Durability Related Quotes

It requires emphasis that the states established the American Republic and, through the Constitution, retained for themselves significant authority to ensure the republic's durability. This is not to say that the states are perfect governing institutions. Many are no more respectful of unalienable rights than is the federal government. But the issue is how best to preserve the civil society in a world of imperfect people and institutions. The answer, the Framers concluded, is to diversify authority with a combination of governing checks, balances, and divisions, intended to prevent the concentration of unbridled power in the hands of a relative few imperfect people.

He smiled as only the truly shy can smile. It was not the easy grin of the confident, nor the quick slashing smile of the extremely durable and the wicked. It had no relation with the poised, intently used smile of the courtesan or the politician. It was the strange, rare smile which rises from the deep, dark pit, deeper than a well, deep as a mine, that is within them.

Whereas penetration most often means that industry demand will level off, for durable goods, achieving penetration can lead to an abrupt drop in industry demand. After most potential customers have purchased the product, its durability implies that few will buy replacements for a number of years. If industry penetration has been rapid, this situation may translate into several very lean years for industry demand. For example, industry sales of snowmobiles, which underwent very rapid penetration, fell from 425,000 units per year in the peak year (1970-1971) to 125,000 to 200,000 units per year in 1976-1977.6 Recreational vehicles underwent a similar though not quite so dramatic decline. The relation between the growth rate after penetration and growth before penetration will be a function of how fast penetration has been reached and the average time before replacement, and this figure can be calculated.

A century after his great triumphs, we are still living in Einstein’s universe, one defined on the macro scale by his theory of relativity and on the micro scale by a quantum mechanics that has proven durable even as it remains disconcerting.

La grandeur d'un métier est peut-être, avant tout, d'unir des hommes : il n'est qu'un luxe véritable, et c'est celui des relations humaines. En travaillant pour les seuls biens matériels, nous bâtissons nous-mêmes notre prison. Nous nous enfermons solitaires, avec notre monnaie de cendre qui ne procure rien qui vaille de vivre. Si je cherche dans mes souvenirs ceux qui m'ont laissé un goût durable, si je fais le bilan des heures qui ont compté, à coup sûr je retrouve celles que nulle fortune ne m'eût procurées. On n'achète pas l'amitié d'un Mermoz, d'un compagnon que les épreuves vécues ensemble ont lié à nous pour toujours. (p. 35-36)

The essence and value of the law lies in its stability and durability (...), in its “relative eternity.” Only then does the legislator’s self-limitation and the independence of the law-bound judge find an anchor. The experiences of the French Revolution showed how an unleashed pouvoir législatif could generate a legislative orgy.

People who think that queer life consists of sex without intimacy are usually seeing only a tiny part of the picture, and seeing it through homophobic stereotype. The most fleeting sexual encounter is, in its way intimate. And in the way many gay men and lesbians live, quite casual sexual relations can develop into powerful and enduring friendships. Friendships, in turn, can cross into sexual relations and back. Because gay social life is not as ritualized and institutionalized as straight life, each relation is an adventure in nearly un-charted territory—whether it is between two gay men, or two lesbians, or a gay man and a lesbian, or among three or more queers, or between gay men and the straight women whose commitment to queer culture brings them the punishment of the "fag hag" label. There are almost as many kinds of relationship as there are people in combination. Where there are -patterns, we learn them from other queers, not from our-parents or schools or the state. Between tricks and lovers and exes and friends and fuckbuddies and bar friends and bar friends' tricks and tricks' bar friends and gal pals and companions "in the life," queers have an astonishing range of intimacies. Most have no labels. Most receive no public recognition. Many of these relations are difficult because the rules have to be invented as we go along. Often desire and unease add to their intensity, and their unpredictability. They can be complex and bewildering, in a way that arouses fear among many gay people, and tremendous resistance and resentment from many straight people. Who among us would give them up? Try standing at a party of queer friends and charting all the histories, sexual and nonsexual, among the people in the room. (In some circles this is a common party sport already.) You will realize that only a fine and rapidly shifting line separates sexual culture from many other relations of durability and care. The impoverished vocabulary of straight culture tells us that people should be either husbands and wives or (nonsexual) friends. Marriage marks that line. It is not the way many queers live. If there is such a thing as a gay way of life, it consists in these relations, a welter of intimacies outside the framework of professions and institutions and ordinary social obligations. Straight culture has much to learn from it, and in many ways has already begun to learn from it. Queers should be insisting on teaching these lessons. Instead, the marriage issue, as currently framed, seems to be a way of denying recognition to these relations, of streamlining queer relations into the much less troubling division of couples from friends.

