dilute the cream. For Polson, the vacreator served a dual purpose: along with the steam, the vacuum also almost totally removed the foul odour from the stale cream. Some odour though did remain and, ironically enough, became a problem for us at Amul. Our butter, like butter from New Zealand, was made of fresh cream – milk to cream to butter, all in the same day. When we introduced this butter into the market, people exclaimed in distaste: ‘What kind of butter is this? There’s no flavour in it. It’s flat!’ Of course, the Parsis in Bombay city’s popular Irani restaurants would not touch it (although I suspect this could as well have been because of their loyalty to ‘apro Pestonjee’, Polson). This was a serious problem and we had to find a solution quickly. We did. At the end of the butter-making process we began to add a permitted chemical additive called diacetyl, which also gave the butter an added ‘flavour’. This solution to a rather unusual problem was legal as long as we printed the line ‘permitted flavours added’ on the packets. In its new form, Amul butter became more acceptable – and sales showed dramatic improvement.

Mr. Douglas dearly love to play chess and he played anyone anywhere anytime. His favorite games were against mrs. Robinson, who was a Deft and masterful player and Who as a girl had been County Champion. Where was that? Mr Douglas had asked when that little tidbit slipped out one day. Oh, long ago and far away, she said, smiling, and mr. Robinson laughed aloud in the kitchen, and missed your Douglas had thought Dash not for the first time, either - that someday, if he was very lucky, he too would be able to speak in complex secret affectionate amused code with someone in such a way that people who heard you would not know what you meant but would understand full well that you were speaking a dual language of your own made of sweat and laughter and tears and work and time and arguments and lust and labor and respect and annoyance and witness and some sort of reverence that has nothing whatsoever to do with religion and everything to do with love. from Martin Marten by Brian Doyle

Naturally, the type of dual economy articulated in Verwoerd’s speech is rather different from Lewis’s dual economy theory. In South Africa the dual economy was not an inevitable outcome of the process of development. It was created by the state. In South Africa there was to be no seamless movement of poor people from the backward to the modern sector as the economy developed. On the contrary, the success of the modern sector relied on the existence of the backward sector, which enabled white employers to make huge profits by paying very low wages to black unskilled workers. In South Africa there would not be a process of the unskilled workers from the traditional sector gradually becoming educated and skilled, as Lewis’s approach envisaged. In fact, the black workers were purposefully kept unskilled and were barred from high-skill occupations so that skilled white workers would not face competition and could enjoy high wages. In South Africa black Africans were indeed “trapped” in the traditional economy, in the Homelands. But this was not the problem of development that growth would make good. The Homelands were what enabled the development of the white economy. It

Walter Lippman, advised his readership not to judge Germany on the basis of Nazi radicals. He argued that people possessed a “dual nature.” He wrote, “To deny that Germany can speak as a civilized power because uncivilized things are being said and done in Germany is in itself a deep form of intolerance.

But, when it becomes a matter of life and death, as a rule, we humans value the ethic: “women and children first,” over the ethic: “every man for himself.” Think about it, what do we call people who save themselves? We call them survivors. What do we call people who make sure the less capable people are in the lifeboat before thinking to save themselves? We call them heroes, don’t we? This reflects a common acknowledgement that we all generally cherish those people who serve others over self. You may have heard a qualifying statement to the effect that “I should protect myself first, or how could I be capable of helping others?” But many of our most cherished heroes did not do that. They sacrificed themselves for others. The dual-nature of the Life Value, with its slight tilt toward others in times of trouble, is well recognized in all cultures. Isn’t it true that virtually all of us admire those who protect others, especially at the risk of their own lives? The willingness of human beings to give their lives for others expresses a deep self-giving/species-preserving drive. Self-preservation is a powerful law of nature, but protecting others (especially—but not exclusively—loved ones) is even stronger.

The struggle being waged today, where there is any struggle being waged at all, is closer to the one that was addressed in 1896 in Plessy v. Ferguson, in which the court accepted segregated institutions for black people, stipulating only that they must be equal to those open to white people. The dual society, at least in public education, seems in general to be unquestioned.

