Encourage Phrases Quotes

Rule #1: You may bring only what fits in your backpack. Don’t try to fake it with a purse or a carry-on. Rule #2: You may not bring guidebooks, phrase books, or any kind of foreign language aid. And no journals. Rule #3: You cannot bring extra money or credit/debit cards, travelers’ checks, etc. I’ll take care of all that. Rule #4: No electronic crutches. This means no laptop, no cell phone, no music, and no camera. You can’t call home or communicate with people in the U.S. by Internet or telephone. Postcards and letters are acceptable and encouraged. That’s all you need to know for now.

Unfortunately we often get praise for things that weren't particularly difficult to achieve. If we focus on the props and encouragement of those who have low expectations for us, we become mediocre. It can be challenging to set our sights on excellence, particularly when we're hearing that we're already there. One of life's greatest lessons, which we all must learn, could be expressed in the phrase "That was nothing. Watch this." Challenge yourself and others to call the normal things normal and save that word excellent for things that really are.

It’s loneliness. Even though I’m surrounded by loved ones who care about me and want only the best, it’s possible they try to help only because they feel the same thing—loneliness—and why, in a gesture of solidarity, you’ll find the phrase “I am useful, even if alone” carved in stone. Though the brain says all is well, the soul is lost, confused, doesn’t know why life is being unfair to it. But we still wake up in the morning and take care of our children, our husband, our lover, our boss, our employees, our students, those dozens of people who make an ordinary day come to life. And we often have a smile on our face and a word of encouragement, because no one can explain their loneliness to others, especially when we are always in good company. But this loneliness exists and eats away at the best parts of us because we must use all our energy to appear happy, even though we will never be able to deceive ourselves. But we insist, every morning, on showing only the rose that blooms, and keep the thorny stem that hurts us and makes us bleed hidden within. Even knowing that everyone, at some point, has felt completely and utterly alone, it is humiliating to say, “I’m lonely, I need company. I need to kill this monster that everyone thinks is as imaginary as a fairy-tale dragon, but isn’t.” But it isn’t. I wait for a pure and virtuous knight, in all his glory, to come defeat it and push it into the abyss for good, but that knight never comes. Yet we cannot lose hope. We start doing things we don’t usually do, daring to go beyond what is fair and necessary. The thorns inside us will grow larger and more overwhelming, yet we cannot give up halfway. Everyone is looking to see the final outcome, as though life were a huge game of chess. We pretend it doesn’t matter whether we win or lose, the important thing is to compete. We root for our true feelings to stay opaque and hidden, but then … … instead of looking for companionship, we isolate ourselves even more in order to lick our wounds in silence. Or we go out for dinner or lunch with people who have nothing to do with our lives and spend the whole time talking about things that are of no importance. We even manage to distract ourselves for a while with drink and celebration, but the dragon lives on until the people who are close to us see that something is wrong and begin to blame themselves for not making us happy. They ask what the problem is. We say that everything is fine, but it’s not … Everything is awful. Please, leave me alone, because I have no more tears to cry or heart left to suffer. All I have is insomnia, emptiness, and apathy, and, if you just ask yourselves, you’re feeling the same thing. But they insist that this is just a rough patch or depression because they are afraid to use the real and damning word: loneliness. Meanwhile, we continue to relentlessly pursue the only thing that would make us happy: the knight in shining armor who will slay the dragon, pick the rose, and clip the thorns. Many claim that life is unfair. Others are happy because they believe that this is exactly what we deserve: loneliness, unhappiness. Because we have everything and they don’t. But one day those who are blind begin to see. Those who are sad are comforted. Those who suffer are saved. The knight arrives to rescue us, and life is vindicated once again. Still, you have to lie and cheat, because this time the circumstances are different. Who hasn’t felt the urge to drop everything and go in search of their dream? A dream is always risky, for there is a price to pay. That price is death by stoning in some countries, and in others it could be social ostracism or indifference. But there is always a price to pay. You keep lying and people pretend they still believe, but secretly they are jealous, make comments behind your back, say you’re the very worst, most threatening thing there is. You are not an adulterous man, tolerated and often even admired, but an adulterous woman, one who is ...

The phrase “timing is everything” is never more true than in your walk with God—HIS timing is everything.

I figure... ...that the people are now more deeply conscious than ever before in history of the existence and functioning principles of universal, inexorable physical laws; of the pervading, quietly counseling truth within each and every one of us; of the power of love; and--each man by himself--of his own developing, dynamic relationship with his own conception of the Almightiness of the All-Knowing. ...that our contemporaries just don't wear their faith on their sleeves anymore. ...that people have removed faith from their sleeves because they found out for themselves that faith is much too important for careless display. Now they are willing to wait out the days and years for the truthful events, encouraged individually from within; and the more frequently the dramatic phrases advertising love, patriotism, fervent belief, morals, and good fellowship are plagiarized, appropriated and exhibited in the show windows of the world by the propaganda whips for indirect and ulterior motives, no matter how meager the compromise--the more do people withdraw within themselves and shun taking issue with the nauseating perversions, though eternally exhibiting quiet indifference, nonchalance or even cultivating seemingly ignorant acceptance.

The patient bird gets the worm," Skylene said with a confident nod. "That's another classic phrase." Tangerina rolled her eyes and pulled her friend aside. "Skylene, the phrase is 'The early bird gets the worm," she said. "It's supposed to encourage people to wake up early." "Oh," Skylene said. "But that's not very encouraging for an early worm.

The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery

Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery stores late,” which can sound accusatory, she asked, “Tell me about the last time you went to the store after 11:00 p.m.

Even if we have a reliable criterion for detecting design, and even if that criterion tells us that biological systems are designed, it seems that determining a biological system to be designed is akin to shrugging our shoulders and saying God did it. The fear is that admitting design as an explanation will stifle scientific inquiry, that scientists will stop investigating difficult problems because they have a sufficient explanation already. But design is not a science stopper. Indeed, design can foster inquiry where traditional evolutionary approaches obstruct it. Consider the term "junk DNA." Implicit in this term is the view that because the genome of an organism has been cobbled together through a long, undirected evolutionary process, the genome is a patchwork of which only limited portions are essential to the organism. Thus on an evolutionary view we expect a lot of useless DNA. If, on the other hand, organisms are designed, we expect DNA, as much as possible, to exhibit function. And indeed, the most recent findings suggest that designating DNA as "junk" merely cloaks our current lack of knowledge about function. For instance, in a recent issue of the Journal of Theoretical Biology, John Bodnar describes how "non-coding DNA in eukaryotic genomes encodes a language which programs organismal growth and development." Design encourages scientists to look for function where evolution discourages it. Or consider vestigial organs that later are found to have a function after all. Evolutionary biology texts often cite the human coccyx as a "vestigial structure" that hearkens back to vertebrate ancestors with tails. Yet if one looks at a recent edition of Gray’s Anatomy, one finds that the coccyx is a crucial point of contact with muscles that attach to the pelvic floor. The phrase "vestigial structure" often merely cloaks our current lack of knowledge about function. The human appendix, formerly thought to be vestigial, is now known to be a functioning component of the immune system.

for a moment now I reflected on the fact that, although Meredith Wittman and I both wanted to be writers, she was going about it by interning at a magazine, whereas I was sitting at this table in a Hungarian village trying to formulate the phrase “musically talented” in Russian, so I could say something encouraging by proxy to an off-putting child whose father had just punched him in the stomach. I couldn’t help thinking that Meredith Wittman’s approach seemed more direct.

But his work implicitly rejects this outlook. “Expressive writing” encourages us to see our misfortunes not as flaws that make us unfit for worldly success (or otherworldly heaven), but as the seeds of our growth. Pennebaker found that the writers who thrived after pouring their hearts onto the page tended to use phrases such as “I’ve learned,” “It struck me that,” “I now realize,” and “I understand.” They didn’t come to enjoy their misfortunes. But they’d learned to live with insight.

A well-phrased barb right now could irreparably destroy their confidence. But the right words of encouragement could help them fly.

The worst possible way to build someone’s self-efficacy is to pump them up with you-can-do-it platitudes. At best, putative self-esteem–enhancing slogans and motivational talks do nothing. At worst, they actually further undermine resilience and effective coping. Why? Because self-esteem is the by-product of doing well in life—meeting challenges, solving problems, struggling and not giving up. You will feel good about yourself when you do well in the world. That is healthy self-esteem. Many people and many programs, however, try to bolster self-esteem directly by encouraging us to chant cheery phrases, to praise ourselves strongly and often, and to believe that we can do anything we set our mind to. The fatal flaw with this approach is that it is simply not true. We cannot do anything we want to in life, regardless of the number of times we tell ourselves how special and wonderful we are and regardless of how determined we are to make it

I am persuaded that the phrase 'child abuse' is no exaggeration when used to describe what teachers and priests are doing to children whom they encourage to believe in something like the punishment of unshriven mortal sins in an eternal hell.

Lollipops and raindrops Sunflowers and sun-kissed daisies Rolling surf and raging sea Sailing ships and submarines Old Glory and “purple mountain’s majesty” Screaming guitar and lilting rhyme Flight of fancy and high-steppin’ dances Set free my mind to wander… Imagine the ant’s marching journeys. Fly, in my mind’s eye, on butterfly wings. Roam the distant depths of space. Unfurl tall sails and cross the ocean. Pictures made just to enthrall Creating images from my truth Painting hopes and dreams on my canvas Capturing, through my lens, the ephemeral Let me ruminate ‘pon sensual darkness… Tremble o’er Hollywood’s fluttering Gothics… Ride the edge of my seat with the hero… Weep with the heroine’s desperation. Yet… more than all these things… Give me words spun out masterfully… Terms set out in meter and rhyme… Phrases bent to rattle the soul… Prose that always miraculously inspires me! The trill runs up my spine, as I recall… A touch… a caress…a whispered kiss… Ebony eyes embracing my soul… Two souls united in beat of hearts. A butterfly flutter in my womb My lover’s wonder o’er my swelling The testament of our love given life Newly laid in my lover’s arms Luminous, sweet ebony eyes Just so much like his father’s A gaze of wonder and contentment From my babe at mother’s breast Words of the Divine set down for me Faith, Hope, Love, and Charity Grace, Mercy, and undeserved Salvation “My Shepherd will supply my need” These are the things that inspire me.

