Eg White Quotes

It took me years to learn to sit at my desk for more than two minutes at a time, to put up with the solitude and the terror of failure, and the godawful silence and the white paper. And now that I can take it . . . now that I can finally do it . . . I'm really raring to go. I was in my study writing. I was learning how to go down into myself and salvage bits and pieces of the past. I was learning how to sneak up on the unconscious and how to catch my seemingly random thoughts and fantasies. By closing me out of his world, Bennett had opened all sorts of worlds inside my own head. Gradually I began to realize that none of the subjects I wrote poems about engaged my deepest feelings, that there was a great chasm between what I cared about and what I wrote about. Why? What was I afraid of? Myself, most of all, it seemed. "Freedom is an illusion," Bennett would have said and, in a way, I too would have agreed. Sanity, moderation, hard work, stability . . . I believed in them too. But what was that other voice inside of me which kept urging me on toward zipless fucks, and speeding cars and endless wet kisses and guts full of danger? What was that other voice which kept calling me coward! and egging me on to burn my bridges, to swallow the poison in one gulp instead of drop by drop, to go down into the bottom of my fear and see if I could pull myself up? Was it a voice? Or was it a thump? Something even more primitive than speech. A kind of pounding in my gut which I had nicknamed my "hunger-thump." It was as if my stomach thought of itself as a heart. And no matter how I filled it—with men, with books, with food—it refused to be still. Unfillable—that's what I was. Nymphomania of the brain. Starvation of the heart.

To be sure, rock n' roll is usually a flagrant commercialization of rhythm & blues, but the music in many cases depends on materials that are so alien to the general middle-class, middle-brow American culture as to remain interesting. Many of the same kinds of cheap American dilutions that had disfigured popular swing have tended to disfigure the new music, but the source, the exciting and "vulgar" urban blues of the forties, is still sufficiently removed from the mainstream to be vital. For this reason, rock n' roll has not become as emotionally meaningless as commercial swing. It is sill raw enough to stand the dilution and in some cases, to even be made attractive by the very fact of its commercialization. Even its "alienation" remains conspicuous; it is often used to characterize white adolescents as "youthful offenders." (Rock n' roll also is popular with another "underprivileged" minority, e.g., Puerto Rican youths. There are now even quite popular rock n' roll songs, at least around New York, that have some of the lyrics in Spanish.) Rock n' roll is the blues form of the classes of Americans who lack the "sophistication" to be middle brows, or are too naïve to get in on the mainstream American taste; those who think that somehow Melachrino, Kostelanetz, etc., are too lifeless

...racial discourse was deployed by elite Europeans and white Americans to create social distinctions between themselves and fat racial Others. Black people, as well as so-called degraded or hybrid whites (e.g., Celtic Irish, southern Italians, Russians), were primary targets of these arguments.

When you answer questions about your educational or work history, let your enthusiasm about different projects and situations come through (e.g., “It was so much more than I could have hoped for in an internship. I had the chance to actually write up the newsletter and work with a designer to put it together. I loved every minute of it.”).

In the writings of many contemporary psychics and mystics (e.g., Gopi Krishna, Shri Rajneesh, Frannie Steiger, John White, Hal Lindsay, and several dozen others whose names I have mercifully forgotten) there is a repeated prediction that the Earth is about to be afflicted with unprecedented calamities, including every possible type of natural catastrophe from Earthquakes to pole shifts. Most of humanity will be destroyed, these seers inform us cheerfully. This cataclysm is referred to, by many of them, as "the Great Purification" or "the Great Cleansing," and is supposed to be a punishment for our sins. I find the morality and theology of this Doomsday Brigade highly questionable. A large part of the Native American population was exterminated in the 19th century; I cannot regard that as a "Great Cleansing" or believe that the Indians were being punished for their sins. Nor can I think of Hitler's death camps, or Hiroshima or Nagasaki, as "Great Purifications." And I can't make myself believe that the millions killed by plagues, cancers, natural catastrophes, etc., throughout history were all singled out by some Cosmic Intelligence for punishment, while the survivors were preserved due to their virtues. To accept the idea of "God" implicit in such views is logically to hold that everybody hit by a car deserved it, and we should not try to get him to a hospital and save his life, since "God" wants him dead. I don't know who are the worst sinners on this planet, but I am quite sure that if a Higher Intelligence wanted to exterminate them, It would find a very precise method of locating each one separately. After all, even Lee Harvey Oswald -- assuming the official version of the Kennedy assassination -- only hit one innocent bystander while aiming at JFK. To assume that Divinity would employ earthquakes and pole shifts to "get" (say) Richard Nixon, carelessly murdering millions of innocent children and harmless old ladies and dogs and cats in the process, is absolutely and ineluctably to state that your idea of God is of a cosmic imbecile.

Moshe watched spellbound from the wings as Webb, a tiny man with a curved spine clad in a white suit, roared with laughter and enthusiasm as he played, egging his band on from the rear with his masterful drumming, the thunderous band shaking the floor with rip-roaring waves of gorgeous sound. That man, Moshe decided, was a joymaker. And Moshe could not help but notice that Webb, like his lovely Chona, had a physical disability. Though he was a hunchback of some kind, he moved with a certain feeling of joy, a lightness, as if every moment were precious.