Capital exists because we create it. We created it yesterday (and every day for the last two hundred years or so). If we do not create it tomorrow, it will cease to exist. Its existence depends on the constant repetition of the process of exploitation (and of all the social processes that make exploitation possible). It is not like Frankenstein's creature. It does not have an existence independent of our doing. It does not have a duration, a durable independent existence. It only appears to have a duration. The same is true of all the derivative forms of capital (state, money, etc.). The continuity of these monsters (these forms of social relations) is not something that exists independent of us: their continuity is a continuity that is constantly generated and re-generated by our doing. The fact that we have reasons for generating capital does not alter the fact that capital depends for its existence from one day to the next, from one moment to the next, on our act of creation. Capital depends upon us: that is the ray of hope in a world that seems so black.

Where religious doctrines exist, for example, they can only become real to the extent that there exist concrete semiotic practices by which they can be enacted, embodied, experienced, and transmitted. But those practices will be subject to such factors as logistics, aesthetics, economics, or prior history, that are independent of the logical, political, or emotional demands of and constraints on doctrine itself. [...] Even textual forms as relatively autonomous, portable, and durable as written scriptures depend for their persistence and power on social dynamics surrounding contextualization and entextualization.

Le fait de ne pas prolonger l’expérience amoureuse n’est pas un critère de validité en soi. Dans la rencontre attentionnée avec l’autre, l’individu est électrisé. Dans la rencontre de deux corps s’exalte une sensation de vie intense. Aussi la passion n’est-elle pas toujours liée à la suite de l’événement : il est fréquent de rencontrer sensuellement quelqu’un sans vivre ensuite avec lui. Il faut disjoindre la grâce de la rencontre, qui est éblouissement réciproque, des suites d’une relation. Deux êtres peuvent s’estimer trop différents, trop éloignés, pour décider de former une relation durable, malgré un échange merveilleux. Les partenaires savent que, « sans lendemain », cet échange se suffit à lui-même, qu’il procure une énergie fabuleuse. C’est néanmoins un moment magique. « Une volupté vraie est aussi difficile à réussir qu’un mariage d’amour », estime Vladimir Jankélévitch (1949). Il ne s’agit pas de ce que l’on appelle communément l’état amoureux, aussi cette forme de relation est toujours niée, vulgarisée, ramenée à un échange libertin, de pur sexe, instrumental, intéressé, etc. Pourtant l’apport émotionnel, sensuel, énergétique, affectif, amoureux peut avoir des répercussions plus grandes dans l’histoire de vie de la personne que des années de vie conjugale.

Yale political scientist Alexander Coppock conducted a series of experiments designed to measure incremental changes in political opinion when people are presented with new information about a topic. ... [H]e was able to draw four consistent conclusions about the way that our brains react to new political information: 1. Effects are nearly uniformly positive: individuals are persuaded in the direction of evidence. 2. Effects are small: changes in opinion are incremental. 3. Effects are relatively homogenous: regardless of background, individuals respond to information by similar degrees. 4. Effects are durable: at a minimum, effects endure for weeks, albeit somewhat diminished. ... This means that people do not change their opinions dramatically in a short amount of time. But it also means that partisans don't reject good arguments and good evidence when they encounter it just because it does not conform to their worldview.

[A] central theme is why social, political, and economic institutions tend to coevolve in a manner that reinforces rather than undermines one another. The welfare state is not 'politics against markets,' as commonly assumed, but politics with markets. Although it is popular to think that markets, especially global ones, interfere with the welfare state, and vice versa, this notion is simply inconsistent with the postwar record of actual welfare state development. The United States, which has a comparatively small welfare state and flexible labor markets, has performed well in terms of jobs and growth during the past two decades; however, before then the countries with the largest welfare states and the most heavily regulated labor markets exceeded those in the United States on almost any gauge of economic competitiveness and performance. Despite the change in economic fortunes, the relationship between social protection and product market strategies continues to hold. Northern Europe and Japan still dominate high-quality markets for machine tools and consumer durables, whereas the United States dominates software, biotech, and other high-tech industries. There is every reason that firms and governments will try to preserve the institutions that give rise to these comparative advantages, and here the social protection system (broadly construed to include job security and protection through the industrial relations system) plays a key role. The reason is that social insurance shapes the incentives workers and firms have for investing in particular types of skills, and skills are critical for competitive advantage in human-capital-intensive economies. Firms do not develop competitive advantages in spite of systems of social protection, but because of it. Continuing this line of argument, the changing economic fortunes of different welfare production regimes probably has very little to do with growing competitive pressure from the international economy. To the contrary, it will be argued in Chapter 6 that the main problem for Europe is the growing reliance on services that have traditionally been closed to trade. In particular, labor-intensive, low-productivity jobs do not thrive in the context of high social protection and intensive labor-market regulation, and without international trade, countries cannot specialize in high value-added services. Lack of international trade and competition, therefore, not the growth of these, is the cause of current employment problems in high-protection countries.