Miss Brobity’s Being, young man, was deeply imbued with homage to Mind. She revered Mind, when launched, or, as I say, precipitated, on an extensive knowledge of the world. When I made my proposal, she did me the honour to be so overshadowed with a species of Awe, as to be able to articulate only the two words, “O Thou!” meaning myself. Her limpid blue eyes were fixed upon me, her semi-transparent hands were clasped together, pallor overspread her aquiline features, and, though encouraged to proceed, she never did proceed a word further. I disposed of the parallel establishment by private contract, and we became as nearly one as could be expected under the circumstances. But she never could, and she never did, find a phrase satisfactory to her perhaps-too-favourable estimate of my intellect. To the very last (feeble action of liver), she addressed me in the same unfinished terms.

Locally, there were other phrases that had come into coin, phrases the administry did not encourage at all. ‘If something’s worth doing, it’s worth doing in triplicate’, ‘Those who shred history are doomed to repeat it’ and ‘I file everything, therefore I know nothing’ were three of the most popular.

We cannot feel badly for those who intentionally harm us. If we do, we will not be free from their heavy chains. Pity gives way to excuses and excuses will soften the heart of anyone. It’s a part of the human condition. It is the double-edged sword of compassion. Those who have been targeted are often very empathetic people. They may identify with being sensitive spirited. In the recovery community, it is called being an Empath. The dance between an empath and an abuser is one of control, mind games, and mockery. This is why education is such a critical step in the healing process. Tenderness from empaths will be used against them time and time again by psychological abusers. In Healing from Hidden Abuse, we have a lot of material to cover. My desire is that you will not feel rushed to quickly get through it from cover to cover. I enjoy reading books slowly, and reflecting on the words I have read. I will often sit down with a pen in hand and underline key phrases or sentences that jump out at me. That way, I can later go back and quickly remind myself of the nuggets that originally were meaningful. I would encourage you to do the same here. If you do push through this material, maybe consider coming back around for a second read and taking time to reflect a little

Instead, the Buddha replied, “I am going to send you back to the same forest, but I will provide you with the only protection you will need.” This was the first teaching of metta meditation. The Buddha encouraged the monks not only to recite the metta phrases but to actually practice them. As these stories all seem to end so happily, so did this one—it is said that the monks went back and practiced metta, so that the tree spirits became quite moved by the beauty of the loving energy filling the forest, and resolved to care for and serve the monks in all ways. The inner meaning of the story is that a mind filled with fear can still be penetrated by the quality of lovingkindness. Moreover, a mind that is saturated by lovingkindness cannot be overcome by fear; even if fear should arise, it will not overpower such a mind.

1)    The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3)    He resolves conflict with intimidation, bullying, and violence. 4)    He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7)    He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14)   He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17)   He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. 20)   He has inappropriately surveilled or followed his wife/partner. 21)   He believes others are out to get him. He believes that those around his wife/partner dislike him and encourage her to leave. 22)   He resists change and is described as inflexible, unwilling to compromise. 23)   He identifies with or compares himself to violent people in films, news stories, fiction, or history. He characterizes the violence of others as justified. 24)   He suffers mood swings or is sullen, angry, or depressed. 25)   He consistently blames others for problems of his own making; he refuses to take responsibility for the results of his actions. 26)   He refers to weapons as instruments of power, control, or revenge. 27)   Weapons are a substantial part of his persona; he has a gun or he talks about, jokes about, reads about, or collects weapons. 28)   He uses “male privilege” as a justification for his conduct (treats her like a servant, makes all the big decisions, acts like the “master of the house”). 29)   He experienced or witnessed violence as a child. 30)   His wife/partner fears he will injure or kill her. She has discussed this with others or has made plans to be carried out in the event of her death (e.g., designating someone to care for children).

Easy beauty was apparent and unchallenging: "A simple tune; a simple spatial rhythm... a one; a youthful face, or the human form in its prime, all these afford a plain straightforward pleasure..." Conversely, difficult beauty, wrote Bosanquet required more time, patience, and a higher amount of concentration. Our ability to appreciate difficult beauty depended on our education, insights endurance, and our capacity or attention. In difficult beauty, one often encourages intricacy, tension, and width. The intricacy of a difficult aesthetic object can provoke resentment and disgust in us if we are unable to resolve and classify the complex elements of the object. Difficult beauty also required us to stay in a state of "high tension of feeling," and it is our own weakness - the "weakness of the spectators," says Bosanquet, taking the phrase from Aristotle - that causes us to shrink from the challenge of difficult beauty. "The capacity to endure and enjoy feeling at high tension is somewhat rare.

She went to the public school that the three youngest girls attended and in halting English told the teacher that the children must be encouraged to speak only English; they were not to use a German word or phrase ever. In that way, she protected them against their father. She grieved when her children had to leave school after the sixth grade and go out working. She grieved when they married no-account men. She wept when they gave birth to daughters, knowing that to be born a woman meant a life of humble hardship. Each

In newer studies, Kabat-Zinn and other clinical psychologists are turning the question around: what if, instead of working to focus on the present moment, it is just as mindful to follow the mind where it wants to go, to let it wander? Kabat-Zinn adopted Krishnamurti’s phrase choiceless awareness to describe this more meandering meditation. The practitioner is encouraged to follow her distractions during meditation and so, ironically, not become distracted by them. Instead of intense focus, aimless wandering of both mind and body allow a renewed sense of calm responsiveness to our lives and world.

The old catch of asking someone to repeat the verse: Tobacco, Tobacco, Tobacco! When you’re sick it makes you well, And it makes you well when you’re sick, Tobacco, Tobacco, Tobacco! is the point here. Nine intelligent people out of ten will reverse the order of the words in the third line, to change the repetition into an antithesis: And when you’re well it makes you sick. We do not suggest that writers should indulge busy readers by writing down to them—giving them nothing but short messages simply phrased; but only that sentences and paragraphs should follow one another so easily and inevitably, and with such economy of phrase, that a reader will have no encouragement to skip.

The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery stores late,” which can sound accusatory, she asked, “Tell me about the last time you went to the store after 11:00 p.m.

he had never heard Owen D. Young give a direct order to anyone. He always gave suggestions, not orders. Owen D. Young never said, for example, "Do this or do that," or "Don't do this or don't do that." He would say, "You might consider this," or "Do you think that would work?" Frequently he would say, "Maybe if we were to phrase it this way it would be better." He always gave people the opportunity to do things themselves; he never told his assistants to do things; he let them do them, let them learn from their mistakes. A technique like that makes it easy for a person to correct errors. A technique like that saves a person's pride and gives him or her a felling of importance. It encourages cooperation instead of rebellion. p237-238

What can Black feminism and the Black struggle offer to the Palestinian liberation movement? I don’t know whether I would phrase the question in that way, because I think that solidarity always implies a kind of mutuality. Given the fact that in the US we’re already encouraged to assume that we have the best of everything, that US exceptionalism puts us in a situation as activists to offer advice to people struggling all over the world, and I don’t agree with that—I think we share our experiences. Just as I think the development of Black feminism and women-of-color feminisms can offer ideas, experiences, analyses to Palestinians, so can Black feminisms and women-of-color feminisms learn from the struggle of the Palestinian people and Palestinian feminists.

In 1976, a doctoral student at the University of Nottingham in England demonstrated that randomizing letters in the middle of words had no effect on the ability of readers to understand sentences. In tihs setncene, for emalxpe, ervey scarbelmd wrod rmenias bcilasaly leibgle. Why? Because we are deeply accustomed to seeing letters arranged in certain patterns. Because the eye is in a rush, and the brain, eager to locate meaning, makes assumptions. This is true of phrases, too. An author writes “crack of dawn” or “sidelong glance” or “crystal clear” and the reader’s eye continues on, at ease with combinations of words it has encountered innumerable times before. But does the reader, or the writer, actually expend the energy to see what is cracking at dawn or what is clear about a crystal? The mind craves ease; it encourages the senses to recognize symbols, to gloss. It makes maps of our kitchen drawers and neighborhood streets; it fashions a sort of algebra out of life. And this is useful, even essential—X is the route to work, Y is the heft and feel of a nickel between your fingers. Without habit, the beauty of the world would overwhelm us. We’d pass out every time we saw—actually saw—a flower. Imagine if we only got to see a cumulonimbus cloud or Cassiopeia or a snowfall once a century: there’d be pandemonium in the streets. People would lie by the thousands in the fields on their backs. We need habit to get through a day, to get to work, to feed our children. But habit is dangerous, too. The act of seeing can quickly become unconscious and automatic. The eye sees something—gray-brown bark, say, fissured into broad, vertical plates—and the brain spits out tree trunk and the eye moves on. But did I really take the time to see the tree? I glimpse hazel hair, high cheekbones, a field of freckles, and I think Shauna. But did I take the time to see my wife? “Habitualization,” a Russian army-commissar-turned-literary-critic named Viktor Shklovsky wrote in 1917, “devours works, clothes, furniture, one’s wife, and the fear of war.” What he argued is that, over time, we stop perceiving familiar things—words, friends, apartments—as they truly are. To eat a banana for the thousandth time is nothing like eating a banana for the first time. To have sex with somebody for the thousandth time is nothing like having sex with that person for the first time. The easier an experience, or the more entrenched, or the more familiar, the fainter our sensation of it becomes. This is true of chocolate and marriages and hometowns and narrative structures. Complexities wane, miracles become unremarkable, and if we’re not careful, pretty soon we’re gazing out at our lives as if through a burlap sack. In the Tom Andrews Studio I open my journal and stare out at the trunk of the umbrella pine and do my best to fight off the atrophy that comes from seeing things too frequently. I try to shape a few sentences around this tiny corner of Rome; I try to force my eye to slow down. A good journal entry—like a good song, or sketch, or photograph—ought to break up the habitual and lift away the film that forms over the eye, the finger, the tongue, the heart. A good journal entry ought be a love letter to the world. Leave home, leave the country, leave the familiar. Only then can routine experience—buying bread, eating vegetables, even saying hello—become new all over again.

