Endpoint Quotes

The thing about reason is that there's a geometry to it. It travels in a straight line, so that slightly different beginnings can lead you to wildly divergent endpoints.

Potential is not an endpoint but a capacity to grow and learn.

Encryption works. Properly implemented strong crypto systems are one of the few things that you can rely on. Unfortunately, endpoint security is so terrifically weak that NSA can frequently find ways around it.

I made sure to pay attention to everything I was doing. To be fully in the moment. Because that's all life is, really, a string of moments that you knot together and carry with you. Hopefully most of those moments are wonderful, but of course they won't all be. The trick is to recognize an important one when it happens. Even if you share the moment with someone else, it is still yours. Your string is different from anyone else's. It is something no one can ever take away from you. It will protect you and guide you, because it IS you. What you hold here, in your hand, in this box, this is my string. "Until recently, I thought it was death that gave meaning to life--that having an endpoint is what spurred us on to embrace life while we had it. But I was wrong. It isn't death that gives meaning to life. Life gives meaning to life. The answer to the meaning of life is hidden right there inside the question. "What matters is holding tight to that string, and not letting anyone tell us our goals aren't big enough or our interests are silly. But the voices of others aren't the only ones we need to worry about. We tend to be our own worst critics. Ralph Waldo Emerson wrote: 'Most of the shadows in this life are caused by our standing in our own sunshine.' ... Wisdom is found in the least expected places. Always keep your eyes open. Don't block your own sunshine. Be filled with wonder.

Any effort that has self-glorification as its final endpoint is bound to end in disaster. Now we’re paying the price. When you try to climb a mountain to prove how big you are, you almost never make it.

The appeal of leaving and never looking back. No endpoint to your journey. How gloriously terrifying.

Also, journeys require endpoints, otherwise you're not Frodo, you're just a homeless guy wandering around with stolen jewelry.

Any effort that has self-glorification as its final endpoint is bound to end in disaster.

All the experiences in your life- from single conversations to your broader culture- shape the microscopic details of your brain. Neurally speaking, who you are depends on where you've been. Your brain is a relentless shape-shifter, constantly rewriting its own circuitry- and because your experiences are unique, so are the vast detailed patterns in your neural networks. Because they continue to change your whole life, your identity is a moving target; it never reaches an endpoint.

There's no chance of their having a conscious glimpse of the truth as long as they refuse to disturb the things they take for granted and remain incapable of explaining them. For if your starting-point is unknown, and your end-point and intermediate stages are woven together out of unknown material, there may be coherence, but knowledge is completely out of the question.

All great human deeds both consume and transform their doers. Consider an athlete, or a scientist, or an independent business creator. In service of their goals they lay down time and energy and many other choices and pleasures; in return, they become most truly themselves. A false destiny may be spotted by the fact that it consumes without transforming, without giving back the enlarged self. Becoming a parent is one of these basic human transformational deeds. By this act, we change our fundamental relationship with the universe- if nothing else, we lose our place as the pinnacle and end-point of evolution, and become a mere link. The demands of motherhood especially consume the old self, and replace it with something new, often better and wiser, sometimes wearier or disillusioned, or tense and terrified, certainly more self-knowing, but never the same again.

It is always easy to mock 'distress,' but we are its contemporaries; we are at the endpoint of what Nous, ratio, & Logos, still today the framework for what we are, cannot have failed to show: that murder is the first thing to count on, and elimination the surest means of identification. Today, everywhere, against this black but 'enlightened' background, remaining reality is disappearing in the mire of a 'globalized' world. Nothing, not even the most obvious phenomena, not even the purest, most wrenching love, can escape this era's shadow: a cancer of the subject, whether in the ego or in the masses...

To apply quantum theory to the entire universe... is tricky... particles of matter fired at a screen with two slits in it... exhibit interference patterns just as water waves do. Feynman showed that this arises because a particle does not have a unique history. That is, as it moves from its starting point A to some endpoint B, it doesn’t take one definite path, but rather simultaneously takes every possible path connecting the two points. From this point of view, interference is no surprise because, for instance, the particle can travel through both slits at the same time and interfere with itself. In this view, the universe appeared spontaneously, starting off in every possible way.

If I am in a state of becoming, it has no endpoint. I imagine replacing the memories of everyone I've ever spoken to with the impression that they have only ever seen me as a being clothed in light. In the early part of the twentieth century, homophobes and eugenicists joined forces to study what they called inversion, an early term for homosexuality, gender nonconformity, and transness. They believed they could read and police queerness on the body. Maybe this is why I don't want to make myself legible. I want to erase the meanings that have been ascribed to my breath, to my sweat, to my hair and fat and skin. I trace the green veins in my neck that branch down into my breasts as feathers. I am painting myself as the bird that, to the world outside this room, does not exist. I draw myself clothed in wings and tell myself that even the angels are sexless.