My darling son: depression at your age is more common than you might think. I remember it very strongly in Minneapolis, Minnesota, when I was about twenty-six and felt like killing myself. I think the winter, the cold, the lack of sunshine, for us tropical creatures, is a trigger. And to tell you the truth, the idea that you might soon unpack your bags here, having chucked in all your European plans, makes your mother and me as happy as could be. You have more than earned the equivalent of any university 'degree' and you have used your time so well to educate yourself culturally and personally that if university bores you, it is only natural. Whatever you do from here on in, whether you write or don't write, whether you get a degree or not, whether you work for your mother, or at El Mundo, or at La Ines, or teaching at a high school, or giving lectures like Estanislao Zuleta, or as a psychoanalyst to your parents, sisters and relatives, or simply being Hector Abad Faciolince, will be fine. What matters is that you don't stop being what you have been up till now, a person, who simply by virtue of being the way you are, not for what you write or don't write, or for being brilliant or prominent, but just for being the way you are, has earned the affection, the respect, the acceptance, the trust, the love, of the vast majority of those who know you. So we want to keep seeing you in this way, not as a future great author, or journalist or communicator or professor or poet, but as the son, brother, relative, friend, humanist, who understands others and does not aspire to be understood. It does not matter what people think of you, and gaudy decoration doesn't matter, for those of us who know you are. For goodness' sake, dear Quinquin, how can you think 'we support you (...) because 'that boy could go far'? You have already gone very far, further than all our dreams, better than everything we imagined for any of our children. You should know very well that your mother's and my ambitions are not for glory, or for money, or even for happiness, that word that sounds so pretty but is attained so infrequently and for such short intervals (and maybe for that very reason is so valued), for all our children, but that they might at least achieve well-being, that more solid, more durable, more possible, more attainable word. We have often talked of the anguish of Carlos Castro Saavedra, Manuel Meija Vallejo, Rodrigo Arenas Betancourt, and so many quasi-geniuses we know. Or Sabato or Rulfo, or even Garcia Marquez. That does not matter. Remember Goethe: 'All theory (I would add, and all art), dear friend, is grey, but only the golden tree of life springs ever green.' What we want for you is to 'live'. And living means many better things than being famous, gaining qualifications or winning prizes. I think I too had boundless political ambitions when I was young and that's why I wasn't happy. I think I too had boundless political ambitions when I was young and that's why I wasn't happy. Only now, when all that has passed, have I felt really happy. And part of that happiness is Cecilia, you, and all my children and grandchildren. Only the memory of Marta Cecilia tarnishes it. I believe things are that simple, after having gone round and round in circles, complicating them so much. We should do away with this love for things as ethereal as fame, glory, success... Well, my Quinquin, now you know what I think of you and your future. There's no need for you to worry. You are doing just fine and you'll do better, and when you get to my age or your grandfather's age and you can enjoy the scenery around La Ines that I intend to leave to all of you, with the sunshine, heat and lush greenery, and you'll see I was right. Don't stay there longer than you feel you can. If you want to come back I'll welcome you with open arms. And if you regret it and want to go back again, we can buy you another return flight. A kiss from your father.

L'inconvénient majeur de la liaison passagère, du point de vue de l'économie sexuelle, c'est qu'elle ne permet pas une adaptation sensuelle des partenaires aussi complète que la liaison durable, ni par conséquent une satisfaction sexuelle aussi complète. Du point de vue de l'économie sexuelle, c'est là l'objection sérieuse à la liaison passagère et le meilleur argument en faveur de liaison durable. Les champions du mariage pousseront ici un soupir d'aise, croyant pouvoir réintroduire frauduleusement le moralisme monogamique. Mais nous serons obligés de les décevoir à nouveau : quand nous parlons de liaison durable, nous ne fixons pas de limites de temps ; du point de vue de l'économie sexuelle, il se peut que cet liaison dure des semaines, des mois, deux ans ou dix ans ; et nous ne disons pas non plus que cette relation doit ou devrait être monogamique ; car nous ne fixons pas de normes. (p. 193)