The “dual economy” paradigm, originally proposed in 1955 by Sir Arthur Lewis, still shapes the way that most social scientists think about the economic problems of less-developed countries. According to Lewis, many less-developed or underdeveloped economies have a dual structure and are divided into a modern sector and a traditional sector. The modern sector, which corresponds to the more developed part of the economy, is associated with urban life, modern industry, and the use of advanced technologies. The traditional sector is associated with rural life, agriculture, and “backward” institutions and technologies. Backward agricultural institutions include the communal ownership of land, which implies the absence of private property rights on land. Labor was used so inefficiently in the traditional sector, according to Lewis, that it could be reallocated to the modern sector without reducing the amount the rural sector could produce. For generations of development economists building on Lewis’s insights, the “problem of development” has come to mean moving people and resources out of the traditional sector, agriculture and the countryside, and into the modern sector, industry and cities. In 1979 Lewis received the Nobel Prize for his work on economic development. Lewis

I will not argue with the Fremen claims that they are divinely inspired to transmit a religious revelation. It is their concurrent claim to ideological revelation which inspires me to shower them with derision. Of course, they make the dual claim in the hope that it will strengthen their mandarinate and help them to endure in a universe which finds them increasingly oppressive. It is in the name of all those oppressed people that I warn the Fremen: short-term expediency always fails in the long term. —THE PREACHER AT ARRAKEEN

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves.

Smart people labor under a dual disadvantage: they don’t know the answers they need, and they don’t know what questions to ask. Education doesn’t inculcate mental discipline. You’d think it would, but it’s often just the opposite.

You need a good process for qualifying prospects before they get to you so you’re not stuck doing demos with people who will pay you $30 a month or are the wrong fit for your product. Dialing in your positioning, website, and marketing is one way to make sure you’re attracting the right prospects and weeding out those who aren’t a good match. Using a qualifying form to schedule a demo is also good. Have them put in the company’s name, the company’s size, their best work email, and other information you need to know. Weeding through those prospects can be time-consuming—especially if you have a dual funnel with low-priced and enterprise-level tiers. Here’s a hack: At Drip, anytime someone clicked “Book a Demo,” they got a pop-up that asked for their name and value metric (i.e., how many subscribers they had). If they put in a low number, they were redirected to a page with a video demo, a 10-minute screencast of me walking through the product. If they put in a high number, they were directed to our scheduling link to book a time for a more extensive conversation. As Drip grew, the cutoff number for in-person demos grew, too. At first, we were doing demos for people in our lowest tiers because it was early and we wanted to learn about our market by talking to anyone we could. Bit by bit, we ratcheted up the number on the form based on how many salespeople had the bandwidth to run demos.

Free will means people have the ability to comply with authority or defy authority. This ability - to comply with authority or defy authority - is highly valued by God. While it permits the possibility of acting in self-serving, and destructive ways, it is the only condition that allows us to act purely out of love, compassion, and gratitude—without compulsion.

People without your intellectual advantages usually ask exactly that sort of question. People with them, people with a Harvard education, let us say, hardly ever do. It goes back to what I said. Smart people labor under a dual disadvantage: they don’t know the answers they need, and they don’t know what questions to ask. Education doesn’t inculcate mental discipline; you’d think it would, but it’s often just the opposite.

We don’t live in two worlds. We live in one world. We don’t have to code-switch to make it out there. We don’t have to maintain a dual consciousness. People from other cultures don’t have to sacrifice theirs to enter our world, and natives don’t have to sacrifice their cultures to navigate the modern world. We can be exactly who we are—exactly who the creator wanted us to be—and thrive.

And you begin to see how wide the closet door is and how big it is inside and how many people who don’t appear to be in the closet actually are for the major part of their lives.” Ian McKellen’s dual life, as actor and activist, has shown him that playing any part in life requires a simple prerequisite: rigorous honesty with oneself. “The big bonus of coming out,” Ian says, “I don’t think is necessarily the way you’re perceived or the jobs you might get, but rather is self-fulfillment and self-contentment and self-awareness and self-confidence, all wrapped up together. It means taking pride in being able to say, ‘I’m gay.’ And out of that self-confidence has come an emotional freedom that directors and friends have detected in my work. There’s nothing that I can’t do, and I don’t think that I could have felt that if I hadn’t come out. Get out, say it, and having said it, you can get on with living your life. You won’t be alone.

It’s okay to share the hurt you feel with the people you care about. You don’t need to shoulder everything alone.

amthus following the methodological claim asserted by Melvin L. DeFleur and Margaret H. DeFleur, who in their study Learning to Hate Americans aim to establish what they call a “dual pattern” that differentiates clearly between “attitude objects” pertaining to the United States government and its policies, on the one hand, and the American people, on the other.

I was heartbroken. And people say reckless things when they’re heartbroken.

A situation of dual power can be said to characterize all genuine revolutionary situations. The classic definition of dual power is found in Lenin’s brief article on the subject written in the wake of the February Revolution in Russia, but the phenomena itself has appeared repeatedly in different guises at least as far back as medieval European peasant revolts. In the broadest sense of the term, dual power refers to situations in which a) parallel structures of governance have been created that exist side-by-side with old official state structures and that b) these alternative structures compete with the state structures for power and for the allegiance of the people and that c) the old state is unable to crush these alternative structures, at least for a period of time.