Reading Mrs Gaskell's Life of Charlotte Brontë after Jane Eyre is a curious experience. The subject of the biography is recognisably the same person who wrote the novel, but the effect of the two books is utterly different. The biography is indeed depressing and painful reading. It captures better, I believe, than any any subsequent biography the introverted and puritan pessimist side of Charlotte Brontë, and conveys the real dreariness of the world of privation, critical discouragement and limited opportunity that so often made her complain in her letters that she felt marked out for suffering. Jane Eyre, on the other hand, is exhilarating reading, partly because the reader, far from simply pitying the heroine, is struck by her resilience, and partly because the novel achieves such an imaginative transmutation of the drab. Unlike that of Jane Austen's Fanny Price or Dickens's Arthur Clennam or John Harmon, Jane Eyre's response to suffering is never less than energetic. The reader is torn between exasperation at the way she mistakes her resentments and prejudices for fair moral judgements, and admiration at the way she fights back. Matthew Arnold, seeking 'sweetness and light' was repelled by the 'hunger, rebellion and rage' that he identified as the keynotes of the novel. One can see why, and yet feel that these have a more positive effect than his phrase allows. The heroine is trying to hold on to her sense of self in a world that gives it little encouragement, and the novel does put up a persuasive case for her arrogance and pugnacity as the healthier alternatives to patience and resignation. That the book has created a world in which the golden mean seems such a feeble solution is both its eccentricity and its strength.

THREE HUNDRED YEARS AFTER JESUS DIED ON A ROMAN cross, the emperor Theodosius made Christianity the official religion of the Roman Empire. Christians, who had once been persecuted by the empire, became the empire, and those who had once denied the sword took up the sword against their neighbors. Pagan temples were destroyed, their patrons forced to convert to Christianity or die. Christians whose ancestors had been martyred in gladiatorial combat now attended the games, cheering on the bloodshed. Lord, have mercy. Christ, have mercy. On July 15, 1099, Christian crusaders lay siege to Jerusalem, then occupied by Fatimite Arabs. They found a breach in the wall and took the city. Declaring “God wills it!” they killed every defender in their path and dashed the bodies of helpless babies against rocks. When they came upon a synagogue where many of the city’s Jews had taken refuge, they set fire to the building and burned the people inside alive. An eyewitness reported that at the Porch of Solomon, horses waded through blood. Lord, have mercy. Christ, have mercy. Through a series of centuries-long inquisitions that swept across Europe, hundreds of thousands of people, many of them women accused of witchcraft, were tortured by religious leaders charged with protecting the church from heresy. Their instruments of torture, designed to slowly inflict pain by dismembering and dislocating the body, earned nicknames like the Breast Ripper, the Head Crusher, and the Judas Chair. Many were inscribed with the phrase Soli Deo Gloria, “Glory be only to God.” Lord, have mercy. Christ, have mercy. In a book entitled On Jews and Their Lies, reformer Martin Luther encouraged civic leaders to burn down Jewish synagogues, expel the Jewish people from their lands, and murder those who continued to practice their faith within Christian territory. “The rulers must act like a good physician who when gangrene has set in proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow,” he wrote. Luther’s writings were later used by German officials as religious justification of the Holocaust. Lord, have mercy. Christ, have mercy.

It’s clear that writing is a useful skill for any designer. Yet apart from a final-year dissertation or research paper, graphic designers are not encouraged to write at design school. This is odd, since words are the designer’s raw materials, much as coal is the raw material of the coal miner. Designers often say they can’t write. This is also odd, since many designers have a verbal facility for sharp phrases and economical expression. Most designers are better with words than they realize. This shyness with written language is partly caused by designers believing that they need to do everything visually. There’s a fear that they are betraying their design skills if they exhibit language skills. Yet the ability to handle text is a priceless attribute. Just think how often we struggle to make coherent typographic statements when forced to work with clumsy language: think of all those tortuous line breaks and bad configurations of type that could be eliminated with a few text edits. The ability to suggest and make text changes can often rescue work from second-rate status.

All political parties have some sort of ‘vested interest’ in their opponent’s unpopular moves. They live by them and are therefore liable to dwell upon, to emphasize, and even to look forward to them. They may even encourage the political mistakes of their opponents as long as they can do so without becoming involved in the responsibility for them. This, together with Engels’ theory, has led some Marxist parties to look forward to the political moves made by their opponents against democracy. Instead of fighting such moves tooth and nail, they were pleased to tell their followers: ‘See what these people do. That is what they call democracy. That is what they call freedom and equality! Remember it when the day of reckoning comes.’ (An ambiguous phrase which may refer to election day or to the day of revolution.) This policy of letting one’s opponents expose themselves must, if extended to moves against democracy, lead to disaster. It is a policy of talking big and doing nothing in the face of real and increasing danger to democratic institutions. It is a policy of talking war and acting peace; and it taught the fascists the invaluable method of talking peace and acting war.

Here are my 12 Rules for Living: I go to bed and get up at the same time seven days per week (8 p.m. and 4 a.m., respectively). I stick to my diet, avoid caffeine after 1 p.m., and avoid alcohol within three hours of bedtime. I write for at least sixty minutes first thing every morning. I do not check email before noon and I do not talk on the phone unless it is a scheduled interview or conference call. I act polite and courteous, and I do not swear. I create a to-do list at the start & end of every workday and update my daily gratitude & achievement journal. I do not engage in confrontations with anyone, in-person or online. This is a waste of time and energy. If I have caused harm, I apologize and fix the situation. And then I take a deep breath, relax, breathe out, and re-focus my efforts back on my work and goals. I am guided by these two phrases: “Nothing matters.” – I can only work towards my big goals and my vision of helping others, while the opinions of others do not matter. “It will all be over soon.” – Everything, both good and bad, comes to an end. I must enjoy the good while it lasts, and persevere through the bad until I have beaten it. Everything that happens to me—good and bad—is my personal responsibility. I blame no one but myself. These are the choices I’ve made—this is the life I’m living. I accept the consequences of my actions. I will help ten million men and women transform their lives. I will not be the person I don’t want to be. I will not be petty, jealous, or envious, or give in to any other of those lazy emotions. I will not gossip or speak badly of others, no matter who I am with or what environment I am in. I will not be negative when it is easier to be positive. I will not hurt others when it is possible to help. I will know the temptations, situations and environments in life that I must avoid, and I will, in fact, avoid them, even if it means loosening relationships with others who “live” in those environments. It’s my life and that matters more than what other people think of me. “I will always keep the child within me alive.” – Frank McKinney. I will make time to laugh and play every day. “I will write with honesty and feeling.” – Ted Nicholas. The opinion of others does not matter. What matters is the number of people that I can help by sharing advice and encouragement in my writing. My 12 Rules have made me much happier

The most famous illustration of what happens to those who question the orthodoxy is what befell economist Larry Summers. On January 14, 2005, Summers, then president of Harvard University, spoke to a conference on diversifying the science and engineering workforce.16 In his informal remarks, responding to the sponsors’ encouragement to speculate, he offered reasons for thinking that innate differences in men and women might account for some of the underrepresentation of women in science and engineering. He spoke undogmatically and collegially, talking about possibilities, phrasing his speculations moderately. And all hell broke loose. An MIT biologist, Nancy Hopkins, told reporters that she “felt I was going to be sick,” that “my heart was pounding and my breath was shallow,” and that she had to leave the room because otherwise “I would’ve either blacked out or thrown up.”17 Within a few days, Summers had been excoriated by the chairperson of Harvard’s sociology department, Mary C. Waters, and received a harshly critical letter from Harvard’s committee on faculty recruiting. One hundred and twenty Harvard professors endorsed the letter. Some alumnae announced that they would suspend donations.18 Summers retracted his remarks, with, in journalist Stuart Taylor Jr.’s words, “groveling, Soviet-show-trial-style apologies.

Information or allegations reflecting negatively on individuals or groups seen less sympathetically by the intelligentsia pass rapidly into the public domain with little scrutiny and much publicity. Two of the biggest proven hoaxes of our time have involved allegations of white men gang-raping a black woman-- first the Tawana Brawley hoax of 1987 and later the false rape charges against three Duke University students in 2006. In both cases, editorial indignation rang out across the land, without a speck of evidence to substantiate either of these charges. Moreover, the denunciations were not limited to the particular men accused, but were often extended to society at large, of whom these men were deemed to be symptoms or 'the tip of the iceberg.' In both cases, the charges fit a pre-existing vision, and that apparently made mundane facts unnecessary. Another widely publicized hoax-- one to which the President of the United States added his sub-hoax-- was a 1996 story appearing in USA Today under the headline, 'Arson at Black Churches Echoes Bigotry of the Past.' There was, according to USA Today, 'an epidemic of church burning,' targeting black churches. Like the gang-rape hoaxes, this story spread rapidly through the media. The Chicago Tribune referred to 'an epidemic of criminal and cowardly arson' leaving black churches in ruins. As with the gang-rape hoaxes, comments on the church fire stories went beyond those who were supposed to have set these fires to blame forces at work in society at large. Jesse Jackson was quoted was quoted in the New York Times as calling these arsons part of a 'cultural conspiracy' against blacks, which 'reflected the heightened racial tensions in the south that have been exacerbated by the assault on affirmative action and the populist oratory of Republican politicians like Pat Buchanan.' Time magazine writer Jack White likewise blamed 'the coded phrases' of Republican leaders for 'encouraging the arsonists.' Columnist Barbara Reynolds of USA Today said that the fires were 'an attempt to murder the spirit of black America.' New York Times columnist Bob Herbert said, "The fuel for these fires can be traced to a carefully crafted environment of bigotry and hatred that was developed over the last century.' As with the gang-rape hoaxes, the charges publicized were taken as reflecting on the whole society, not just those supposedly involved in what was widely presumed to be arson, rather than fires that break out for a variety of other reasons. Washington Post columnist Dorothy Gilliam said that society in effect was 'giving these arsonists permission to commit these horrible crimes.' The climax of these comments came when President Bill Clinton, in his weekly radio address, said that these church burnings recalled similar burnings of black churches in Arkansas when he was a boy. There were more that 2,000 media stories done on the subject after the President's address. This story began to unravel when factual research showed that (1) no black churches were burned in Arkansas when Bill Clinton was growing up, (2) there had been no increase in fires at black churches, but an actual decrease over the previous 15 years, (3) the incidence of fires at white churches was similar to the incidence of fires at black churches, and (4) where there was arson, one-third of the suspects were black. However, retractions of the original story-- where there were retractions at all-- typically were given far less prominence than the original banner headlines and heated editorial comments.