La liaison sexuelle permanente contient de nombreux germes de conflit, non moins que toute autre type de relation durable. Ce qui nous occupe ce ne sont pas les difficultés humaines générales, mais les difficultés spécifiquement sexuelles qui s'y ajoutent. La plus importante de celles-ci, c'est le conflit entre l'amortissement (temporaire ou définitif) du désir sensuel et l'accroissement de la tendresse pour le partenaire. Dans toute relation sexuelle en effet, tôt ou tard, souvent ou rarement, apparaissent des périodes de faible attraction sensuelle, ou même d'absence complète de désir. C'est un fait d'expérience sur lequel aucun argument moral n'a de prise ; l'intérêt sexuel ne se commande pas. Mieux les partenaires seront assortis sous le rapport de la sensualité et de la tendresse, moins fréquents et irréversibles seront ces épisodes. Néanmoins toute relation sexuelle est exposée à cet amortissement. Ce fait n'aurait guère d'importance s'il ne s'y ajoutait que : 1. L'affaiblissement peut se produire chez un seul partenaire. 2. La plupart des liaisons sexuelles sont actuellement compliquées de liens économiques (dépendance de la femme et des enfants). 3. Indépendamment de ces difficultés extérieures, il existe une difficulté interne qui rend compliquée la seule solution logique : la séparation et la recherche d'un autre partenaire. (p. 195-196)

The plots on Counterspy were exactly what the title implies. In the beginning, this meant counterespionage against Germany’s Gestapo and Japan’s Black Dragon. The approach was slightly above the juvenile. Perhaps one reason for its durability was its reputation for upstaging the news. The Case of the Missing Soldier (Oct. 24, 1945) related the cruel rackets feeding on the families of dead war heroes just two days before a sensational arrest in a real such case. The series also beat by two days the arrest of “the unchallenged Mata Hari of World War II,” a woman whose photographic memory was used for espionage.

Ross’s “arbitrage pricing theory” and Rosenberg’s “bionic betas” posited that the returns of any financial security are the result of several systematic factors. Although seemingly stating the obvious, this was a seminal moment in the move toward a more vibrant understanding of markets. The eclectic Rosenberg was even put on the cover of Institutional Investor in May 1978, the bald, mustachioed man depicted as a giant meditating guru with flowers in his hair, worshipped by a gathering of besuited portfolio managers. The headline was “Who Is Barr Rosenberg? And What the Hell Is He Talking About?”8 What he was talking about was how academics were beginning to classify stocks according to not just their industry or their geography, but their financial characteristics. And some of these characteristics might actually prove to deliver better long-term returns than the broader stock market. In 1973, Sanjoy Basu, a finance professor at McMaster University in Ontario, published a paper that indicated that companies with low stock prices relative to their earnings did better than the efficient-markets hypothesis would suggest. Essentially, he showed that the value investing principles espoused by Benjamin Graham in the 1930s—which revolved around buying cheap, out-of-favor stocks trading below their intrinsic worth—was a durable investment factor. By systematically buying all cheap stocks, investors could in theory beat the broader market over time. Then Banz showed the same for small caps, another big moment in the evolution of factor investing. Follow-up studies on smaller stocks in Japan and the UK showed similar results, so in 1986 DFA launched dedicated small-cap funds for those two markets as well. In the early 1990s, finance professors Narasimhan Jegadeesh and Sheridan Titman published a paper indicating that simply surfing market momentum—in practice buying stocks that were already bouncing and selling those that were sliding—could also produce market-beating returns.9 The reasons for these apparent anomalies divide academics. Efficient-markets disciples stipulate that they are the compensation investors receive for taking extra risks. Value stocks, for example, are often found in beaten-up, unpopular, and shunned companies, such as boring industrial conglomerates in the middle of the dotcom bubble. While they can underperform for long stretches, eventually their underlying worth shines through and rewards investors who kept the faith. Small stocks do well largely because small companies are more likely to fail than bigger ones. Behavioral economists, on the other hand, argue that factors tend to be the product of our irrational human biases. For example, just like how we buy pricey lottery tickets for the infinitesimal chance of big wins, investors tend to overpay for fast-growing, glamorous stocks, and unfairly shun duller, steadier ones. Smaller stocks do well because we are illogically drawn to names we know well. The momentum factor, on the other hand, works because investors initially underreact to news but overreact in the long run, or often sell winners too quickly and hang on to bad bets for far longer than is advisable.