Often dual power is discussed in a way that it disconnects it from the long years of thankless mass organizing work that precedes it. It is treated as if it springs spontaneously from the people in the revolutionary moment, without respect for the patient nurturance of the forces that make it possible.

Must have been "dual hallucination." If one person sees a blasphemy, that is simple hallucination. Two people — dual hallucination. Many, many people — "mass hallucination

I have an idea. Next time, when you’re randomly freaking out about, you know, the world rotating and stuff, what we do is we come here, and we climb on this pendulum thing. And problem solved . . . we’ll be the only two people on the planet who are standing still while everyone else is turning.

[Brian] Nosek (2007) has argued that ‘measurement innovations [such as the IAT] have spawned dual-process theories that, among other things, distinguish between the mind as we experience it (explicit), and the mind as it operates automatically, unintentionally, or unconsciously (implicit)’ (2007:184). So we have here the distinct possibility of two largely independent subsystems in the human mind, one that is familiar and one that is not. (Whether we have any ‘conscious’ awareness at all of our implicit thinking, and whether the implicit process is always truly unconscious or whether we have some inkling of the underlying evaluation, remain to be properly investigated. The fact that something cannot be consciously controlled and manipulated does not of course mean that it resides purely and totally in the unconscious.) But how does this divergence between implicit and explicit attitude manifest itself within the individual, and does it have any effect on any aspects of observable behaviour? After all, a hundred years ago or so Freud showed how unconscious (and repressed) thoughts could find articulation through the medium of everyday speech in the form of slips of the tongue. And how might this dissociation impact on people’s willingness or ability to actually do something about climate change? These are potentially important questions from both a theoretical and a practical point of view. It surprised me that nobody until now had attempted to answer them. Nosek, B. A. (2007) Understanding the individual implicitly and explicitly. International Journal of Psychology 42: 184–188.

I believe that we shocked each other by how swiftly we went from being the people who knew each other best in the world to being a pair of the most mutually incomprehensible strangers who ever lived. But it was vital to my survival to have a one bedroom of my own i saw the aprtment almost as a sanatorium a hospice clinci for my own recovery I painted the walls in the warmest colors i could find and bought myself flowers every week as if i were visiting myself in the hospital is this lifetime supposed to be only about duty why are you studying Italian so that just in case Italy ever invades Ethiopia again and is actually successful this time? ciao comes from if you must know it's an abbreviation of a phrase used by medieval venetians as an intimate salutation Sono il Suo Schiavo meaning i am your slave. om Naamah Shivaya meaning I honor the divinity that resides whin me. I wanted to experience both , I wanted worldly enjoyment and divine transcendence the dual glories of a human life I wanted what the Greeks called kalos kai agathos the singular balance of the good and he beautiful I'd been missing both during these last hard years because both pleasure and devotion require a stress free space in which to flourish and I'd been living in a giant trash compactor of nonstop anxiety , As for how to balance the urge for pleasure against the longing for devotion. four feet on the ground a head full of foliage looking at the world through the heart. it was more than I wanted to toughly explore one aspect of myself set against the backdrop of each country in a place that has traditionally done that one thing very well. same guatemalan musicians are always playing id rather be a sparrow than a snail on their bamboo windpipes oh how i want italian to open itself up to me i havent felt so starved for comprehension since then dal centro della mia vita venne una grande fontanana dolce sitl nuovo Dante wrote his divine comedy in terza rima triple rhyme a chain of rhymes with each rhyme repeating here times every five lines. lamor che move il sole e laltre stelle we are the masters of bel far niente larte darrangiarsi The reply in italy to you deserve a break today would probably be yeah no duh that's why I'm planning on taking a break at noon to go over to your house and sleep with your wife, I walked home to my apartment and soft-boiled a pair of fresh brown eggs for my lunch i peeled the eggs and arranged them on a plate beside the seven stalks of the asparagus (which were so slim and snappy they didn't need to be cooked at all,)I put some olives on the plate too and the four knobs of goat cheese I'd picked up yesterday from the fromagerie down the street tend two slices of pink oily salmon for dessert a lovely peach which the woman at the market had given to me for free and which was still warm form the roman sunlight for the longest time I couldn't even touch this food because it was such a masterpiece of lunch a true expression of the art of making something out of nothing finally when i had fully absorbed the prettiness of my meal i went and sat in apatch of sunbeam on my clean wooden floor and ate every bit of it with my fingers while reading my daily newspaper article in Italian happiness inhabited my every molecule. I am inspired by the regal self assurance of this town so grounded and rounded so amused and monumental knowing that she is held securely in the palm of history i would like to be like rome when i am an old lady. I linger over my food and wine for many hours because nobody in