Discipline As your baby becomes more mobile and inquisitive, she’ll naturally become more assertive, as well. This is wonderful for her self-esteem and should be encouraged as much as possible. When she wants to do something that’s dangerous or disrupts the rest of the family, however, you’ll need to take charge. For the first six months or so, the best way to deal with such conflicts is to distract her with an alternative toy or activity Standard discipline won’t work until her memory span increases around the end of her seventh month. Only then can you use a variety of techniques to discourage undesired behavior. When you finally begin to discipline your child, it should never be harsh. Remember that discipline means to teach or instruct, not necessarily to punish. Often the most successful approach is simply to reward desired behavior and withhold rewards when she does not behave as desired. For example, if she cries for no apparent reason, make sure there’s nothing wrong physically; then when she stops, reward her with extra attention, kind words, and hugs. If she starts up again, wait a little longer before turning your attention to her, and use a firm tone of voice as you talk to her. This time, don’t reward her with extra attention or hugs. The main goal of discipline is to teach limits to the child, so try to help her understand exactly what she’s doing wrong when she breaks a rule. If you notice her doing something that’s not allowed, such as pulling your hair, let her know that it’s wrong by calmly saying “no,” stopping her, and redirecting her attention to an acceptable activity. If your child is touching or trying to put something in her mouth that she shouldn’t, gently pull her hand away as you tell her this particular object is off-limits. But since you do want to encourage her to touch other things, avoid saying “Don’t touch.” More pointed phrases, such as “Don’t eat the flowers” or “No eating leaves” will convey the message without confusing her. Because it’s still relatively easy to modify her behavior at this age, this is a good time to establish your authority and a sense of consistency Be careful not to overreact, however. She’s still not old enough to misbehave intentionally and won’t understand if you punish her or raise your voice. She may be confused and even become startled when told that she shouldn’t be doing or touching something. Instead, remain calm, firm, consistent, and loving in your approach. If she learns now that you have the final word, it may make life much more comfortable for both of you later on, when she naturally becomes more headstrong.

Christopher Phelan was talking with Prudence Mercer. The scheme of formal black and white was becoming to any man. On someone like Christopher, it was literally breathtaking. He wore the clothes with natural ease, his posture relaxed but straight, his shoulders broad. The crisp white of his starched cravat provided a striking contrast to his tawny skin, while the light of chandeliers glittered over his golden-bronze hair. Following her gaze, Amelia lifted her brows. “What an attractive man,” she said. Her attention returned to Beatrix. “You like him, don’t you?” Before Beatrix could help herself, she sent her sister a pained glance. Letting her gaze drop to the floor, she said, “There have been a dozen times in the past when I should have liked a particular gentleman. When it would have been convenient, and appropriate, and easy. But no, I had to wait for someone special. Someone who would make my heart feel as if it’s been trampled by elephants, thrown into the Amazon, and eaten by piranhas.” Amelia smiled at her compassionately. Her gloved hand slipped over Beatrix’s. “Darling Bea. Would it console you to hear that such feelings of infatuation are perfectly ordinary?” Beatrix turned her palm upward, returning the clasp of her sister’s hand. Since their mother had died when Bea was twelve, Amelia had been a source of endless love and patience. “Is it infatuation?” she heard herself asking softly. “Because it feels much worse than that. Like a fatal disease.” “I don’t know, dear. It’s difficult to tell the difference between love and infatuation. Time will reveal it, eventually.” Amelia paused. “He is attracted to you,” she said. “We all noticed the other night. Why don’t you encourage him, dear?” Beatrix felt her throat tighten. “I can’t.” “Why not?” “I can’t explain,” Beatrix said miserably, “except to say that I’ve deceived him.” Amelia glanced at her in surprise. “That doesn’t sound like you. You’re the least deceptive person I’ve ever known.” “I didn’t mean to do it. And he doesn’t know that it was me. But I think he suspects.” “Oh.” Amelia frowned as she absorbed the perplexing statement. “Well. This does seem to be a muddle. Perhaps you should confide in him. His reaction may surprise you. What is it that Mother used to say whenever we pushed her to the limits of her patience?...’Love forgives all things.’ Do you remember?” “Of course,” Beatrix said. She had written that exact phrase to Christopher in one of her letters. Her throat went very tight. “Amelia, I can’t discuss this now. Or I’ll start weeping and throw myself to the floor.” “Heavens, don’t do that. Someone might trip over you.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

Postman’s writing about technology holds up. Here, I’ll only cite this statement of his argument in Amusing Ourselves to Death: “My argument is limited to saying that a major new medium changes the structure of discourse; it does so by encouraging certain uses of the intellect, by favoring certain definitions of intelligence and wisdom, and by demanding a certain kind of content–in a phrase, by creating new forms of truth-telling.

Effective Pauses: Silence is powerful. We told Benjie to use it for emphasis, to encourage Sabaya to keep talking until eventually, like clearing out a swamp, the emotions were drained from the dialogue. 2.​Minimal Encouragers: Besides silence, we instructed using simple phrases, such as “Yes,” “OK,” “Uh-huh,” or “I see,” to effectively convey that Benjie was now paying full attention to Sabaya and all he had to say. 3.​Mirroring: Rather than argue with Sabaya and try to separate Schilling from the “war damages,” Benjie would listen and repeat back what Sabaya said. 4.​Labeling: Benjie should give Sabaya’s feelings a name and identify with how he felt. “It all seems so tragically unfair, I can now see why you sound so angry.” 5.​Paraphrase: Benjie should repeat what Sabaya is saying back to him in Benjie’s own words. This, we told him, would powerfully show him you really do understand and aren’t merely parroting his concerns. 6.​Summarize: A good summary is the combination of rearticulating the meaning of what is said plus the acknowledgment of the emotions underlying that meaning (paraphrasing + labeling = summary). We told Benjie he needed to listen and repeat the “world according to Abu Sabaya.” He needed to fully and completely summarize all the nonsense that Sabaya had come up with about war damages and fishing rights and five hundred years of oppression. And once he did that fully and completely, the only possible response for Sabaya, and anyone faced with a good summary, would be “that’s right.

A mantra is a word, sacred sound, or phrase that directs energy toward concentration in meditation. A mantra is full of seed energy, or concentrated potential. An affirmation is a phrase that enhances positive thinking and encouragement. When you find yourself moving into negative thought patterns, use your mantras and affirmations to instantly lift your vibration and flip your perspective.

he saw himself, in his own phrase, as a “social architect” creating an organizational setting that encouraged and enabled the innovation that would be the company's value-add in the future. He

33. Keep Good Company Ever heard the phrase that you can judge a man - and a woman - by the company he keeps? I’ve already talked about steering clear of the dream-stealers, but there are other people that most of us have in our lives who do us no favours whatsoever. If you’ve got a friend who’s always putting you down, or always telling you that your ideas are naff, or who takes the mick out of your taste in clothes, music or books, then I bet you go home after seeing that friend feeling less good about yourself. We’ve all had friends who turn up, open their mouths and spew out a torrent of negative junk about their lives. Now, if someone came round to your home and emptied an actual bag of trash all over your sitting room, you’d go crazy - and you’d be unlikely to invite them round again. Well, we should do the same to those who dump their junk on us mentally. Just because you can’t see their negative verbal junk, it doesn’t mean it isn’t cluttering your life, and polluting your dreams and attitude. Don’t hang out with people like that. If, on the other hand, you have a friend who laughs along at your same old jokes, encourages you to try new things and makes you feel good about yourself, then that’s the person to spend time with. That’s the positive junk! The good stuff. The less you see of your toxic friends and the more you see of your enthusiastic friends, the better you will feel about yourself, and the better you will become. We are such social creatures that we all tend to become like the people we hang out with. It is human nature. So spend your days in the company of people who build you up and who see your mountain as achievable.

when young children in school recite poetry at class-day exercises, it is almost certain that they do not understand the meaning of many of the words they use. Thus, it happens that they come into the habit of using words and phrases without carefully examining their meanings. This tendency should be counteracted from the earliest stage. The child should be continually asked the meanings of words which it uses, and should be encouraged itself to inquire as to those meanings and to take the proper mental attitude. The use of the dictionary should be insisted upon even from an early age, the object being to avoid the formation of the habit of using words or phrases unintelligently, which is one of the worst habits that one can acquire.

Use Minimal Encouragers One way to show someone you are listening is to demonstrate through your body language and verbal responses that you are focused on what is being said. This can include nodding your head, leaning forward, or watching the person’s eyes, as well as phrases like “Yes,” “Uh-huh,” and “Okay, I see.” While such assent words or phrases may seem inconsequential, they’re actually the glue that holds conversation together. When presenters don’t get any response or feedback from their audience, they not only enjoy it less, they do a worse job overall.1

Tell me,” she interrupted. “What do you want in a husband exactly?” Elizza gave the question careful consideration for a few moments before replying. “ A good Muslim man who encourages me to do good—” “Kamal is a hafidh,” her mother cut in. Repeating the phrase for the umpteenth time. “—and allows me to grow at my own pace!” Elizza finished. “Someone who supports my goals as if they were his own. Someone considerate of the needs of others. Educated. Good looking. A six pack would be nice,” she ended with a laugh. Her mother swatted her arm.

As a result, the American Dream became extremely useful in pitches for consumer products that encourage potential purchasers to feel better about their purchases, such as a new home or a second car. In fact, ProQuest News & Newspapers shows that more than half the use of the phrase American Dream has occurred in advertisements rather than articles.