As stable as it may seem on the surface to some, the current configuration of the global economy and the financial system is getting harder to maintain. Below the façade of the unusual calm of the last few years, interrupted by relatively few bouts of instability since 2008–09, tensions are rising and the effectiveness of central banks is coming under stress, so much so as to raise serious questions about the durability of the current path that the global economy is on.

sustained high gross profit margins relative to industry peers tends to indicate durable competitive advantage. Zeroing

...I argue that what the Qur'an is offering us is a description of the durable dangers to be found for women in the public arena. Covering for women is argued for more as a strategy than as a statement of essentialized female/male identity. After all, older women are allowed to uncover: "Such elderly women as are past the prospect of marriage -- there is no blame on them if they lay aside their [outer] garments, provided they make not a wanton display of their beauty, but it is best for them to be modest: and God is One Who sees and knows all things" (24:60). In contrast to the liberal/postmodern position which hopes that socialization will eventually eliminate male harassment of women, the Qur'an suggests that this is an enduring feature of human existence. This need not imply biological determinism, XY chromosomes means harasser of woman: most men treat women well. It is rather that socialization makes this kind of male behavior constantly replicated and replicable: following Bordo: "it is blindness created by [men's] privileges [and insecurities] of being male in a patriarchal culture. " The Qur'anic position implies that patriarchal male socialization is going to be a stronger force than any counterforce can be. Accepting the continued salience of 'femaleness' and 'maleness' in society is a persuasive and legitimate understanding of relations between the sexes, not a backward nor suppressive view of women's status in society. Those who criticize hijab for accepting the locatedness of the body as proof of women's acceptance, accommodation, or acquiescence in their own subjugation under patriarchy are missing the point.

Ah, mon Dieu!", pensa-t-il, "quel métier exténuant j'ai donc choisi ! Jour après jour un voyage. Les ennuis professionnels sont bien plus grands que ceux qu'on aurait en restant au magasin et j'ai par-dessus le marché la corvée des voyages, le souci des changements de trains, la nourriture irrégulière et médiocre, des têtes toujours nouvelles, jamais de relations durables ni cordiales avec personne. Le diable emporte ce métier !

River Rafting in Rishikesh is one of the most thrilling water based adventure sports that gives you an up close splatter of untamed nature in a world where the royal river is what you are up adjacent to. Aboard a raft, when the water wave hits your face for the first time; you be familiar with that it will take a little more than a few ounces of bravery to tame the river beast and indeed this duel next to mother nature will enrich your life forever, even if tried only once in a life time…The modern raft is a boat that is inflated comprising of a very durable and thick coated rubberized or vinyl fabric and also has a number of air chambers. The chief apparatus required for rafting are a life jacket ,Safety helmet, Safety Helmet, Paddles, River guide and a Self-Bailing Raft, etc. It is a very daring activity and it may appear a very perilous sport, but once you knowledge it, you will certainly realize the actual thrill of rafting. The best time for water river rafting is spiral summer to February to May and in winter September to November. You probably think that there is completely no way to extreme sports such as rafting can be fun at all. This is false, because all you need for a great sport like this is fun to be an expert to take manages of all rafting. It is a fun place to take part in all the summer sports, when it's nice and warm and all you need is a movement related to the water to take temperatures down. It is also a thrilling sport that many people can participate at the same time. Friends and family can get together and everybody can have a brilliant day of fun. As you begin your boat journey, you will encounter a number of rapids, which you will be necessary to sail over. Uttarakhand adventure is well known rafting company in Rishikesh. This excursion will roughly be two hours long, and will make you use all your power and skill to keep the boat under control. Water will stay splash all over you, and will keep you invigorated and bouncing if you start feeling tired due to the corporeal work that you will do. As an extreme sport, rafting certainly has its drawbacks, but not all make games? The best way to take safety measures so that you can avoid fatal accidents is to acquire a knowledgeable scout who is qualified for the chore and the best gear for rafting. For example, you should always have a life jacket on the obverse rafting, in the unfortunate event that the boat capsize; you'll be able to stay afloat and hope to swim to defense. Also, if you are unsure of your rafting skills, rapids and waterfalls stay away from very high.

Sharing life either as a close-knit, extended biological family or as an intentional Christian community requires a relational toolbox of habits, wisdom, rhythms, and values to hammer out challenges and construct durable friendships.