The Jews have been objects of hatred in pagan, religious, and secular societies. Fascists have accused them of being Communists, and Communists have branded them capitalists. Jews who live in non-Jewish societies have been accused of having dual loyalties, while Jews who live in the Jewish state have been condemned as “racists.” Poor Jews are bullied, and rich Jews are resented. Jews have been branded as both rootless cosmopolitans and ethnic chauvinists. Jews who assimilate have been called a “fifth column,” while those who stay together spark hatred for remaining separate. Hundreds of millions of people have believed (and in the Arab world many still do) that Jews drink the blood of non-Jews, that they cause plagues and poison wells, that they secretly plot to conquer the world, and that they murdered God.

THE PEOPLE OF ICE PLANET BARBARIANS As of the end of BARBARIAN’S TOUCH (suggested pronunciations in parenthesis) AT THE MAIN TRIBAL CAVE CAVE 1 Vektal (Vehk-tall) - The chief of the sa-khui. Mated to Georgie. Georgie – Human woman (and unofficial leader of the human females). Has taken on a dual-leadership role with her mate. Talie (Tah-lee) – Their baby daughter. CAVE 2 Maylak (May-lack) – Tribe Healer. Mated to Kashrem and currently pregnant with child. Kashrem (Cash-rehm) - Her mate, also a leather-worker. Esha (Esh-uh) – Their young daughter. CAVE 3 Sevvah (Sev-uh) – Tribe elder, mother to Aehako, Rokan, and Sessah Oshen (Aw-shen) – Tribe elder, her mate Sessah (Ses-uh) - Their youngest son CAVE 4 Warrek (War-ehk) – Tribal hunter. Eklan (Ehk-lan) – His father. Elder. CAVE 5 Ereven (Air-uh-ven) Hunter, mated to Claire Claire – mated to Ereven, currently pregnant CAVE 6 Liz – Raahosh’s mate and huntress. Currently pregnant for a second time. Raahosh (Rah-hosh) – Her mate. A hunter and brother to Rukh. Raashel (Rah-shel) – Their daughter. CAVE 7 Stacy – Mated to Pashov. Mother to Pacy, a baby boy. Pashov (Pah-showv) – son of Kemli and Borran, brother to Farli and Salukh. Mate of Stacy, father to Pacy. Pacy – Their infant son. CAVE 8 Nora – Mate to Dagesh, mother to twins Anna and Elsa. Dagesh (Dah-zzhesh) (the g sound is swallowed) – Her mate. A hunter. Anna & Elsa – Their infant twin daughters. CAVE 9 Harlow – Mate to Rukh. ‘Mechanic’ to the Elders’ Cave. Spends 75% of her time there with her family. Rukh (Rookh) – Former exile and loner. Original name Maarukh. (Mah-rookh). Brother to Raahosh. Mate to Harlow. Rukhar (Roo-car) – Their infant son. CAVE 10 Megan – Mate to Cashol. Mother to newborn Holvek. Cashol – (Cash-awl) – Mate to Megan. Hunter. Father to newborn Holvek. Holvek – (Haul-vehk) – Wee blue baby boy! CAVE 11 Marlene (Mar-lenn) – Human mate to Zennek. Has unnamed child. French. Zennek – (Zehn-eck) – Mate to Marlene. Has unnamed child. CAVE 12 Ariana – Human female. Mate to Zolaya. Mother to Analay. Zolaya (Zoh-lay-uh) – Hunter and mate to Ariana. Father to Analay. Analay – (Ah-nuh-lay) – Their infant son. CAVE 13 Tiffany – Human female. Mated to Salukh and newly pregnant. Salukh - Salukh (Sah-luke) – Hunter. Son of Kemli and Borran, brother to Farli and Pashov. CAVE 14 Aehako – (Eye-ha-koh) – Acting leader of the South cave. Mate to Kira, father to Kae. Son of Sevvah and Oshen, brother to Rokan and Sessah. Kira – Human woman, mate to Aehako, mother of Kae. Was the first to be abducted by aliens and wore an ear-translator for a long time. Kae (Ki –rhymes with ‘fly’) – Their newborn daughter. CAVE 15 Kemli – (Kemm-lee) Female elder, mother to Salukh, Pashov and Farli Borran – (Bore-awn) Her mate, elder Farli – (Far-lee) Their teenage daughter. Her brothers are Salukh and Pashov. She has a pet dvisti named Chahm-pee (Chompy). CAVE 16 Drayan (Dry-ann) – Elder. Drenol (Dree-nowl) – Elder. CAVE 17 Vadren (Vaw-dren) – Elder. Vaza (Vaw-zhuh) – Widower and elder. Loves to creep on the ladies. CAVE 18 Asha (Ah-shuh) – Separated from Hemalo. No living child. Maddie – Lila’s sister. Found in second crash. CAVE 19 Bek – (BEHK) – Hunter. Hassen (Hass-en) – Hunter. Harrec (Hair-ek) – Hunter. Taushen (Tow –rhymes with cow- shen) – Hunter. Hemalo (Hee-mah-lo) – Separated from Asha. CAVE 20 Josie – Human woman. Mated to Haeden and newly pregnant. Haeden (Hi-den) – Hunter. Previously resonated to Zalah but she died (along with his khui) in the khui-sickness before resonance could be completed. Now mated to Josie. CAVE 21 (formerly a storage cave) Rokan (Row-can) – Oldest son to Sevvah and Oshen. Brother to Aehako and Sessah. Adult male hunter. Now mated to Lila. Has ‘sixth’ sense. Lila – Maddie’s sister. Hearing impaired. Resonated to Rokan.