The only possible demand at the endpoint of deconstruction is to deconstruct some more. And it seems possible to pull apart and find cause for resentment endlessly. Certainly, that is the hope of the deconstructionists, who now scour the world of art and look for symbols of rape, male dominance, privilege, racism, and much more.10 And of course they find things to occupy their time.

It made the kids at camp much more enthusiastic and cooperative when they had ego goals to fulfill, I'm sure, but ultimately that kind of motivation is destructive. Any effort that has self-glorification as its final endpoint is bound to end in disaster. Now we're paying the price. When you try to climb a mountain to prove how big you are, you almost never make it. And even if you do it's a hollow victory. In order to sustain victory you have to prove yourself again and again in some other way, and again and again and again, driven forever to fill a false image, haunted by the fear that the image is not true and someone will find out. That's never the way.

Life is a process, not an endpoint.

By adapting and adjusting to randomness, you shape but do not control your endpoint.

Sometimes the endpoint is the startpoint

Take my hand, my love. On sinews of air we tread Aught but distance our guide With no tempo to our gait No endpoint drawn Neither plot nor plan

knew. Everything is in a constant state of atrophy. And yet the decay had no bottom, no endpoint. It seemed there was always room for things to worsen. Unless

the human is an endpoint

I am trying to live without a preoccupation for endpoints.

[A] life full of goals and end-points is like trying to abate one's hunger by eating merely the two precise ends of a banana. The concrete reality of the banana is, on the contrary, all that lies between the two ends, the journey as it were[.] Furthermore, when the time and space between destinations are cut out, all destinations tend to become ever more similar.

The growth of a tree depends on the climate, but I make my own weather. I control my own fate,” he wrote, adding, “You can’t change the starting point of your life, but with study and hard work, you can change the endpoint!

the unwillingness to lay out a precise path to the desired end—the repeated postponement of any discussion of the itinerary to be followed, the stages along the way, or the ultimate endpoint—may well derail the entire process.

Suicide. This is the exact opposite of last time, for this time I'm experiencing a kind of pleasure in life, in being alive, a pleasure in living that I've never experienced before, and I'm hopeful and confident that I can become someone with dignity. I know now why I couldn't change certain characteristics and certain things about myself, but it's not a problem anymore. Certain pathways I failed to open in the past have now opened. My whole self is radiating light. I see with clarity. I understand the cause and effect of the last year. What I had imagined I've now attained. It's as if I can see my life right in front of my eyes, and all I have to do is reach out and draw it in... Now I don't feel the acute pain I felt before; I feel enlightened, at peace. It's as if I've instantly found the secret of "Suffering", how to bear it and how to endure it... Yes, this time I've decided to kill myself not because I can't live with suffering and not because I don't enjoy being alive. I love life passionately, and my wish to die is a wish to live... Yes, I've chosen suicide. The endpoint of this process of "Forgiveness". Not to punish anyone or to protest a wrong. I've chosen suicide with a clarity I've never possessed before, with a rational resolve and sense of calm, in order to pursue the ultimate meaning of my life, act on my belief about the beauty between two people... I take complete responsibility for my life, and even if my physical body disappears upon death, I don't believe my spirit will disappear. As long as I have loved people fully, then I can be content fading into "Nothingness". If I'm using death to express my passion for life, then I still don't love her enough, don't love life enough. and I will reincarnate in a different form to love her and to be part of her life... So the death of my flesh really doesn't mean anything. Doesn't solve anything. Is this a tragedy? Will there be tragedy?

Though we’re not yet sure why, tapping seems to turn off the amygdala’s alarm—deactivating the brain’s arousal pathways. Tapping on the meridian endpoints sends a calming response to the body, and the amygdala recognizes that it’s safe. What’s more, tapping while experiencing—or even discussing—a stressful event counteracts that stress and reprograms the hippocampus, which compares past threats with present signals and tells the amygdala whether or not the present signal is an actual threat.