As the producer states gradually forced the major oil companies to share with them more of the profits from oil, increasing quantities of sterling and dollars flowed to the Middle East. To maintain the balance of payments and the viability of the international financial system, Britain and the United States needed a mechanism for these currency flows to be returned. [...] The purchase of most goods, whether consumable materials like food and clothing or more durable items such as cars or industrial machinery, sooner or later reaches a limit where, in practical terms, no more of the commodity can be used and further acquisition is impossible to justify. Given the enormous size of oil revenues, and the relatively small populations and widespread poverty of many of the countries beginning to accumulate them, ordinary goods could not be purchased at a rate that would go far to balance the flow of dollars (and many could be bought from third countries, like Germany and Japan – purchases that would not improve the dollar problem). Weapons, on the other hand, could be purchased to be stored up rather than used, and came with their own forms of justification. Under the appropriate doctrines of security, ever-larger acquisitions could be rationalised on the grounds that they would make the need to use them less likely. Certain weapons, such as US fighter aircraft, were becoming so technically complex by the 1960s that a single item might cost over $10 million, offering a particularly compact vehicle for recycling dollars. Arms, therefore, could be purchased in quantities unlimited by any practical need or capacity to consume. As petrodollars flowed increasingly to the Middle East, the sale of expensive weaponry provided a unique apparatus for recycling those dollars – one that could expand without any normal commercial constraint.

Three factors greatly facilitated the emergence of more inclusive political institutions following the Glorious Revolution and the French Revolution. The first was new merchants and businessmen wishing to unleash the power of creative destruction from which they themselves would benefit; these new men were among the key members of the revolutionary coalitions and did not wish to see the development of yet another set of extractive institutions that would again prey on them. The second was the nature of the broad coalition that had formed in both cases. For example, the Glorious Revolution wasn’t a coup by a narrow group or a specific narrow interest, but a movement backed by merchants, industrialists, the gentry, and diverse political groupings. The same was largely true for the French Revolution. The third factor relates to the history of English and French political institutions. They created a background against which new, more inclusive regimes could develop. In both countries there was a tradition of parliaments and power sharing going back to the Magna Carta in England and to the Assembly of Notables in France. Moreover, both revolutions happened in the midst of a process that had already weakened the grasp of the absolutist, or aspiring absolutist, regimes. In neither case would these political institutions make it easy for a new set of rulers or a narrow group to take control of the state and usurp existing economic wealth and build unchecked and durable political power.

Technically we move towards READYMADE Food, READYMADE Clothes, READYMADE Relations .. Practically we lose Durability, Integrity & Quality !!

Ce qui est certain, c'est que si le lien se trouve être définitivement rompu entre le professeur et ses élèves lorsque celui-là se retranche derrière sa persona, son statut, sa fonction au sein de l'institution, la fatigue, l'ennui, voire les signes avant-coureurs de la dépression risquent de s'installer de manière plus ou moins durable et d'empoisonner la relation professeur-élève, cette situation faisant obstacle à la transmission optimale des savoirs, cette transmission étant la raison d'être principale de l'école, sa mission. On assiste désormais en classe à un véritable combat archétypique entre les forces de vie et les forces de mort. Une bonne gestion archétypique suppose que l'enseignant soit au moins sensibilisé à cette dimension autrement que de manière purement intellectuelle et, surtout, qu'il soit capable de l'animer et de la vivre de manière relativement harmonieuse, en acceptant d'être provisoirement déstabilisé, en acceptant de vivre une part inévitable d'angoisse et d'instabilité émotionnelle, ainsi que l'imprévisibilité des rapports avec ses élèves, en mettant en place une gestion de la relation éducative qui reste au plus près de la vie et de sa dynamique, des énergies mises en jeu, sans faire intervenir de manière exagérée la morale, la bienséance et son confort personnel et en acceptant de prendre une part normale de risque. (p. 92)

Sur le sable, des parents organisaient des jeux de plage pour leurs enfants. Je les observai un instant, et fus surpris de les entendre pousser leur progéniture dans la compétition avec les autres. Il ne suffisait pas qu'ils réussissent leurs activités, il fallait qu'ils battent leurs petits camarades, qu'ils soient meilleurs qu'eux. Que pouvaient croire ces parents ? Qu'on n'a de la valeur que lorsque l'on dépasse les autres ? Qu'un résultat n'est valable que s'il est meilleur que celui du voisin ? J'avais plutôt le sentiment que la seule compétition valable était celle que l'on avait avec soi-même. Se surpasser plutôt que dépasser. Le sage m'avait dit qu'on ne pouvait juger une croyance, seulement s'intéresser à ses effets. Quels pouvaient-ils être dans un cas pareil ? Une stimulation ? Certainement. Une motivation à progresser. Mais quels effets sur la relation aux autres ? Peut-on vivre une amitié, un amour, quand on a l'habitude de se comparer à l'autre ? Et que ressent-on en présence des gens ? Oscille-t-on entre sentiments de supériorité et d'infériorité ? Indifférence et déférence ? ou pitié et jalousie ? Ces parents étaient loin de se douter de ce qu'ils induisaient chez leurs enfants, et qui allait durablement conditionner leur vie en société. Leurs motivations, leurs comportements, leurs émotions seraient ainsi marqués par quelques croyances inculquées à l'âge où l'on absorbe les modèles proposés par l'extérieur.