Science and The Word of God There is a constant effort made to explain the work of creation as the result of natural causes; and human reasoning is accepted even by professed Christians, in opposition to plain Scripture facts. There are many who oppose the investigation of the prophecies, especially those of Daniel

There is the mistaken belief that black people achieved power with independence (e.g., Malaya, Jamaica, Kenya), but a black man ruling a dependent state within the imperialist system has now power. He is simply an agent of the whites in the metropolis, with an army and a police force designed to maintain the imperialist way of things in that particular colonial area.

Mezzanotte... ascolta... mezzanotte... ascolta. L'ora è scoccata come un monito, e le alabarde di non si sa chi hanno mandato un suono argentino e gradevole. Le sentinelle sono andate attorno e hanno vigilato, poiché l'uomo, pur non sapendolo nemmeno lui, ha creato le torri, gli allarmi e le armi per un unico scopo, quello di salvaguardare la tranquillità e il focolare degli uomini. Per questo egli combatte, e, tutto sommato, non bisogna in nessun caso combattere per qualcos'altro.

Let’s talk about ‘Coexist’ bumper stickers for a second. You’ve definitely seen them around. They’re those blue strips with white lettering that assemble a collection of religious icons and mystical symbols (e.g., an Islamic crescent, a Star of David, a Christian cross, a peace sign, a yin-yang) to spell out a simple message of inclusion and tolerance. Perhaps you instinctively roll your eyes at these advertisements of moral correctness. Perhaps you find the sentiment worthwhile, but you’re not a wear-your-politics-on-your-fender type of person. Or perhaps you actually have ‘Coexist’ bumper stickers affixed to both your Prius and your Beamer. Whatever floats your boat, man; far be it from us to cast stones. But we bring up these particular morality minibillboards to illustrate a bothersome dichotomy. If we were to draw a Venn diagram of (a) the people who flaunt their socially responsible “coexist” values for fellow motorists, and (b) the people who believe that, say, an evangelical Christian who owns a local flower shop ought to be sued and shamed for politely declining to provide floral arrangements for a same-sex wedding, the resulting circles would more or less overlap. The coexist message: You people (i.e., conservatives) need to get on board and start coexisting with groups that might make you uncomfortable. It says so right here on my highly enlightened bumper sticker. But don’t you dare ask me to tolerate the ‘intolerance’ of people with whom I disagree. Because that’s different.

He-and he was quite definitely a he, there was no possible doubt about that- had been carved out of the turf thousands of years before. A white outline against the green, he belonged to the days when people had to think about survival and fertility in a dangerous world. Oh, and he had also been carved, or so it would appear, before anyone had invented trousers. In fact, to say that he had no trousers on just didn't do the job. His lack of trousers filled the world. you simply could not stroll down the little road that passed along the bottom of the hills without noticing that there was an enormous, as it were, lack of something- e.g., trousers- and what was there instead. It was definitely a figure of a man without trousers, and certainly not a woman.

The forces of nature are color blind. Just as an infinite chessboard would look the same if we interchanged black and white, the force between a green quark and a red quark is the same as that between two blue quarks, or a blue quark and a green quark. Even if we were to use our quantum mechanical "palette" and replace each of the "pure" color states with a mixed-color state (e.g., "yellow" representing a mixture of red and green or "cyan" for a blue-green mixture), the laws of nature would still take the same form. The laws are symmetric under any color transformation. Furthermore, the color symmetry is again a gauge symmetry-the laws of nature do not care if the colors or color assortments vary from position to position or from one moment to the next.

The theory of the ally in this sense examines and expands upon issues relating to the role of men with respect to feminist struggle, white people with respect to anti-racist struggle, etc. Much of the discussion and debate within this discourse turns on the question of the "good" ally, of how a person of privilege committed to ally work must acknowledge and reflect upon their privileges and do the intellectual and practical work to divest themselves of the illegitimate power such privilege affords. These discussions may be directed at a generalized concept of, e.g., the white anti-racist ally as well as questions of what it means to develop specific and personal relations of trust between individuals and groups involved in anti-oppression work. This conception of the ally calls to attention the place of power within relationships, structures, practices and processes, not simply the content of particular demands or objectives.

Our overview of lagging skills is now complete. Of course, that was just a sampling. Here’s a more complete, though hardly exhaustive, list, including those we just reviewed: > Difficulty handling transitions, shifting from one mind-set or task to another > Difficulty doing things in a logical sequence or prescribed order > Difficulty persisting on challenging or tedious tasks > Poor sense of time > Difficulty maintaining focus > Difficulty considering the likely outcomes or consequences of actions (impulsive) > Difficulty considering a range of solutions to a problem > Difficulty expressing concerns, needs, or thoughts in words > Difficulty understanding what is being said > Difficulty managing emotional response to frustration so as to think rationally > Chronic irritability and/or anxiety significantly impede capacity for problem-solving or heighten frustration > Difficulty seeing the “grays”/concrete, literal, black-and-white thinking > Difficulty deviating from rules, routine > Difficulty handling unpredictability, ambiguity, uncertainty, novelty > Difficulty shifting from original idea, plan, or solution > Difficulty taking into account situational factors that would suggest the need to adjust a plan of action > Inflexible, inaccurate interpretations/cognitive distortions or biases (e.g., “Everyone’s out to get me,” “Nobody likes me,” “You always blame me,” “It’s not fair,” “I’m stupid”) > Difficulty attending to or accurately interpreting social cues/poor perception of social nuances > Difficulty starting conversations, entering groups, connecting with people/lacking basic social skills > Difficulty seeking attention in appropriate ways > Difficulty appreciating how his/her behavior is affecting other people > Difficulty empathizing with others, appreciating another person’s perspective or point of view > Difficulty appreciating how s/he is coming across or being perceived by others > Sensory/motor difficulties