Shamanism is a mode of action entailing a mode of knowl­edge, or, rather, a certain ideal of knowledge. In certain respects, this ideal is diametrically opposed to the objectivist epistemol­ogy encouraged by Western modernity. The latter's telos is pro­vided by the category of the object: to know is to objectify by distinguishing between what is intrinsic to the object and what instead belongs to the knowing subject, which has been inevitably and illegitimately projected onto the object. To know is thus to desubjectify, to render explicit the part of the subject present in the object in order to reduce it to an ideal minimum (and/or to amplify it with a view to obtaining spectacular critical effects). Subjects, just like objects, are regarded as the results of a process of objectification: the subject constitutes or recognizes itself in the object it produces, and knows itself objectively when it succeeds in seeing itself "from the outside" as a thing. Our epistemologi­cal game, then, is objectification; what has not been objectified simply remains abstract or unreal. The form of the Other is the thing. Amerindian shamanism is guided by the inverse ideal: to know is to "personify," to take the point of view of what should be known or, rather, the one whom should be known. The key is to know, in Guimaraes Rosa's phrase, "the who of things," with­ out which there would be no way to respond intelligently to the question of "why." The form of the Other is the person.

Step 4: Engage your child to problem-solve with you. Offer “leading” ideas, but allow your child to experience the aha moment of brainstorming a coping mechanism. Resist the urge to explain the fear away or solve the problem on your own. Phrases like “I wonder” and “I’m thinking about” help engage your child in problem-solving. It might sound like this: “Hmm . . . I’m wondering if we can go to the basement and start going down the stairs one at a time . . . let me know when the scary feeling starts and when it feels like it’s getting bigger.” As you inquire about the fear in this way, you infuse your parental presence into the moment, and as your child feels less alone in her fear, it won’t hold such a strong grip. Next, maybe say, “I wonder what you could say to yourself as you go down one of the stairs . . .” Or maybe you suggest a solution like, “I’m thinking about practicing going down one stair now, then in a few days maybe another stair, and the next day a few more . . . hmm . . .” Step 5: Create a mantra. For kids who struggle with anxiety, mantras can be very helpful in the moment. Whether spoken out loud or recited internally, a mantra focuses their attention on the calming words rather than the source of distress. Examples of mantras include, “It’s okay to be nervous. I can get through this,” “I can feel scared and brave at the same time,” and “I’m safe, my parents are near.” Work with your child to develop a mantra that feels good to them and encourage them to repeat it during scary moments. Step 6: Share a “slowly coping with a fear” story. Yours might sound like: “This reminds me of when I was about your age, and I was scared of dogs. I still remember how bad those moments felt in my body.” Do not offer a quick fix like, “But then I realized that I was safe and it was okay.” Instead offer a story of slow coping, something like: “I remember talking to my dad about it, and realizing it was okay to feel scared. I remember that my dad and I would read a lot about dogs, then I’d start to walk closer to dogs with him. And then one day, my dad helped me touch a dog. Little by little, dogs felt less scary. It was such hard work to be brave when I was feeling scared!

Shamanism is a mode of action entailing a mode of knowl­ edge, or, rather, a certain ideal of knowledge. In certain respects, this ideal is diametrically opposed to the objectivist epistemol­ ogy encouraged by Western modernity. The latter's telos is pro­ vided by the category of the object: to know is to objectify by distinguishing between what is intrinsic to the object and what instead belongs to the knowing subject, which has been inevitably and illegitimately projected onto the object. To know is thus to desubjectify, to render explicit the part of the subject present in the object in order to reduce it to an ideal minimum (and/or to amplify it with a view to obtaining spectacular critical effects). Subjects, just like objects, are regarded as the results of a process ofobjectification: the subject constitutes or recognizes itselfin the object it produces, and knows itself objectively when it succeeds in seeing itself "from the outside" as a thing. Our epistemologi­ cal game, then, is objectification; what has not been objectified simply remains abstract or unreal. The form of the Other is the thing. Amerindian shamanism is guided by the inverse ideal: to know is to "personify," to take the point of view of what should be known or, rather, the one whom should be known. The key is to know, in Guimaraes Rosa's phrase, "the who of things," with­ out which there would be no way to respond intelligently to the question of"why." The form ofthe Other is the person.

The vocabulary explosion is not the only thing we can blame the French for (see “A Sizeable, Substantial, Extensive Vocabulary”). It introduced new word stress patterns that created confusion and splits based on stress alone (see “Don’t InSULT Me with That INsult!”). It left behind old word forms and phrase ordering (see “Without Fail,” “Ask the Poets Laureate”). It even encouraged the development of a new English speech sound with its own letter, v (see “Of Unrequited Lof”).

Which brings us back to Benjamin Franklin again. As a young man he was interested in all sorts of intellectual pursuits—philosophy, science, invention, writing, the arts, and so on—and he wished to encourage his own development in those areas. So at twenty-one he recruited eleven of the most intellectually interesting people in Philadelphia to form a mutual improvement club, which he named “the Junto.” The club’s members, who met each Friday night, would encourage each other’s various intellectual pursuits. Every member was expected to bring at least one interesting topic of conversation—on morals, politics, or science—to each meeting. The topics, which were generally phrased as questions, were to be discussed by the group “in the sincere spirit of inquiry after truth, without fondness for dispute or desire of victory.

As challenging as some of Jesus’ specific instructions were, however, what He had said to this point was downright encouraging compared to what He said next. “I am sending you out,” He explained, “like sheep among wolves” (Matt. 10:16). Like sheep among wolves. With that simple, startling phrase, Jesus defined the identity of His followers: they are like sheep. At the same time, He clarified the identity of the people they would meet in the world: they are like wolves.

If you desire to increase your understanding of spiritual authority, I encourage you to dig deep into the Book of Ephesians. Look for every verse that includes the phrases “in Christ,” “in Him,” “in the Beloved,” “in the Lord,” “in Whom,” “by Christ,” “from Whom,” “through Christ,” and “with Christ.” Highlight those verses in your Bible and write them out in your journal or on note cards. Study them daily, meditate on them, and pray them over yourself. Ask the Holy Spirit to enlighten your eyes to the truth of God’s Word and to everything Christ has purchased for you.

The key phrase in Solomon’s words that struck me was “with encouragement from elected officials,” namely the president of the United States himself, an occurrence previously thought to be impossible in this day and age. The Klan and others now knew they had a friend in the White House, who similarly wanted to turn the clock back to a neo-antebellum period when women were second-class citizens, Blacks weren’t full citizens at all, and the Bill of Rights applied only to a certain class of people. Americans sometimes forget that the notorious Jim Crow laws that disenfranchised Black voters in the post-Civil War era were named for James R. Crowe, a founding member of the KKK back in 1865.

Thank you so much for coming,” I said to my mother. “It was right that you were there.” “I enjoyed myself very much, and would like to extend an invitation of my own. Would you join me in my quarters for tea?” “Yes, thank you. That would be lovely, and warm.” Her cheeks were rosy from the day’s activity, and mine were no doubt a match. “Shall we say a half hour? And, Alera, please ask Narian to escort you.” My eyebrows rose dramatically. “I don’t know if that would be best,” I hedged, for I had no idea how Narian would react to her invitation. She drew me away from the Cokyrian sentries stationed by the door and dropped her volume. “Alera, if you’re going to marry this man, he’s going to be my son. I want to know him better.” “Yes, but…I don’t know if he’d be comfortable. He’s very reserved, and probably wouldn’t say much.” “Then those are things I’ll learn about him. It can’t hurt to ask him, can it? If he prefers not to come, I’ll accept his decision.” My mother was full of subtlety. She did not say that she would understand his decision, only that she would accept it. And her phrasing wasn’t really chosen with Narian in mind--it was to let me know that this was important, and that I should do all I could to ensure he would be there. “I’ll do my best,” I agreed, thinking that this would be the quietest tea I had ever attended. Leaving my mother behind, I walked through the antechamber and across the Hearing Hall to reach Narian’s headquarters, which was situated in the former strategy room between Cannan’s office and mine. As always, there was much activity in the partitioned room; I also could not simply knock on the door to his private office, for a Cokyrian sentry prevented access to him without an appointment. In the end, I directed one of Narian’s officers to inform him that I wished to speak with him about an “urgent provincial matter.” “Shall we go to your study?” Narian asked when he emerged from his office, knowing full well I had no political matters to address. “Yes, I think that would be best.” I couldn’t repress a smile, for his eyes sparkled with curiosity. As soon as we had closed the door to my study, and before I could speak, Narian kissed me, catching me by surprise. “I’ve wanted to do that all afternoon, Alera. I’m not particularly fond of the gowns Hytanican women wear, but I’m willing to make an exception for this one.” I laughed, my head spinning, and he took hold of my hands. “Now, what’s this about?” “My mother has invited me to tea, and we would be pleased to have you join us.” Despite how casual I was trying to sound, Narian stiffened, and I could feel him pulling away. This wasn’t going to be easy. “You both would like me to join you?” “Yes, she suggested it.” I took a deep breath and made my confession. “She knows that we’re betrothed, that we’re in love.” I couldn’t gauge his reaction from his face, but the fact that he released my hands suggested he was disturbed, piqued--not an encouraging sign. I waited, giving him a chance to straighten out his thoughts, then tried again. “I know we agreed not to tell anyone--” “Yes, we did,” he snapped, walking over to my desk, not meeting my eyes. This was so uncharacteristic of him that I knew I had to proceed very carefully. “Please listen. We agreed not to tell anyone, but she’s my mother. She won’t breathe a word.” “How can you be sure?” I almost laughed, confused as to how he could question that. “Because she’s my mother! She raised me, Narian. I’ve always been able to trust her. Just believe me.