A football is not pigskin. It’s made of cowhide. A baseball is not horsehide. It’s also made of cowhide. When Juliet asks, “Wherefore art thou, Romeo?”, she’s not asking where he is, but rather, in the meaning of the time, why he is doing what he’s doing. Bone china actually does contain bone. Calcified animal-bone ash adds to the durability of the product. Henry Ford is thought to be the innovator of mass production, but just before 1800, Eli Whitney, of cotton gin fame, found a way to manufacture muskets by machine, producing interchangeable parts. Bix Beiderbecke, the renowned jazz musician, did not play the trumpet. His instrument was the cornet. Lucrezia Borgia was not the wicked murderess she is reputed to have been. Her major fault, according to Bergen Evans, was “an insipid, almost bovine, good nature.” Contrary to much popular usage, hoi polloi does not refer to the elite; rather, it means the common people. Natural gas, the kind used for heating and cooking in the home, is odorless. Odiferous additives are put in to give the gas a recognizable smell as a measure to alert people to gas leaks. Muhammad Ali did not win the heavyweight gold medal at the 1960 Rome Olympics. His gold in 1960 was in the light heavyweight category. The heavyweight gold went to Franco De Piccoli of Italy. Sacrilegious means violating or profaning anything sacred. In spite of its frequent mispronunciation, the word is not related to religion or religious.

Welcome to my sincere friendship. Sign in, it’s free. My password is Love, Respect, and Civility.” “I do not search for true friends and true love; I practice becoming a true friend and giving true love.” “In the friends list of social media envious, selfish, spies, rivals, and idea thieves are more than one’s actual and sincere friends.” “Your behavior can make friends and as well as opponents and enemies too. It depends on you.” “I neither trust nor consider true that friends who had played the role of fake figures remained, telling lies and demonstrating zigzag style even though I am a very simple and harmless person. However, one shouldn’t forget that my birth star is Scorpio; I can be poisonous to those who may try to jump beyond the limits.” “Naturally, I stay an excellent friend of mine than whoever else since I feel the joy of fame with notability, no matter whatever levels and ranges; it needs, not a certificate.” “Such a friendship and relationship stay durable and stable if they hold love and sincerity; conversely, if that motivates the motive and insincerity, results in nothing more than failure.” “A friend or relative who can’t spare a little time for you is not a real and sincere one.” “A true friend holds nothing more than helping into all the dimensions with probity.

Pierce considered himself conservative about any satellite gambit. He wasn’t certain that Bell engineers knew enough yet to build a foolproof and durable active satellite—one that could operate for more than a few weeks or months. He also knew that the small research department at Bell Labs, unlike the huge development department, lacked the manpower and budget necessary for an active project. “There’s a difference, you see, in thinking idly about something, and in setting out to do something,” he explained to an interviewer in the early 1960s. “You begin to see what the problems are when you set out to do things, and that’s why we thought [passive] would be a good idea.” A passive satellite, he added, probably wouldn’t be useful in terms of the business of communications. But it tested the possibility of orbiting relays before they were developed into something more. A passive satellite, in other words, was an experiment. Ten years earlier, Pierce had witnessed how problems with the transistor didn’t show up until the device entered the development and production stage. Here, too, was a relatively low-risk opportunity to confront and solve the practical challenges of this new technology—“to get one’s hands dirty”—before making a slew of big and expensive mistakes.

Si l'abus est le seul lien connu à ses parents, il devient la seule manière de se relier à ceux dont on espère l'amour. L'enfant pensant qu'il mérite tout ce qui lui est infligé intègre l'abus à sa propre identité, puisque c'est la seule manière qu'il connaisse d'appartenir au clan. Si l'abus est la relation principale que l'on a eue avec un parent ou un proche, il est à la fois insupportable et voluptueux. Insupportable parce que la conscience se sait flouée, mais voluptueux parce que la répétition de l'abus a durablement pris la place des archétypes parentaux indispensables à l'équilibre psychique.

What we understand by the concept of institution are those events in experience which endow it with durable dimensions, in relation to which a whole series of other experiences will acquire meaning, will form an intelligible series or a history--or again those events which sediment in me a meaning, not just as survivals or residues, but as the invitation to a sequel, the necessity of a future.