Leibniz based his philosophy upon two logical premisses, the law of contradiction and the law of sufficient reason. Both depend upon the notion of an 'analytic' proposition, which is one in which the predicate is contained in the subject—for instance, 'all white men are men'. The law of contradiction states that all analytic propositions are true. The law of sufficient reason (in the esoteric system only) states that all true propositions are analytic. This applies even to what we should regard as empirical statements about matters of fact. If I make a journey, the notion of me must from all eternity have included the notion of this journey, which is a predicate of me. 'We may say that the nature of an individual substance, or complete being, is to have a notion so completed that it suffices to comprehend, and to render deducible from it, all the predicates of the subject to which this notion is attributed. Thus the quality of king, which belongs to Alexander the Great, abstracting from the subject, is not sufficiently determined for an individual, and does not involve other qualities of the same subject, nor all that the notion of this prince contains, whereas God, seeing the individual notion or haecceity of Alexander, sees in it at the same time the foundation and the reason of all the predicates which can be truly attributed to him, as e.g. whether he would conquer Darius and Porus, even to knowing a priori (and not by experience) whether he died a natural death or by poison, which we can only know by history.

A daunting example of the impact that the loose talk and heavy rhetoric of the Sixties had on policy can be seen in the way the black family—a time-bomb ticking ominously, and exploding with daily detonations—got pushed off the political agenda. While Carmichael, Huey Newton and others were launching a revolutionary front against the system, the Johnson administration was contemplating a commitment to use the power of the federal government to end the economic and social inequalities that still plagued American blacks. A presidential task force under Daniel Patrick Moynihan was given a mandate to identify the obstacles preventing blacks from seizing opportunities that had been grasped by other minority groups in the previous 50 years of American history. At about the same time as the passage of the Voting Rights Act of 1965, Moynihan published findings that emphasized the central importance of family in shaping an individual life and noted with alarm that 21 percent of black families were headed by single women. “[The] one unmistakable lesson in American history,” he warned, is that a country that allows “a large number of young men to grow up in broken families, dominated by women, never acquiring any stable relationship to male authority, never acquiring any set of rational expectations about the future—that community asks for and gets chaos. Crime, violence, unrest, disorder—most particularly the furious, unrestrained lashing out at the whole social structure—that is not only to be expected; it is very near to inevitable.” Moynihan proposed that the government confront this problem as a priority; but his conclusions were bitterly attacked by black radicals and white liberals, who joined in an alliance of anger and self-flagellation and quickly closed the window of opportunity Moynihan had opened. They condemned his report as racist not only in its conclusions but also in its conception; e.g., it had failed to stress the evils of the “capitalistic system.” This rejectionist coalition did not want a program for social change so much as a confession of guilt. For them the only “non-racist” gesture the president could make would be acceptance of their demand for $400 million in “reparations” for 400 years of slavery. The White House retreated before this onslaught and took the black family off the agenda.

DEONTOLOGY AND CONCEQUENTIALISM, A NOVEL APPROACH: Consequentialism and Deontology (Deontological Ethics) are two contrasting categories of Normative Ethics, the branch of philosophy that studies the fundamental principles that determine the morality of human actions (or non-actions). Their supposed difference is that while Consequentialism determines if an action is morally right or wrong by examining its consequences, Deontology focuses on the action itself, regardless of its consequences. To the hypothetical question “Should I do this man a little injustice, if by this I could save the whole humanity from torture and demise?”, the philosopher Immanuel Kant, a pure deontologist (absolutist) answers: “Fiat justitia, pereat mundus” (Do justice even if the whole world would perish). Superficially, it seems that a decent deontologist don’t care about consequences whatsoever. His/her one and only duty is to invariably obey to pre-existing, universal moral rules without exceptions: “do not kill”, “do not lie”, “do not use another human as a means to an end”, and so on. At this point I would like to present my thesis on this subject. The central idea here is that deontological ethics only appears to be indifferent to the consequences of an action. In fact, it is only these very consequences that determine what our moral rules and ethical duties should be. For example, the moral law “do not kill”, has its origin to the dire consequences that the killing of another human being brings about; for the victim (death), the perpetrator (often imprisonment or death) and for the whole humanity (collapse of society and civilization). Let us discuss the well-worn thought experiment of the mad axeman asking a mother where their young children are, so he can kill them. We suppose that the mother knows with 100% certainty that she can mislead him by lying and she can save her children from certain death (once again: supposing that she surely knows that she can save her children ONLY by lying, not by telling the truth or by avoiding to answer). In this thought experiment the hard deontologist would insist that it is immoral to lie, even if that would lead to horrible consequences. But, I assert that this deontological inflexibility is not only inhuman and unethical, it is also outrightly hypocritical. Because if the mother knows that their children are going to be killed if she tells the truth (or does not answer) and they are going to be saved if she tells a harmless lie, then by telling the truth she disobeys the moral law “do not kill/do not cause the death of an innocent”, which is much worse than the moral rule “do not lie”. The fact that she does not kill her children with her own hands is completely irrelevant. She could have saved them without harming another human, yet she chose not to. So the absolutist deontologist chooses actively to disobey a much more important moral law, only because she is not the immediate cause, but a cause via a medium (the crazy axeman in this particular thought experiment). So here are the two important conclusions: Firstly, Deontology in normative ethics is in reality a “masked consequentialism”, because the origin of a moral law is to be found in its consequences e.g. stealing is generally morally wrong, because by stealing, someone is deprived of his property that may be crucial for his survival or prosperity. Thus, the Deontology–Consequentialism dichotomy is a false one. And secondly, the fact that we are not the immediate “vessel” by which a moral rule is broken, but we nevertheless create or sustain a “chain of events” that will almost certainly lead to the breaking of a moral law, does surely not absolve us and does not give us the right to choose the worst outcome. Mister Immanuel Kant would avoid doing an innocent man an injustice, yet he would choose to lead billions of innocent people to agonizing death.