Actually,” Matthew said mildly, “the available figures indicate that as soon as soap is mass-produced at an affordable price, the market will increase approximately ten percent a year. People of all classes want to be clean, Mr. Mardling. The problem is that good quality soap has always been a luxury item and therefore difficult to obtain.” “Mass production,” Mardling mulled aloud, his lean face furrowed with thought. “There is something objectionable about the phrase…it seems to be a way of enabling the lower classes to imitate their betters.” Matthew glanced at the circle of men, noting that the top of Bowman’s head was turning red—never a good sign—and that Westcliff was holding his silence, his black eyes unreadable. “That’s exactly what it is, Mr. Mardling,” Matthew said gravely. “Mass production of items such as clothing and soap will give the poor a chance to live with the same standards of health and dignity as the rest of us.” “But how will one sort out who is who?” Mardling protested. Matthew shot him a questioning glance. “I’m afraid I don’t follow.” Llandrindon joined in the discussion. “I believe what Mardling is asking,” he said, “is how one will be able to tell the difference between a shopgirl and a well-to-do woman if they are both clean and similarly dressed. And if a gentleman is not able to tell what they are by their appearance, how is he to know how to treat them?” Stunned by the snobbery of the question, Matthew considered his reply carefully. “I’ve always thought all women should be treated with respect no matter what their station.” “Well said,” Westcliff said gruffly, as Llandrindon opened his mouth to argue. No one wished to contradict the earl, but Mardling pressed, “Westcliff, do you see nothing harmful in encouraging the poor to rise above their stations? In allowing them to pretend there is no difference between them and ourselves?” “The only harm I see,” Westcliff said quietly, “is in discouraging people who want to better themselves, out of fear that we will lose our perceived superiority.

Next, she returned to the slogan of the pentapolis, the “Cities of Love.” The phrase used to mean a culture of compassion and equality. But language was malleable, and language was also a means of controlling the minds of the populace. So “Cities of Love” was twisted to mean sexual freedom, the ability to copulate with anyone and anything that one could imagine, without moral condemnation. Rather than abolish marriage, which could cause too much a stir in their small minds, Ashtart made the king pass laws that legalized marriage between any two or more beings in love. First was polygamy, for those who loved many women; then there was marriage between consenting men or consenting women, since there was no difference between the sexes; then came incestuous marriage between consenting family members who loved each other; then logically between consenting adults and children; and finally, marriage between consenting humans and animals in love. Of course, marriage was not a necessity. In fact, it was discouraged. Fornication between all objects and things was encouraged as a pastime of amusement. Some temple prostitutes would have contests between themselves over how many patrons they could copulate with in a twenty-four hour period. They would strap themselves into the sacred marriage altar and men and women would line up for blocks just to participate in a sequential orgy of fornication. There was even a holy partition of the temple with small holes dug into the ground so that some could have sex with the earth to display their love of the mother earth goddess.

So, how’s the dating going?” Everly asks. “Have you gotten any more POD’s?” “What’s a POD?” I ask her, confused. “Proof of dick,” Everly says with a nod when we all stare at her. “Is that what it’s called now?” Sophie asks while rubbing the side of her bump with a grimace. “Not yet,” Everly says while swirling the straw in her glass. “But I’m trying to make it catch on. It’s a little classier than ‘dick pic’, don’t you think?” She takes a sip of her iced tea and then sets the glass down, brows raised as we all stare at her. “What?” “How exactly are you intending to make it catch on?” “I’m so glad you asked, Chloe. The thing is, I’m married, so no one is sending me POD’s anymore,” she begins. “Right,” I agree. “I would hope not.” “But you, my friend, are still dating, so I thought you could—” “No,” I interrupt. “No. Stop talking.” “All you need to do,” she continues anyway, “is reply to the dick pics you get and say, ‘Nice POD.’ Or even, ‘Nice POD, LOL.’” “Nope, not doing it. I am not going to encourage dick pics so you can coin a new phrase. No.” “Okay, no problem,” she says with a shrug. She’s quiet for exactly three seconds before her mouth opens again. “How about, ‘Why are you sending me a POD?’ That way you’re still delivering the branding message, but without the encouragement.” I stuff a forkful of pasta into my mouth, glare at Everly and shake my head no.

The worst possible way to build someone’s self-efficacy is to pump them up with you-can-do-it platitudes. At best, putative self-esteem–enhancing slogans and motivational talks do nothing. At worst, they actually further undermine resilience and effective coping. Why? Because self-esteem is the by-product of doing well in life—meeting challenges, solving problems, struggling and not giving up. You will feel good about yourself when you do well in the world. That is healthy self-esteem. Many people and many programs, however, try to bolster self-esteem directly by encouraging us to chant cheery phrases, to praise ourselves strongly and often, and to believe that we can do anything we set our mind to. The fatal flaw with this approach is that it is simply not true.

self-governing, self-supporting and self-extending"40 This "three-self" concept continues to inform missiology today and is still widely used as a benchmark for measuring church indigeneity, although the phrase "self-extending" was later amended to "self-propagating"41 This policy encouraged self-determination regarding ecclesiastical structures and discouraged reliance upon foreign funds.

I choose to believe Herb Yellin when he says I am a major writer now for one can choose to believe any number of things, encouraging, discouraging, good, bad, neutral, far-fetched, probable, amusing, tragic; etc. and I choose quite openly, quite deliberately, and I hope with a certain modesty, to believe the things, the phrases, the judgments of strangers, that will put me in the most productive mood...that will make me, simply, happier.

The problem with intensifying an image only by adjectives, as you can see from these examples, is that adjectives encourage cliché. It’s hard to think of adjective descriptors that haven’t been overused: bulging or ropy muscles; clean-cut good looks; frizzy hair. If you use an adjective to describe a physical attribute, make sure the phrase is not only accurate and sensory but fresh. In “Flowering Judas,” Katherine Anne Porter describes Braggioni’s singing voice as a “furry, mournful voice” that takes the high notes “in a prolonged painful squeal.” Often, the easiest way to avoid an adjective-based cliché is to free the phrase entirely from its adjective modifier. For example, rather than describing her eyes merely as “hazel,” Emily Dickinson remarked that they were “the color of the sherry the guests leave in the glasses.” Making

February 16 A Love both Tough and Tender God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land.—Psalm 68:6 This beautiful passage holds three keys on how God deals with His creation. The first is an image of God constructing a home for each of us. Not only has he given us a dwelling in heaven, but the Bible says that He gives us families right here. Our own expectations can keep us from recognizing this gift. God has given us more than blood relatives; He has given us relatives by His blood. If we feel displaced, we should look around for the family that we have been failing to see. The second phrase tells us that he leads forth the prisoners with singing. God has designed abundant life for us and sent His Son to set us free (John 10:10, 8:36). He has given us the gift of song to celebrate our freedom. We return the gift by praising his name. We are encouraged by song when the world around us is harsh and lonely. The third word picture is that of a sun-scorched land. Obedient sheep follow their shepherd into abundance. The rebellious sheep insist that Jesus is unworthy to lead, nibbling instead at whatever leftovers he or she can find. God’s ultimate goal is that all His sheep would come into His fold (2 Peter 3:9), but He allows us independence. If your life is barren right now, why not turn around and seek the excellent grazing land that God has set aside for you? God also wants us to thrive for His glory. He is tender enough to meet our needs and give us families, tough enough to break the chains that bind us, and gracious enough to let us wander until we recognize our need for Him. Lord, thank You for Your great love and wisdom. You are so good! Please teach me to be grateful, and let me never forget that Your plans are always better than mine.

In our Christian walk we are encouraged not to remain like babes and children, but to wean ourselves from spiritual milk and soft food and grow into healthier foods. God wants us to exhibit signs of maturity, and many times this comes through very difficult life situations. My experience validates that we grow through difficulties and not through just the good times. If we are not mature, the reason is observable: We have not been workers but idlers in our study of the Bible. Those who are just "Sunday Christians" will never grow to maturity-it takes the study of the Scriptures to become meat-eaters of God's Word. We must be workers in the Scriptures. Paul told Timothy, "Be diligent to present yourself approved to God as a workman... accurately handling the word of truth" (2 Timothy 2:15). We must roll up our sleeves and do the job ourselves instead of expecting a pastor or teacher to do it for us. PRAYER Father God, thank You for inspiring men of old to write Your Scriptures. They have become my Scriptures; they have become my salvation. Without the knowledge of Scripture my life would be tossed about like the waves in the wind. Thank You for my stability. Amen. HEART ACTION Discover God's strength and comfort by reading His Word each day. Single out a phrase or even a word that really speaks to your heart and carry that with you during your day.

Therefore encourage each other with these words. 1 Thessalonians 4:18

Encourage One Another So encourage each other and build each other up, just as you are already doing. 1 THESSALONIANS 5:11 NLT Encouragement means literally to “put courage in.” When you encourage someone, you are putting courage into his or her heart. Christ calls us to encourage one another. This does not mean just to offer compliments or utter overused phrases in times of trouble such as, “It will all be okay,” or “I hope it all works out.” Biblical encouragement means instilling in someone’s heart the courage needed to face the world. The Greek root word translated “encourage” in the New Testament is paracollatos, the verb form of the noun paraclete. Paraclete means “to lay alongside.” We are called to come alongside those in need and encourage them. Just as the Holy Spirit encourages our hearts, we are to affirm others. Try to focus your encouragement on the person and not anything he or she has done. Build him or her up. Speak words of truth into his or her life. Steer clear of empty compliments or forms of encouragement that rely on actions. Try, “I believe in you. God will be faithful to complete the good work He has begun,” or “I really appreciate who you are.” When you need encouragement, does it sometimes seem that no one is there to offer it? Simply ask the Holy Spirit to draw near to you. He is your Comforter, sent by the Lord to strengthen and guide you. Lord, I want to put courage into others’ hearts. Amen.

Have you adopted any new ideas or practices generated by your staff and lawyers? Yes. In the pricing area, our policy is that if you come up with a new way to price with the customer, then do it. The young people have come up with ways to use Twitter, for example, to keep up with customers. That comes from the younger people, not from my generation. Over the past fifteen years, we’ve had lots of contributions from staff to keep our model and practices up to date and responsive. Everyone takes this seriously. A couple years ago, someone on staff was talking about a late-night brief or a big project, and two to three other legal assistants stayed until midnight to help this person out. They coined the phrase, “The Summit team runs toward the fire.” If I’m doing something that requires a late-night effort, I don’t have to go to anyone to get permission for help and work and support from others. Another person who doesn’t have anything on the case will run to the project to help out. That happens every single day. The staff sees a problem someone else has, and they run to the problem to help out. This stuff just happens. It’s one of the things I’m most proud of. Many years ago, someone sent an email thanking other people for helping. No one officially adopted the practice, but somebody did it, and it was rewarded, and now whenever someone does something they should be congratulated for, someone sends an email to everyone in the firm praising the efforts of that person to everyone else in the firm. Those emails fly around Summit on a daily basis. That has the impact of encouraging supportive behavior and making it part of the way Summit operates.