What happened in Boston a year later was extraordinary. All thirty-six thousand runners who were there—from the elites, to the first-timers, to the people who had been trapped on the course and unable to finish—had a dual motivation: We all wanted to do our best and give the middle

The sociologist Talcott Parsons suggested already in 1942 that fascism emerged out of uprooting and tensions produced by uneven economic and social development—an early form of the fascism/modernization problem. In countries that industrialized rapidly and late, like Germany and Italy, Parsons argued, class tensions were particularly acute and compromise was blocked by surviving pre-industrial elites. This interpretation had the merit of treating fascism as a system and as the product of a history, as did the Marxist interpretation, without Marxism’s determinism, narrowness, and shaky empirical foundations. The philosopher Ernst Bloch, a Marxist made unorthodox by an interest in the irrational and in religion, arrived in his own way at another theory of “noncontemporaneity” (Ungleichzeitigkeit). Contemplating Nazi success with archaic and violent “red dreams” of blood, soil, and a precapitalist paradise, utterly incompatible with what he considered the party’s true fealty to big business, he understood that vestigial values flourished long after they had lost any correspondence with economic and social reality. “Not all people exist in the same Now.” Orthodox Marxists, he thought, had missed the boat by “cordoning off the soul.” Uneven development continues to arouse interest as an ingredient of prefascist crises, but the case for it is weakened by France’s notoriously “dual” economy, in which a powerful peasant/artisan sector coexisted with modern industry without fascism reaching power except under Nazi occupation.

republics in the world was erected on a foundation of white supremacy, to pretend that the problems of a dual society are the same as the problems of unregulated capitalism, is to cover the sin of national plunder with the sin of national lying. The lie ignores the fact that reducing American poverty and ending white supremacy are not the same. . . . [W]hite supremacy is not merely the work of hotheaded demagogues, or a matter of false consciousness, but a force so fundamental to America that it is difficult to imagine the country without it.24

The dual state model is incomplete in yet one more crucial dimension: it leaves out public opinion. It is not enough to study the way a fascist regime exerted its authority from above; one must also explore how it interacted with its public. Did a majority of the population support fascist regimes consensually, even with enthusiasm, or were they bent to submission by force and terror? The terror model has prevailed, partly because it serves as an alibi for the peoples concerned. But recent scholarship has tended to show that terror was selective and that consensus was high in both Nazi Germany and Fascist Italy. Neither regime was conceivable without terror. Nazi violence was omnipresent and highly visible after 1933. The concentration camps were not hidden, and executions of dissidents were meant to be known. The publicity of Nazi violence does not mean that support for the regime was coerced, however. Since the violence was directed at Jews, Marxists, and “asocial” outsiders (homosexuals, Gypsies, pacifists, the congenitally insane or crippled, and habitual criminals—groups that many Germans were often happy to see the last of ), Germans often felt more gratified than threatened by it. The rest soon learned to keep silent. Only at the end, as the Allies and the Russians closed in, when the authorities attacked anyone accused of giving in, did the Nazi regime turn its violence upon ordinary Germans.

AI is a dual-use technology like nuclear fission. Nuclear fission can illuminate cities or incinerate them. Its terrible power was unimaginable to most people before 1945. With advanced AI, we’re in the 1930s right now. We’re unlikely to survive an introduction as abrupt as nuclear fission’s.