Many at first appeared to receive the warning; yet they did not turn to God with true repentance. They were unwilling to renounce their sins. During the time that elapsed before the coming of the Flood, their faith was tested, and they failed to endure the trial. Overcome by the prevailing unbelief, they finally joined their former associates in rejecting the solemn message. Some were deeply convicted, and would have heeded the words of warning; but there were so many to jest and ridicule, that they partook of the same spirit, resisted the invitations of mercy, and were soon among the boldest and most defiant scoffers; for none are so reckless and go to such lengths in sin as do those who have once had light, but have resisted the convicting Spirit of God. PP 95

Whatever actually happened or was said, McChystal's refusal to defend himself - to give me any ammunition to use on his behalf - made it impossible for me to save his job. But to this day, I believe he was given the bum's rush by Biden, White House staff, and NSS who harbored deep resentment toward his unyielding advocacy the previous fall of counterinsurgency and a huge troop surge in Afghanistan; who interpreted his public comments back than as "boxing in" the president; and who continued to oppose the strategy approved by the president and the way McChrystal was implementing it. I am convinced the "Rolling Stone" article gave the president, egged on by those around him in the White House, and himself distrustful of the senior military, and opportunity he welcomed to demonstrate vividly - to the public and to the Pentagon - that he was commander in chief and fully in control of the military.

Highlighting my racial privilege invalidates the form of oppression that I experience (e.g., classism, sexism, heterosexism, ageism, ableism, transphobia.) We will then need to turn our attention to how you oppressed me.

Conversely, positioning white spaces as sheltered and those who are raised in them as racially innocent taps into classic narratives of people of color as not innocent. Racist images and resultant white fears can be found at all levels of society, and myriad studies demonstrate that whites believe that people of color (and blacks in particular) are dangerous.10 Whites rarely consider how sheltered and safe their spaces may be from the perspective of people of color (e.g., Trayvon Martin’s experience in a gated white community). Because it reverses the actual direction of racial danger, this narrative may be one of the most pernicious.

It is important to understand that white privilege is separate from but can intersect with class privilege, gender privilege, sexuality privilege, age privilege, able-bodied privilege, or any other type of privilege. So for example, a person can be a woman but still have white privilege. Not having male privilege does not cancel out one’s white privilege. A person can lack economic privilege but still have white privilege. Not having wealth does not cancel out white privilege. A person can be gay but still have white privilege. Not having straight privilege does not cancel out white privilege. Lastly, having white privilege does not cancel out one’s other marginalized identities, and having white privilege with other privileged identities (e.g., cisgender male, straight, able-bodied, etc.) adds to the amount of overall privilege that you hold.

Though not a man of action himself – it was one of Camus’s more hurtful gibes that Sartre ‘tried to make history from his armchair’ – he was always encouraging action in others, and action usually meant violence. He became a patron of Frantz Fanon, the African ideologue who might be called the founder of modern black African racism, and wrote a preface to his Bible of violence, Les Damnés de la terre (1961), which is even more bloodthirsty than the text itself. For a black man, Sartre wrote, ‘to shoot down a European is to kill two birds with one stone, to destroy an oppressor and the man he oppresses at the same time.’ This was an updating of existentialism: self-liberation through murder. It was Sartre who invented the verbal technique (culled from German philosophy) of identifying the existing order as ‘violent’ (e.g. ‘institutionalized violence’), thus justifying killing to overthrow it. He asserted: ‘For me the essential problem is to reject the theory according to which the left ought not to answer violence with violence.’59 Note: not ‘a’ problem but ‘the essential’ problem. Since Sartre’s writings were very widely disseminated, especially among the young, he thus became the academic godfather to many terrorist movements which began to oppress society from the late 1960s onwards. What he did not foresee, and what a wiser man would have foreseen, was that most of the violence to which he gave philosophical encouragement would be inflicted by blacks not on whites but on other blacks. By helping Fanon to inflame Africa, he contributed to the civil wars and mass murders which have engulfed most of that continent from the mid-1960s onwards to this day. His influence on South-East Asia, where the Vietnam War was drawing to a close, was even more baneful. The hideous crimes committed in Cambodia from April 1975 onwards, which involved the deaths of between a fifth and a third of the population, were organized by a group of Francophone middle-class intellectuals known as the Angka Leu (‘the Higher Organization’). Of its eight leaders, five were teachers, one a university professor, one a civil servant and one an economist. All had studied in France in the 1950s, where they had not only belonged to the Communist Party but had absorbed Sartre’s doctrines of philosophical activism and ‘necessary violence’. These mass murderers were his ideological children.