(from chapter 29, "Write in a Book What You See') "The phrase that gave us focus was 'a long obedience in the same direction.' (Nietzsche) ...Early on in my reading I came upon this sentence: 'The essential thing in heaven and earth is...that there should be a long obedience in the same direction; there thereby results, and has always resulted in the long run something that has made life worth living.' That struck me as a text I could live with. I saw myself assigned to give witness to the sheer liveability of the Christian life that everything in scripture and Jesus was here to be lived. In the mess of work and sin, of families and neighborhoods, my task was to pray and give direction and encourage that lived quality of the gospel - patiently, locally, and personally. Patiently: I would stay with those people; there are no quick or easy ways to do this. Locally: I would embrace the conditions of this place - economics, weather, culture, schools, whatever - so that there would be nothing abstract or piously idealized about what I was doing. Personally: I would know them, know their names, know their homes, know their families, know their work - but I would not pry. I would not treat them as a cause or a project. I would treat them with dignity. Preaching, of course, is part of it, teaching is part of it, administering a congregation as a community of faith is part of it. But the overall context of my particular assignment in the pastoral vocation, as much as I am able to do it, is to see to it that these men and women in my congregation become aware of the possibilities and the promise of living out in personal and local detail what is involved in following Jesus, and be companion to them as we do it together.

Journalism charms the public as it mesmerizes the popular mind. Talk descends into formula, into stock phrases and knee-jerk reactions. Weaver thought the mass media was designed to minimize discussion. “Despite many artful pretensions to the contrary,” noted Weaver, “it does not want an exchange of views, save perhaps on academic matters. Instead, it encourages men to read in the hope they will absorb.

When you really know you stuff. You will learn that some questions are not meant to be answered. Some will never have the right answer because they are phrase incorrectly or wrong.

Jamais il ne commence une phrase par : La vie, tu verras … Je ne tiens de lui aucune parole de sagesse, aucune recommandation sur l’avenir, aucun cadeau de son expérience. Je ne l’entends pas m’encourager à faire mes premiers pas ni à tenir en équilibre sur un vélo. Il ne m’apprend ni à ma raser ni à planter un clou. Certes, j’entends parler ici ou là des principes fondateurs d’une vie d’homme, des bienfaits du travail, des vertus de la patience et des commandements de l’honnêteté, mais comment les faire siens si aucun être de confiance ne vous les souffle à l’oreille comme un secret dont vous êtes l’unique destinataire ? Même l’idiot, le taiseux, l’égocentrique, le poète ou le tyran, quelles que soient ses valeurs, se sent investi du devoir de les transmettre. Je me serais contenté d’un peu de sens commun, d’un poncif, d’un dicton populaire. Même un proverbe napolitain aurait fait l’affaire.

But I need you all, my dear students, to speak beauty more than figures, speak phrases of encouragement more than precise mathematical statistics, speak words of innovation more than historical events and you should speak with your soul rather than just for the sake. What good is it to be famous, if you can’t speak well? So, by the end of this year, we shall have many motivational speakers, and all of us will live a motivated life. Speaking is an art, and everyone cannot become an artist. But give in your heart and soul, and nothing is impossible.

The phrase “appointed time,” occurs twenty two times in scripture. Concerning His coming he says, “The revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay.” And again he writes, “Some of the wise will stumble, so that they may be refined, purified and made spotless until the time of the end, for it will still come at the appointed time.” God is precise. Some may not see it that way, but nonetheless it is true. Dark times may be upon us, but we are encouraged to move forward in Christ. Jesus said, “As long as it is day, I must do the work of him who sent me. Night is coming, when no one can work.

Positive words of encouragement let our children know that we believe in them and that we’re in their corner. Instead of growing into adults with Mom or Dad’s critical voice in their heads, our children can use words of support and confidence to motivate themselves and reinforce positive behaviors. Rather than “Good job,” use I-messages to praise your child honestly and descriptively. Instead of vague, general words, be specific in your encouragement: “When you gave that bike a try even though it was scary, I really appreciated your courage.” Here are a few other phrases that can create connection through encouragement: Thank you for your kindness. I really appreciate how hard you tried for that. What you did was very generous. You showed enormous strength in handling this challenge. I love your sense of skepticism! Your imagination is awesome! Thank you for reminding me how fun it is to be playful.

That’s why I encourage people to spend some time writing down words or phrases that describe their personality traits, values, dreams, goals, and more. I frequently challenge people to write down their personal philosophy as well, or at least give it a try.

Though continental division and shifting in the days of Peleg appears feasible from a superficial reading of Genesis 10:25 in isolation, this concept has some major problems associated with it: 1. When Genesis 10:25 is read within the context of the whole of Genesis 10, the four other verses (5, 18, 20, and 32) speaking of the division clearly emphasize that this was a linguistic and family division of all post-Flood people into different lands (geographical locations). 2. Had the division of continents occurred during the days of Peleg, then the associated catastrophism would have resulted in another worldwide Flood, in violation of God's specific promise to Noah. 3. Had the division of continents occurred during the days of Peleg, then the ark (with Peleg's ancestors) would have had no place to land, as the mountains of Ararat produced by continental collisions would not have yet existed. 4. There is tremendous fossil and geologic evidence for continental division having occurred only during the Flood. We, therefore, gently and lovingly encourage our brothers and sisters in Christ to refrain from claiming the division of continents occurred during the days of Peleg. The phrase "for in his days the earth was divided" in Genesis 10:25 needs to be kept and read within its context of Genesis 10 to give the statement its correct meaning.

He spent the last four years of his life there engaged in practice of Zazen (meditation), painting, and joining tea ceremonies and poetry gatherings with the domain’s elite. Many of Musashi’s famous ink paintings were created during this period of intense personal reflection. By this time, Japan had become politically stable and war was now a distant memory. Musashi, being among the last generations who had personally experienced conflict, sensed that samurai were losing their sense of identity. He resolved to make a pilgrimage to Reigandō Cave43 in 1643 and started writing Gorin-no-sho there, hoping to preserve for posterity his Way, and what he believed to be the very essence of warriorship. A year later he fell ill, and the domain elders encouraged him to return to Kumamoto to be cared for. He continued working on his treatise for five or six months. On the twelfth day of the fifth month of 1645, he passed the not quite finished manuscript to his student Magonojō. He gave away all his worldly possessions, and then wrote Dokkōdō, a brief list of twenty-one precepts that summed up his principles shaped over a lifetime of austere training. He died on the nineteenth day of the fifth month of 1645. It is said that he had taken ill with “dysphagia,” which suggests perhaps that he had terminal stomach cancer. Some say he died of lung cancer. In Bukōden, it is recorded that Musashi was laid in his coffin dressed in full armor and with all his weapons. It evokes a powerful image of a man who had dedicated his whole life to understanding the mind of combat and strategy. As testament once again to the conspiracy theories surrounding Musashi’s life, I am reminded of a bizarre book titled Was Musashi Murdered and Other Questions of Japanese History by Fudo Yamato (Zensho Communications, 1987). In it the author postulates that Musashi’s death was actually assassination through poisoning. The author argues that Musashi and many of his contemporaries such as the priest Takuan, Hosokawa Tadaoki (Tadatoshi’s father) who was suspected of “Christian sympathies,” and even Yagyū Munenori were all viewed with suspicion by the shogunate. He goes so far as to hypothesize that the phrase found at the end of Musashi’s Combat Strategy in 35 Articles “Should there be any entries you are unsure of, please allow me to explain in person…” was actually interpreted by the government as a call for those with anti-shogunate sentiments to gather in order to hatch a seditious plot (p. 20). This is why, Fudo Yamato argues, Musashi and these other notable men of his age all died mysteriously at around the same time.

Nation-State Bill” that Israel passed into law in July 2018 epitomized this attack. The law states plainly that only Jews can exercise national self-determination in Israel, downgrades Arabic from an official language to one of “special status,” and explicitly states that Jewish settlement of the “Land of Israel” (a phrase that includes the West Bank) is to be encouraged

These days, everyday words and phrases, even if they haven’t yet made the dictionary, are encouraged. Avoid, as the Times put it, “uninteresting obscurity (a Bulgarian village, a water bug genus).” Crosswordese (ESNE, ESTE, YSER) should be kept “to a minimum,” and no two extremely tricky answers should cross each other.

To take from one, because it is thought that his industry and that of his fathers has acquired too much, in order to spare to others, who, or whose fathers have not exercised equal industry or skill, is to violate arbitrarily the first principle of association, the guarantee to every one of a free exercise of his industry, and the fruits acquired by it.”87 With his phrase “the first principle of association” Jefferson, who had a bust of Locke at Monticello, was harkening back to Locke’s reasoning from the state of nature: This is why we come together in political association in the first place. All men are created equal as rational pursuers of happiness as they define it, and are equally entitled to the enjoyment of the fruits of their striving. Lincoln thought that economic inequality could and should be a spur to industry: “That some should be rich, shows that others may become rich, and hence is just encouragement to industry and enterprise.” And in the next sentence of his March 21, 1864, letter to the Workingmen’s Association he implicitly cautioned against what today is known as redistribution: “Let not him who is houseless pull down the house of another; but let him labor diligently and build one for himself, thus by example assuring that his own shall be safe from violence when built.”88