Love, that most banal of things, that most clichéd of religious motivations, had more power—Sol now knew—than did strong nuclear force or weak nuclear force or electromagnetism or gravity. Love was these other forces, Sol realized. The Void Which Binds, the subquantum impossibility that carried information from photon to photon, was nothing more or less than love. But could love—simple, banal love—explain the so-called anthropic principle which scientists had shaken their collective heads over for seven centuries and more—that almost infinite string of coincidences which had led to a universe that had just the proper number of dimensions, just the correct values on electron, just the precise rules for gravity, just the proper age to stars, just the right prebiologies to create just the perfect viruses to become just the proper DNAs—in short, a series of coincidences so absurd in their precision and correctness that they defied logic, defied understanding, and even defied religious interpretation. Love? For seven centuries the existence of Grand Unification Theories and hyperstring post-quantum physics and Core-given understanding of the universe as self-contained and boundless, without Big Bang singularities or corresponding endpoints, had pretty much eliminated any role of God—primitively anthropomorphic or sophisticatedly post-Einsteinian—even as a caretaker or pre-Creation former of rules. The modern universe, as machine and man had come to understand it, needed no Creator; in fact, allowed no Creator. Its rules allowed very little tinkering and no major revisions. It had not begun and would not end, beyond cycles of expansion and contraction as regular and self-regulated as the seasons on Old Earth. No room for love there.

When one makes a radical life change, one does not submit oneself to be changed by some transformative event or object; one’s agency runs all the way through to the endpoint. The nature of that agency, as I shall argue, is one of learning: coming to acquire the value means learning to see the world in a new way. But this, in turn, means that the process of valuing motherhood and the process of becoming a mother are not two separate events flanking a moment of decision, but rather one and the same process

Snowden put it like this in an online Q&A in 2013: “Encryption works. Properly implemented strong crypto systems are one of the few things that you can rely on. Unfortunately, endpoint security is so terrifically weak that NSA can frequently find ways around it.

The ending shouldn't determine the meaning of anything, a story or a life. Logically, I don't think it can--didn't Heidegger say something to that effect? That the meaning of all our moments cannot be contingent upon an end-point over which we have no control? That if we are happy right now, that means something, even if we die tomorrow? Narrative integrity is overrated. I don't need to know that the story of my life has a happy ending to enjoy it. A good thing, too, because I hear all the characters die in the end.

For seven centuries the existence of Grand Unification Theories and hyperstring post-quantum physics and Core-given understanding of the universe as self-contained and boundless, without Big Bang singularities or corresponding endpoints, had pretty much eliminated any role of God—primitively anthropomorphic or sophisticatedly post-Einsteinian—even as a caretaker or pre-Creation former of rules. The modern universe, as machine and man had come to understand it, needed no Creator; in fact, allowed no Creator. Its rules allowed very little tinkering and no major revisions. It had not begun and would not end, beyond cycles of expansion and contraction as regular and self-regulated as the seasons on Old Earth

Failure is not an end-point, but amendment to suit your success

There are still many white mountains to cross, but I am on my way home.

Stafford's Hypothesis on The Transference of Existence: Even if you self-isolated, stood still, and held your breath after traveling into the past, you would still be a pebble diverting the flow of time in some way. The very transference of existence via wormholes, not interaction with past actors or events, creates paradoxes. Time Transference has three stages: 1. The distance traversed between the origin or starting point of the wormhole and the rip in the Chronosphere (space-time continuum). 2. The transference of biological material through the rip in the Chronosphere without damage to or mutation of the genetic code of the chrono-commuter. 3. Arrival at the endpoint of the time transference - the reconstruction of the chrono-commuter's genetic material and the sealing of the rip in the Chronosphere.

German philosophy was almost at the very root of the problem. The sense of neurasthenia felt in the late 19th century was in part created by a weariness of philosophy and not only because there was an awareness that there was so much to think about, but because german thought was already characterized by a weightiness that too easily transferred in weariness, and even fatalism. There are of course many reasons for this, but among them is the peculiarly german pursuit of continuously, relentlessly, pursuing ideas to their endpoint; wherever that might lead. This tendency also has an expression in german: Drang nach dem absoluten ('the drive towards the absolute'). Again it is not a phrase that the English or English philosophy would use, but it aptly sums up that habit of pushing and pushing ideas until they can then reach what can then seem to be an unavoidable and even predetermined endpoint.

Bitcoin is a dumb network supporting really smart devices, and that is an incredibly powerful concept because bitcoin pushes all of the intelligence to the edge. It doesn’t care if the bitcoin address is the address of a multimillionaire, the address of a central bank, the address of a smart contract, the address of a device, or the address of a human. It doesn’t know. It doesn’t care if the transaction is carrying lots of money or not much money at all. It doesn’t care if the address is in Kuala Lumpur or downtown New York. It doesn’t know, it doesn’t care.​ It moves money from one address to another based on a simple locking script. And that means that if you want to build a new application on top of bitcoin, you can upgrade the devices and you can build an application. You don’t need to ask for anyone’s permission to innovate. ​ ​Write the app, launch it on your endpoint, and bitcoin will route it, because bitcoin is a dumb network. That is the power of innovation on the internet. It’s innovation without permission. It’s innovation without central approval. It’s innovation without a broad network upgrade. And that means bitcoin is not a specific financial network. It’s not a financial network for large transactions or small transactions, fast transactions or slow transactions. It’s whatever you want to use it for, based upon what you choose to do at the endpoint.