Let me also be clear that the term “white fragility” is intended to describe a very specific white phenomenon. White fragility is much more than mere defensiveness or whining. It may be conceptualized as the sociology of dominance: an outcome of white people’s socialization into white supremacy and a means to protect, maintain, and reproduce white supremacy. The term is not applicable to other groups who may register complaints or otherwise be deemed difficult (e.g., “student fragility”).

1:5, 6 Expect Great Things. We need to have far less confidence in what man can do and far more confidence in what God can do for every believing soul. He longs to have you reach after Him by faith. He longs to have you expect great things from Him. He longs to give you understanding in temporal as well as in spiritual matters. He can sharpen the intellect. He can give tact and skill. Put your talents into the work, ask God for wisdom, and it will be given you. COL 146

Why can't you call me Alex?" I ask, my head down while I stare at the food in front of me. "If I wanted to call you Alex, I wouldn't have bothered to name you Alejandro. Don't you like your given name?" My muscles tense. I was named after a father who is no longer alive, leaving me the responsibility of being the designated man of the house. Alejandro, Alejandro Jr., Junior . . . it's all the same to me. "Would it matter?" I mumble as I pick up a tortilla. I look up, trying to gauge her reaction. Her back is to me as she cleans dishes in the sink. "No." "Alex wants to pretend he's white," Carlos chimes in. "You can change your name, bro, but nobody'd mistake you for anythin' other than Mexicano." "Carlos, collate la boca," I warn. I don't want to be white. I just don't want to be associated with my father. "Por favor, you two," our mother pleads. "Enough fighting for one day." "Mojado," Carlos sings, egging me on by calling me a wetback. I've had enough of Carlos's mouth; he's gone too far. I stand, my chair scraping the floor. Carlos follows and steps in front of me, closing the space between us. He knows I could kick his ass. His overblown ego is gonna get him in trouble with the wrong person one of these days. "Carlos, sit down," mi'ama orders. "Dirty beaner," Carlos drawls at me in a fake deep accent. "Better yet, es un Ganguero." "Carlos!" mi'ama reprimands sharply as she comes forward, but I get in between them and grab my brother's collar. "Yeah, that's all anyone will ever think of me," I tell him. "But you keep talkin' trash and they'll think that of you, too." "Brother, they'll think that of me anyway. Whether I want them to or not." I release him. "You're wrong, Carlos. You can do better, be better." "Than you?" "Yeah, better than me and you know it," I say. "Now apologize to mi'ama for talkin' smack in front of her." One look in my eyes and Carlos knows I'm not kidding around. "Sorry, Ma," he says, then sits back down. I don't miss his glare, though, as his ego got knocked down a peg.

E io... Io che avevo preso tutto per oro colato; pensavo che lei... Ma, Dio Mio, come ho potuto pensarlo? come ho potuto essere così cieco, quando tutto era già preso da un altro, nulla era mio; quando, infine, anche quella sua tenerezza, quelle sue premure, quel suo amore... sì, il suo amore per me, non erano altro che gioia per l'imminente incontro con l'altro e il desiderio di imporre anche a me la sua felicità?... Quando egli non venne, dopo che lo avevamo atteso inutilmente, allora sì che s'era rannuvolata, sì che s'era impaurita e scoraggiata. Tutti i suoi gesti, le sue parole avevano perduto la leggerezza, la giocosità, l'allegria. E fatto strano, aveva moltiplicato la sua attenzione per me, quasi che, istintivamente, volesse infondere in me ciò che desiderava per se stessa, e che temeva, se non fosse accaduto. La mia Nasten'ka s'era così perduta d'animo, s'era così smarrita che, m'era parso, avesse compreso finalmente che io l'amavo e provasse compassione per il mio povero amore. E' così, quando siamo infelici avvertiamo con più forza l'infelicità altrui; i sentimenti non si disperdono, ma convergono...

In the Tolkien, not the endocrinological or Snow White sense, Randy is a Dwarf. Tolkien’s Dwarves were stout, taciturn, vaguely magical characters who spent a lot of time in the dark hammering out beautiful things, e.g. Rings of Power. Thinking of himself as a Dwarf who had hung up his war-ax for a while to go sojourning in the Shire, where he was surrounded by squabbling Hobbits (i.e., Charlene’s friends), had actually done a lot for Randy’s peace of mind over the years.