In my condemnation of Christianity I surely hope I do no injustice to a related religion with an even larger number of believers: I allude to Buddhism. Both are to be reckoned among the nihilistic religions—they are both décadence religions—but they are separated from each other in a very remarkable way. For the fact that he is able to compare them at all the critic of Christianity is indebted to the scholars of India.—Buddhism is a hundred times as realistic as Christianity—it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. The concept, “god,” was already disposed of before it appeared. Buddhism is the only genuinely positive religion to be encountered in history, and this applies even to its epistemology (which is a strict phenomenalism). It does not speak of a “struggle with sin,” but, yielding to reality, of the “struggle with suffering.” Sharply differentiating itself from Christianity, it puts the self-deception that lies in moral concepts behind it; it is, in my phrase, beyond good and evil.—The two physiological facts upon which it grounds itself and upon which it bestows its chief attention are: first, an excessive sensitiveness to sensation, which manifests itself as a refined susceptibility to pain, and secondly, an extraordinary spirituality, a too protracted concern with concepts and logical procedures, under the influence of which the instinct of personality has yielded to a notion of the “impersonal.” (—Both of these states will be familiar to a few of my readers, the objectivists, by experience, as they are to me). These physiological states produced a depression, and Buddha tried to combat it by hygienic measures. Against it he prescribed a life in the open, a life of travel; moderation in eating and a careful selection of foods; caution in the use of intoxicants; the same caution in arousing any of the passions that foster a bilious habit and heat the blood; finally, no worry, either on one’s own account or on account of others. He encourages ideas that make for either quiet contentment or good cheer—he finds means to combat ideas of other sorts. He understands good, the state of goodness, as something which promotes health. Prayer is not included, and neither is asceticism. There is no categorical imperative nor any disciplines, even within the walls of a monastery (—it is always possible to leave—). These things would have been simply means of increasing the excessive sensitiveness above mentioned. For the same reason he does not advocate any conflict with unbelievers; his teaching is antagonistic to nothing so much as to revenge, aversion, ressentiment (—“enmity never brings an end to enmity”: the moving refrain of all Buddhism....) And in all this he was right, for it is precisely these passions which, in view of his main regiminal purpose, are unhealthful. The mental fatigue that he observes, already plainly displayed in too much “objectivity” (that is, in the individual’s loss of interest in himself, in loss of balance and of “egoism”), he combats by strong efforts to lead even the spiritual interests back to the ego. In Buddha’s teaching egoism is a duty. The “one thing needful,” the question “how can you be delivered from suffering,” regulates and determines the whole spiritual diet. (—Perhaps one will here recall that Athenian who also declared war upon pure “scientificality,” to wit, Socrates, who also elevated egoism to the estate of a morality). The things necessary to Buddhism are a very mild climate, customs of great gentleness and liberality, and no militarism; moreover, it must get its start among the higher and better educated classes. Cheerfulness, quiet and the absence of desire are the chief desiderata, and they are attained. Buddhism is not a religion in which perfection is merely an object of aspiration: perfection is actually normal.—

Insuring against losses, however, goes against the grain of the risk principle. It asks people to accept a sure loss (the cost of the policy) rather than to gamble on an uncertain larger loss. Since we like to gamble on losses, this can be a difficult sell. Most insurance companies today avoid this problem by phrasing their messages in the positive. Insurance is now described not so much as a buffer against unpredictable loss but, instead, as a way of protecting the valuables you possess. Even if you don't currently have valuables to speak of, the companies encourage you to insure against losing the good things you're hoping will come your way in the future. Why gamble on losing your hopes? One company advertises: "Whether you want to secure your family's future or safeguard your auto or home, Prudential has the insurance products to help you achieve your goals." A television commercial for another tells us: "Is it possible to secure a dream? At The Hartford, we do just that." Allstate's motto (right below the "good hands" shtick) goes straight for the buzzwords without bothering over sentence structure: "Succeeding today, planning tomorrow." I doubt anybody has the faintest idea what that actually says, but, for a few cents a day, who wants to gamble with success and tomorrow?

when you phrase a label as a neutral statement of understanding, it encourages your counterpart to be responsive. They’ll usually give a longer answer than just “yes” or “no.” And if they disagree with the label, that’s okay. You can always step back and say, “I didn’t say that was what it was. I just said it seems like that.

Contraction begins: 45 seconds long, 5 minutes apart COACH: Coach her from head to toe in relaxation and in quiet, relaxed abdominal breathing. Coach her in mental imagery (“bag of muscles” technique), keeping in mind the purpose of each technique. Breathing=Control Relaxation=Comfort “Bag of muscles” technique aids in perception Rub her back if there is any backache at all. You should be serious and alert. Don’t let tension build up. Be ahead of things, Coach. You see she is MORE SERIOUS NOW. Another contraction: 50 to 55 seconds COACH: Repeat the sequence above. Remind her not to hold herself still, imitating relaxing, but to really let go! In between contractions COACH: Offer her a wet washrag; wipe off her brow and the back of her neck, if she lets you. It can be nice, too, to have sweaty palms wiped. Continue to rub her shoulders in between contractions. Talk to her about relaxing. Do not let tension build up anywhere. The hours are going by. You see she is MOST SERIOUS NOW. Another 1-minute contraction COACH: Coach her in everything. Don’t forget key phrases: slack open mouth, loose limp hands. In between contractions COACH: About every hour and a half, remind her to go to the bathroom, and encourage her to turn over onto her other side. (A contraction is not your enemy. It is just your own big bag of muscles flexing for you, to get the door open. As you feel the flex, think of opening and opening.)

Her time with John, brief though it was, showed her that love and adventure are very much real. They are not only the fantasies conjured up by writers, musicians, and filmmakers. They exist in the real world. Magic exists—a two-word phrase that, before her forty-eight-year-old self met John, she would’ve considered the ultimate in naiveté and self-delusion.

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2.​Minimal Encouragers: Besides silence, we instructed using simple phrases, such as “Yes,” “OK,” “Uh-huh,” or “I see,

THE VANISHING ART OF SEIZING THE DAY The hijack of carpe diem is the existential crime of the century – and one that we have barely noticed. It might seem odd to claim that a phrase from a dead Roman poet has been ‘hijacked’, but the evidence is compelling. Who, or what, are the hijackers in question? First, the spirit of ‘seize the day’ has been surreptitiously hijacked by consumer culture, which has recast it as Black Friday shopping sprees and the instant hit of one-click online buying: in essence Just Do It has come to mean Just Buy It. Alongside this is the growing cult of efficiency and time management that has driven us toward hyper-scheduled living, turning the spontaneity of Just Do It into a culture of Just Plan It. A third hijacker is 24/7 digital entertainment that is replacing vibrant life experiences with vicarious, screen-based pleasures, and contributing to a new age of distraction. Rather than Just Do It, we increasingly Just Watch It instead. Finally – and though it might seem counterintuitive – carpe diem has been hijacked by the booming mindfulness movement. While practising mindfulness has many proven benefits, from reducing stress to helping with depression, one of its unintended consequences has been to encourage the idea that seizing the day is primarily about living in the here and now. Just Do It has become Just Breathe. Confronted by these four hijackers, the art of seizing the day is vanishing before our eyes and we urgently need to do something about it, or else risk losing touch with the carpe diem wisdom of humanity that has accumulated over the past two millennia. I will be exploring in detail how this cultural hijacking has happened, and how we might best respond.

I know – we all are experiencing a never ever seen global pandemic, tragic events all over, lack of governance, declining health, constant fear of loosing loved ones, loss of income & facing so many other severe challenges in our daily lives. Undoubtedly, this is a time of unprecedented struggle & upheaval for everyone. But darling, there are people who are genuinely coping up with troubling times. They are able to handle time of adversity in better way & are better at tolerating all the associated feelings of stress, anxiety & sadness. If you will notice, you will see that these people will also rebound from these setbacks much quickly & mostly will become much better than they were before these terrible days. Have you ever heard the phrase “Pressure Makes Diamonds?” That’s the secret. I want you to also hold on, become more resilient, maintain a positive outlook, feel strong, amazing & remind yourself that you too have the favor of God. So far you survived 100 percent of your worst days & you are doing reasonably okay! Remember strength does not come from what you can do. It comes from overcoming the things you once thought you couldn’t. If you can prepare & change your thoughts, attitudes, beliefs & philosophies, if you can do your best with whatever you have – for sure, you can grow as person, push the boundaries & experience a abundant & more fulfilling life. Let you reset, recharge & rewire your brain for excelling in life no matter what’s going on, reconnect to what gives you fulfilment & realign your life around your real priorities & purpose. I am praying God to strengthen you in all your tests, trials & tribulations. Let you get through these collective & personal tough times satisfyingly & most successfully. Blessings!

Think of the Come direction as the human phrase equivalent of “Huddle,” and encourage your puppy with that level of confidence. Convey that Come invites reconnection and that togetherness is the safest, most wonderful place to be.

Sample Phrases of Apology Offer a phrase of apology whenever you feel it will encourage empathy between the other person and you.

One step. Then he dropped another. He carried the balls of paper in his pocket to use as bait. Goals are important. That was what his coach told him, and each slip of paper had something to say, some motivating phrase to encourage him. Just put one foot in front of the other, said one. Take things step by step, said another. One small step for a man, a giant leap for mankind, said a third.

1.​Effective Pauses: Silence is powerful. We told Benjie to use it for emphasis, to encourage Sabaya to keep talking until eventually, like clearing out a swamp, the emotions were drained from the dialogue. 2.​Minimal Encouragers: Besides silence, we instructed using simple phrases, such as “Yes,” “OK,” “Uh-huh,” or “I see,” to effectively convey that Benjie was now paying full attention to Sabaya and all he had to say. 3.​Mirroring: Rather than argue with Sabaya and try to separate Schilling from the “war damages,” Benjie would listen and repeat back what Sabaya said. 4.​Labeling: Benjie should give Sabaya’s feelings a name and identify with how he felt. “It all seems so tragically unfair, I can now see why you sound so angry.” 5.​Paraphrase: Benjie should repeat what Sabaya is saying back to him in Benjie’s own words. This, we told him, would powerfully show him you really do understand and aren’t merely parroting his concerns.

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The Oneida Community was founded in upstate New York in 1848 by John Humphrey Noyes, who is credited with coining the phrase. This perfectionist religious community practiced “complex marriage,” in which sex was allowed and encouraged between consenting adults: Complex marriage meant that everyone in the community was married to everyone else. All men and women were expected to have sexual relations and did. The basis for complex marriage was [that] the Pauline passage about there being no marriage in heaven meant that there should be no marriage on earth, but that no marriage did not mean no sex. They also believed in the idea of “male continence,” in which men avoided orgasm during sex, as a means of contraception (I can hear Augustine rolling in his grave). Sex, denied the purpose of reproduction, served its own social purpose, allowing “the sexes to communicate and express affection for one another.” The community had a complex system of sexual relationships and rules, and it was in operation for over thirty years.