Any effort that has self-glorification as its final endpoint is bound to end in disaster… When you try to climb a mountain to prove how big you are, you almost never make it. And even if you do it’s a hollow victory. In order to sustain the victory you have to prove yourself again and again in some other way, and again and again and again, driven forever to fill a false image, haunted by the fear that the image is not true and someone will find out. That’s never the way.

All the experiences in your life – from single conversations to your broader culture – shape the microscopic details of your brain. Neurally speaking, who you are depends on where you’ve been. Your brain is a relentless shape-shifter, constantly rewriting its own circuitry – and because your experiences are unique, so are the vast, detailed patterns in your neural networks. Because they continue to change your whole life, your identity is a moving target; it never reaches an endpoint.

But our friend Bassus stays sharp minded. Philosophy furnishes him with this: to be cheerful when death comes in view, to stay strong and happy no matter what one’s bodily condition.... Bassus says that it’s as silly to fear death as to fear old age, for just as age follows youth.... Bassus says that it’s as silly to fear death as to fear old age, for just as age follows youth, so death follows age. Whoever doesn’t want to die, doesn’t want to live. Life is granted with death as its limitation; it’s the universal endpoint.

Richard Lewontin describes it like this . . . Much of the uncertainty of evolution arises from the existence of multiple possible pathways even when external conditions are fixed. It is a prejudice of evolutionists who give adaptive explanations of the features of organisms that every difference between species must be a consequence of different selective forces that operated on them. . . . Populations subject to identical selective conditions may arrive at quite different evolutionary endpoints, so that the observation that two species differ is not prima facie evidence that they were adaptively differentiated.

I am not speaking strictly of slavery here, but of that process that dislodges people from the webs of mutual commitment, shared history, and collective responsibility that make them what they are, so as to make them exchangeable--that is, to make it possible to make them subject to the logic of debt. Slavery is just the logical end-point, the most extreme from of such disentanglement. But for that reason it provides us with a window on the process as a whole. What's more, owing to its historical role, slavery has shaped our basic assumptions and institutions in ways that we are no longer aware of and whose influence we would probably never wish to acknowledge if we were. If we have become a debt society, it is because the legacy of war, conquest, and slavery has never completely gone away. It's still there, lodged in our most intimate conceptions of honor, property, even freedom. It's just that we can no longer see that it's there.

By tracing the early history of USCYBERCOM it is possible to understand some of the reasons why the military has focused almost completely on network defense and cyber attack while being unaware of the need to address the vulnerabilities in systems that could be exploited in future conflicts against technologically capable adversaries. It is a problem mirrored in most organizations. The network security staff are separate from the endpoint security staff who manage desktops through patch and vulnerability management tools and ensure that software and anti-virus signatures are up to date. Meanwhile, the development teams that create new applications, web services, and digital business ventures, work completely on their own with little concern for security. The analogous behavior observed in the military is the creation of new weapons systems, ISR platforms, precision targeting, and C2 capabilities without ensuring that they are resistant to the types of attacks that USCYBERCOM and the NSA have been researching and deploying. USCYBERCOM had its genesis in NCW thinking. First the military worked to participate in the information revolution by joining their networks together. Then it recognized the need for protecting those networks, now deemed cyberspace. The concept that a strong defense requires a strong offense, carried over from missile defense and Cold War strategies, led to a focus on network attack and less emphasis on improving resiliency of computing platforms and weapons systems.

None of that matters right now. Don’t give it another thought. All that matters now is you and me. You know you are a mess. You are a sinner. Your entire existence has been built around you. Step in out of that storm. Let your heart crack open to Joy. I was punished so that you don’t have to be. I was arrested so you could go free. I was indicted so you could be exonerated. I was executed so you could be acquitted. And all of that is just the beginning of my love. That proved my love, but it’s not an endpoint; it’s only the doorway into my love. Humble yourself enough to receive it. Plunge your parched soul into the sea of my love. There you will find the rest and relief and embrace and friendship your heart longs for. The wraparound category of your life is not your performance but God’s love.