Feminist consciousness is consciousness of victimization. To apprehend one-self as victim is to be aware of an alien and hostile force outside of oneself which is responsible for the blatantly unjust treatment of women and which enforces a stifling and oppressive system of sex-role differentiation. For some feminists, this hostile power is “society” or “the system”; for others, it is simply men. Victimization is impartial, even though its damage is done to each one of us personally. One is victimized as a woman, as one among many. In the realization that others are made to suffer in the same way I am made to suffer lies the beginning of a sense of solidarity with other victims. To come to see oneself as victim, to have such an altered perception of oneself and of one’s society is not to see things in the same old way while merely judging them differently or to superimpose new attitudes on things like frosting a cake. The consciousness of victimization is immediate and revelatory; it allows us to discover what social reality is really like. The consciousness of victimization is a divided consciousness. To see myself as victim is to know that I have already sustained injury, that I live exposed to injury, that I have been at worst mutilated, at best diminished in my being. But at the same time, feminist consciousness is a joyous consciousness of one’s own power, of the possibility of unprecedented personal growth and the release of energy long suppressed. Thus, feminist consciousness is both consciousness of weakness and consciousness of strength. But this division in the way we apprehend ourselves has a positive effect, for it leads to the search both for ways of overcoming those weaknesses in ourselves which support the system and for direct forms of struggle against the system itself. The consciousness of victimization may be a consciousness divided in a second way. The awareness I have of myself as victim may rest uneasily alongside the awareness that I am also and at the same time enormously privileged, more privileged than the overwhelming majority of the world’s population. I myself enjoy both white-skin privilege and the privileges of comparative affluence. In our society, of course, women of color are not so fortunate; white women, as a group and on average, are substantially more economically advantaged than many persons of color, especially women of color; white women have better housing and education, enjoy lower rates of infant and maternal mortality, and, unlike many poor persons of color, both men and women, are rarely forced to live in the climate of street violence that has become a standard feature of urban poverty. But even women of color in our society are relatively advantaged in comparison to the appalling poverty of women in, e.g., Africa and Latin America. Many women do not develop a consciousness divided in this way at all: they see themselves, to be sure, as victims of an unjust system of social power, but they remain blind to the extent to which they themselves are implicated in the victimization of others. What this means is that the “raising” of a woman’s consciousness is, unfortunately, no safeguard against her continued acquiescence in racism, imperialism, or class oppression. Sometimes, however, the entry into feminist consciousness, for white women especially, may bring in its wake a growth in political awareness generally: The disclosure of one’s own oppression may lead to an understanding of a range of misery to which one was heretofore blind.

Our freedom of speech is not some cute, optional, anachronistic thing that you write about on a short answer quiz about school uniforms or some such silliness. Your freedom to assemble (e.g., Junto), to create and distribute content, and to express yourself (e.g., to ask a Klan member Why do you hate me when you don’t know me?), and to be able to do so without fear of violence or censorship (which are essentially the same thing), is absolutely fundamental to a free and just society.

Cummins marshals several forms of evidence to support the dominance theory. The first pertains to the early emergence in a child’s life of reasoning about rights and obligations, called deontic reasoning. Deontic reasoning is reasoning about what a person is permitted, obligated, or forbidden to do (e.g., Am I old enough to be allowed to drink alcoholic beverages?). This form of reasoning contrasts with indicative reasoning, which is reasoning about what is true or false (e.g., Is there really a tiger hiding behind that tree?). A number of studies find that when humans reason about deontic rules, they spontaneously adopt a strategy of seeking rule violators. For example, when evaluating the deontic rule “all those who drink alcohol must be twenty-one years old or older,” people spontaneously look for others with alcoholic drinks in their hands who might be underage. In marked contrast, when people evaluate indicative rules, they spontaneously look for confirming instances of the rule. For example, when evaluating the indicative rule “all polar bears have white fur,” people spontaneously look for instances of white-furred polar bears rather than instances of bears that might not have white fur. In short, people adopt two different reasoning strategies, depending on whether they are evaluating a deontic or an indicative rule. For deontic rules, people seek out rule violations; for indicative rules, people seek out instances that conform to the rule. These distinct forms of reasoning have been documented in children as young as 3, suggesting that reasoning emerges reliably early in life (Cummins, 1998). Perhaps not coincidentally, at age 3, children organize themselves into transitive dominance hierarchies. Moreover, young children also can reason about transitive dominance hierarchies earlier in life than they can reason transitively about other stimuli (Cummins, 1998).

The blinding light resolved around a figure wreathed with fire, so stunningly bright that Áed winced at the pain of his pupils contracting. The faerie’s face was hidden by a featureless black mask, and he stood above Áed so that the night sky was blotted out by the brilliance of his white flame. The figure raised a hand, and the flames flowed along the course of his outstretched arm, where it became a blade of fire.

After it was revealed that the Miami Police Department used images of Black men for target practice, a movement of clergy and other activists initiated the hashtag #UseMeInstead circulating their own, predominantly White photos. In another form of subversive visualization, activists called out the way media outlets circulate unflattering photos of Black youths murdered by police or White vigilantes. They used the hashtag #IfTheyGunnedMeDown and asked the question “Which one would they use?” with dueling photos of themselves looking stereotypically “thuggish” (e.g. not smiling, wearing a hoodie, throwing up hand signs, smoking, or holding alcohol) and “respectable” (e.g. smiling, wearing a graduation gown or suit, playing with a baby, or wearing a military uniform).

distinction between race and ethnicity doesn’t allow someone who is multiracial of Spanish/Hispanic/Latino heritage to be properly identified in the count of more than one race unless they select two or more different races (e.g., Black, White, and Hispanic), since choosing this ethnic identity plus a single race (e.g., White and Hispanic) does not qualify a person as multiracial.