The faithful living out of the tropos of the incarnate Christ is the challenge that faces us in all these areas, and what it entails (so Bonhoeffer and Przywara alike insist) is the patient embrace of finitude, the refusal of defensive anxiety about the Church’s privilege or influence, the recognition and valuing of the unspectacular, in life and art, as the site where we may expect the paradoxical radiance of the infinite to become visible. Christian ethics is not about dramatic and solitary choices for individual good or evil but the steady building of a culture of durable mutuality and compassion. Christian aesthetics is not about genius-driven or near-magical transmutations of this world into some imagined semblance of divine glory and abundance, but the gift of unlocking in the most ordinary setting or object the ‘grace of sense’ that allows it to be seen with (to use the word again) durable, attentive love. And Christian metaphysics? Przywara’s work clearly understands the role of Christology in developing a schematic and consistent view of analogy, depending on the recognition that whatever comes into intellectual focus in our human understanding is always already implicated in relations that make its life more than a single and containable phenomenon but something opening out on to an unlimited horizon of connection... ...authentic theology shows itself, in self-forgetting and self-dispossessing practice. The theology that we write and discuss has no substance independently of this formal content, this knowledge of how to ‘enact Christ’ in the world. And it is because of this that Przywara resists a reading of St John of the Cross’s spiritual teaching which simply identifies the ‘night of spirit’ with the negation of the creaturely. Put like this, it can suggest yet another form of the competitive ontological model which we struggle to escape from – more world, less God, and vice versa. But St John properly read – giving priority to the poems rather than the commentaries on them – characterizes the night as participation in the act of Christ the Word. The darkness of our prayer is not the result of a straightforward gap between what we can know as creatures and the unknowable depths of God, the infinite dissimilarity between finite and infinite; it is our assimilation into the infinite’s self-unveiling in the dark places of the finite world, in the wordless helplessness of the cross. And because it is in this way an entry deeper and deeper into the centre of God’s activity, it is a journey into the ‘excess’ of divine light, the overflowing of God’s absolute abundance, which is itself nothing else than agape directed towards the life and joy of the other – in the divine life and in the relation of divine to non-divine life.

By institution we were intending here those events in an experience which endow the experience with durable dimensions, in relation to which a whole series of other experiences will make sense, will form a thinkable sequence or history--or again the events which deposit a sense in me, not just as something surviving or as a residue, but as the call to follow, the demand of a future.

Oh, for Christians and pas tors whose might in the truth is matched by their meekness. Whose theological acumen is matched by their manifest contrition. Whose heights of intellect are matched by their depths of humility. Yes, and the other way around!—whose relational warmth is matched by their rigor of study, whose bent toward mercy is matched by the vigilance of their biblical discernment, and whose sense of humor is exceeded by the seriousness of their calling. I dream of durable, never-say-die defenders of true doctrine who are mainly known for the delight they have in God and the joy in God that they bring to the people of God—who enter controversy when necessary, not because they love ideas and arguments, but because they love Christ and the church.

Human societies solved that problem, Jevons said, by agreeing on some relatively durable, relatively scarce thing to use as a token of value. We solved the problem of barter by inventing money.

Katz lists 8 different kinds of quality. From each, we derive general quality criteria against which any result can be measured. Type of Quality Criterion Description Results - Dimension Functional Quality The level of function, over time, at consistent performance and without problems Operations Structural Quality Durability and resistance to tear & wear of the components of which the item is made of R&D, Operations "Scientific" Quality (Methodological and Didactic) The level of adherence to the governing model / standard / theory / teaching / accepted professional criteria R&D Resultant Quality The level by which the action leads to the desired result Management Perceived Quality The level by which the object is perceived as having desired characteristics Marketing Aesthetic Quality The level by which the appearance / manifestation of the object (color, shape etc.) is considered pleasing Marketing Human Quality The level by which behavior is perceived / accepted as consistent of declared or implied values HR Financial Quality The level by which the result contributes to the preservation and growth of resources Financial When a goal is defined, it can be examined in relation to each one of the quality criteria.

the reader is asked to reconsider the subject of “relevance” as a political issue and to reflect on the implicit measures both we and those we study use to assess it. On what grounds has “intimacy” become shorthand for domestic relations, affections, child care, and sex but used less often to refer, as I ask in Chapter 9, to other forms of bodily exposure: to intimate violence and humiliation in the nondomestic space of prisons, checkpoints, and immigration offices that open to embodied and affective injuries of a different intensity?

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