Having got rid of Jefferson—at least in name—Turing next addresses a whole class of objections that he calls “Arguments from Various Disabilities,” and which he defines as taking the form “I grant you that you can make machines do all the things you have mentioned but you will never be able to make one to do X.” He then offers a rather tongue-in-cheek “selection”: Be kind, resourceful, beautiful, friendly; have initiative, have a sense of humour, tell right from wrong, make mistakes; fall in love, enjoy strawberries and cream; make some one fall in love with it, learn from experience; use words properly, be the subject of its own thought; have as much diversity of behaviour as a man, do something really new. As Turing notes, “no support is usually offered for these statements,” most of which are founded on the principle of scientific induction. . . . The works and customs of mankind do not seem to be very suitable material to which to apply scientific induction. A very large part of space-time must be investigated, if reliable results are to be obtained. Otherwise we may (as most English children do) decide that everybody speaks English, and that it is silly to learn French. Turing’s repudiation of scientific induction, however, is more than just a dig at the insularity and closed-mindedness of England. His purpose is actually much larger: to call attention to the infinite regress into which we are likely to fall if we attempt to use disabilities (such as, say, the inability, on the part of a man, to feel attraction to a woman) as determining factors in defining intelligence. Nor is the question of homosexuality far from Turing’s mind, as the refinement that he offers in the next paragraph attests: There are, however, special remarks to be made about many of the disabilities that have been mentioned. The inability to enjoy strawberries and cream may have struck the reader as frivolous. Possibly a machine might be made to enjoy this delicious dish, but any attempt to make one do so would be idiotic. What is important about this disability is that it contributes to some of the other disabilities, e.g. to the difficulty of the same kind of friendliness occurring between man and machine as between white man and white man, or between black man and black man. To the brew of gender and sexuality, then, race is added, as “strawberries and cream” (earlier bookended between the ability to fall in love and the ability to make someone fall in love) becomes a code word for tastes that Turing prefers not to name.

If we “look white,” we are treated as white in society at large. For example, people of southern European heritage, such as Spanish or Portuguese, or from the former Soviet Union, especially if they are new immigrants or were raised by immigrants, are likely to have a stronger sense of ethnic identity than will someone of the same ethnicity whose ancestors have been here for generations. Yet although their internal identity may be different, if they “pass” as white, they will still have a white experience externally. If they look white, the default assumption will be that they are white and thus they will be responded to as white. The incongruity between their internal ethnic identity (e.g., Portuguese, Spanish) and external racial experience (white) would provide a more complex or nuanced sense of identity than that of someone who doesn’t have a strong ethnic identity. However, they are still granted white status and the advantages that come with that status.

Whites rarely consider how sheltered and safe their spaces may be from the perspective of people of color (e.g., Trayvon Martin’s experience in a gated white community). Because it reverses the actual direction of racial danger, this narrative may be one of the most pernicious.

During the time of slavery, those who dared to seek freedom and run for their lives were diagnosed with the mental illness drapetomania , the cure for which was a master kind enough to provide “work” (e.g., Bynum, 2000). No one could understand why a slave would not wish to kneel before his master, so it made perfect sense that a disease must be causing him to run away. In later years, Black individuals were once again pathologized for daring to fight back against a racist society when schizophrenia became rebranded from a disorder mostly descriptive of middle-class White women to that of the angry, violent Black man (Metzl, 2010). One need only look at any advertisement during the 1960s for neuroleptic drugs, which almost exclusively featured an animalistic looking Black man clearly needing to be tranquilized like a feral dog.

What are the main causes of Dandruff? Dandruff, a harmless, chronic condition, occurs when the scalp is dry or oily and produces thin patches of dead skin. These little white scales dot the hair and fall like snow on the shoulders. Although harmless, dandruff can be bothersome. They often appear between the ages of 10 or 20 and affect up to 40% of people over 30. What is dandruff caused by? There are several types with different causes. What are they and how to treat them? Answers from a dermatologist. Do you feel like your scalp is literally peeling? Is dandruff strewn on your shoulders ruining your life? Although very annoying, this desquamation is generally benign. However, it happens that it really is a pathology and requires appropriate treatment. What are the different types of Dandruff? The most common dandruff is pityriasis, a condition caused by a fungus that colonizes the scalp and disrupts its cell renewal system. Indeed, the skin of the skull permanently eliminates dead cells to produce new ones (as for all skin areas). Under the effect of pityriasis, the process tends to accelerate. The dead cells clump together and accumulate in the form of scales. Result: unsightly flakes on your shoulders. Does hot water cause dandruff? The hot water allows your shampoo to remove more easily grease, dirt and dust that accumulate and dirty scalp. However, do not risk increasing the temperature too much: water that is too hot can irritate or even damage your scalp. Local infection with Staphylococcus aureus can also suggest the presence of ringworms, without this being the case. This is why it is imperative to consult a dermatologist in the event of the appearance of oily and yellowish dandruff. Psoriasis (an autoimmune disease) is the excessive activity of the body's defense systems. Psoriasis and has an exaggerated response to environmental insults. The cells of the epidermis renewing themselves in too large a quantity, they cause excessive desquamation. On the scalp, the phenomenon, therefore, manifests itself in the form of dandruff. Does food cause dandruff? The most cited link between diet and dandruff is due to the yeast Malassezia. According to one theory, since dandruff is caused by yeast, eating yeast-based foods can make it worse. Internal causes of dandruff Stress - Infection, fever - Hormonal imbalance - In women: approaching menstruation and / or heavy menstruation - Excessive sweating - Digestive assimilation problems - Overly acidifying diet EXTERNAL FACTORS - Shampoos too aggressive for the scalp. Best dandruff treatment and prevention The diagnosis of dandruff is easy to do yourself: the scalp itches, it is dry and covered with scales. Seborrheic dermatitis is accompanied by reddish skin, a few yellowish and oily scales, and patches with indefinite contours. Although often chronic, dandruff can be treated. Try a non-medicated shampoo first, massaging the scalp vigorously and rinsing it well. Frequent application of shampoo removes dander, reduces the amount of oil, and prevents the build-up of dead skin cells. If there is no improvement, special anti-dandruff shampoos can give good results. The instructions for use depend on the shampoo used. Some are to be used daily, while others are used once or twice a week. Best products to use during dandruff When choosing an over-the-counter shampoo, look for anti-dandruff agents such as onion and caffeine. You may need Onion Caffeine Shampoo & Conditioner to help control dandruff, and try reducing the number of products you put in your hair (e.g., gels and sprays), or stop using them altogether and eat a balanced diet.

It is possible to identify numerous ways that students with disabilities are controlled and taught their place: (1) labeling; (2) symbols (e.g., white lab coats, “Handicapped Room” signs); (3) structure (pull-out programs, segregated classrooms, “special” schools, inaccessible areas); (4) curricula especially designed for students with disabilities (behavior modification for emotionally disturbed kids, training skills without knowledge instruction for significantly mentally retarded students and students with autistic behavior) or having significant implications for these students; (5) testing and evaluation biased toward the functional needs of the dominant culture (Stanford-Binet and Wexler tests); (6) body language and disposition of school culture (teachers almost never look into the eyes of students with disabilities and practice even greater patterns of superiority and paternalism than they do with other students); and (7) discipline (physical restraints, isolation/time-out rooms with locked doors, use of Haldol and other sedatives).11

Coraggio che, dopo il suo ingresso nella politica, diventò sinonimo di coraggio morale: il coraggio cui doveva poi dedicare i suoi "Ritratti", il coraggio di "un uomo che fa il suo dovere, a dispetto dei rischi personali, a dispetto degli ostacoli, dei pericoli, delle pressioni", quel coraggio, egli disse, "è il fondamento di ogni etica umana".

Il presidente Kennedy non si mostrò mai agitato o frettoloso. Ma il tempo era il suo nemico, ed egli lo combattè fino all'ultimo.

Sollevandolo al di sopra delle sue capacità, condusse il paese a riconoscersi nella sua parte migliore, cancellando l'immagine che il mondo s'era fatto di un'America vecchia, fatta di uomini vecchi, stanchi, finiti, che avevano paura delle idee, dei mutamenti e del futuro; egli insegnò all'umanità che la riscoperta dell'America non era compiuta e rifondò la repubblica americana così come l'avevano concepita la generazione dei suoi primi leader, un'America giovane, impavida, civile, razione, vivace, forte, aperta, sensibile agli stimoli e alle prospettive della storia.

Ethnicity is often mistakenly associated exclusively with People of Colour, particularly in its use in 'official' terms such as BAME but equally when White people refer to 'ethnic clothes' or 'ethnic food'. However, ethnicity is a term that refers to any group of people who share an intersection of several factors of identity........ As such there are a range of ethnicities within the White population. eg Cornish ethnicity.

Research shows the negative effects of diversity on the United States. Robert Putnam of Harvard studied 41 different American communities that ranged from the extreme homogeneity of rural South Dakota to the very mixed populations of Los Angeles. He found a strong correlation between homogeneity and levels of trust, with the greatest distrust in the most diverse areas. He was unhappy with these results, and checked his findings by controlling for any other variable that might affect trust, such as poverty, age, crime rates, population densities, education, commuting time, home ownership, etc. These played some role but he was forced to conclude that “diversity per se has a major effect.” Prof. Putnam listed the following consequences of diversity: 'Lower confidence in local government, local leaders and the local news media. Lower political efficacy—that is, confidence in their own influence. Lower frequency of registering to vote, but more interest and knowledge about politics and more participation in protest marches and social reform groups. Less expectation that others will cooperate to solve dilemmas of collective action (e.g., voluntary conservation to ease a water or energy shortage). Less likelihood of working on a community project. Lower likelihood of giving to charity or volunteering. Fewer close friends and confidants. Less happiness and lower perceived quality of life. More time spent watching television and more agreement that “television is my most important form of entertainment.”' Other research confirms that people in “diverse” workgroups—not only of race but also age and professional background—are less loyal to the group, more likely to resign, and generally less satisfied than people who work with people like themselves. Carpooling is less common in racially mixed neighborhoods because it means counting on your neighbors, and people trust people who are like themselves.