The thought of experiencing Kalachakra as expressed by Maria Sabina stretches the boundaries of believability, but the subjective reports of a timeless, infinite psychedelic space where the size of the universe is revealed and everything in the past and the future has already occurred is common enough to conclude that this experience is not only possible, but that it might be the end-point of expanded human consciousness

Woke is not merely a state of awareness; it is a force that dismantles the walls of ignorance and complacency. It is the unwavering commitment to truth, justice, and equality, igniting a flame within the hearts of those who seek a better world. To be woke is to rise above the shadows of indifference and confront the uncomfortable realities that permeate our society. It is to acknowledge the deep-rooted biases, systemic injustices, and the pervasive discrimination that persistently plague our communities. Woke is the courage to challenge the status quo, to question the narratives that uphold oppression, and to demand accountability from those who hold power. It is the unwavering belief that every voice matters, regardless of race, gender, or social standing. Woke is the realization that progress requires action, not just words. It is the recognition that the fight for justice extends beyond hashtags and viral trends. It is a constant pursuit of education, empathy, and empathy and the willingness to stand up for what is right, even in the face of adversity. Woke is a movement that refuses to be silenced. It is the collective power of individuals coming together to amplify marginalized voices, to challenge the systems that perpetuate inequality, and to build a future where everyone has an equal opportunity to thrive. Being woke is not an endpoint; it is a lifelong journey. It is the commitment to unlearn and relearn, to listen and understand, and to continuously evolve in the pursuit of a more inclusive and equitable world. So, let us embrace our woke-ness, not as a trend or a buzzword, but as a guiding principle in our lives. Let us use our awareness to foster meaningful change, to uplift the marginalized, and to build bridges where there were once divides. For in our collective awakening lies the power to reshape the world, to create a future where justice, compassion, and equality prevail. Let us be woke, let us be bold, and let us be the catalysts of a brighter tomorrow.

So the question arose now, as it had in the wake of the Mongol holocaust: if the triumphant expansion of the Muslim project proved the truth of the revelation, what did the impotence of Muslims in the face of these new foreigners signify about the faith? With this question looming over the Muslim world, movements to revive Islam could not be extricated from the need to resurrect Muslim power. Reformers could not merely offer proposals for achieving more authentic religions experiences. They had to expound on how the authenticity they proposed would get history back on course, how their proposals would restore the dignity and splendor of the Umma, how they would get Muslims moving again toward the proper endpoint of history: perfecting the community of justice and compassion that flourished in Medina in the original golden moment and enlarging it until it included all the world. Many reformers emerged and many movements bubbled up, but all of them can sorted into three general sorts of responses to the troubling question. One response was to say that what needed changing was not Islam, but Muslims. Innovation, alterations, and accretions had corrupted the faith, so that no one was practicing the true Islam anymore. What Muslims needed to do was to shut out Western influence and restore Islam to its pristine, original form. Another response was to say that the West was right. Muslims had gotten mired in obsolete religious ideas; they had ceded control of Islam to ignorant clerics who were out of touch with changing times; they needed to modernize their faith along Western lines by clearing out superstition, renouncing magical thinking, and rethinking Islam as an ethical system compatible with science and secular activities. A third response was to declare Islam the true religion but concede that Muslims had certain things to learn from the West. In this view, Muslims needed to rediscover and strengthen the essence of their own faith, history and traditions, but absorb Western learning in the fields of science and technology. According to this river of reform, Muslims needed to modernize but could do so in a distinctively Muslim way: science was compatible with the Muslim faith and modernization did not have to mean Westernization.

Auschwitz has also become the standard shorthand of the Holocaust because, when treated in a certain mythical and reductive way, it seems to separate the mass murder of Jews from human choices and actions. Insofar as the Holocaust is limited to Auschwitz, it can be isolated from most of the nations it touched as well as from the landscapes it altered. The gates and walls of Auschwitz can seem to contain an evil that, in fact, extended from Paris to Smolensk. Auschwitz, a German word defining a bit of territory that before and after the war was in Poland, does not seem like an actual place. It is surrounded by mental as well as physical barbed wire. Auschwitz calls to mind mechanized killing, or ruthless bureaucracy, or the march of modernity, or even the endpoint of enlightenment. This makes the murder of children, women, and men seem like an inhuman process in which forces larger than the human were entirely responsible. When the mass murder of Jews is limited to an exceptional place and treated as the result of impersonal procedures, then we need not confront the fact that people not very different from us murdered other people not very different from us at close quarters.

As many speakers noted, this tool wasn’t particularly well suited for assessing outcomes of a psychiatric drug. How could a study of a neuroleptic possibly be “double-blind”? The psychiatrist would quickly see who was on the drug and who was not, and any patient given Thorazine would know he was on a medication as well. Then there was the problem of diagnosis: How would a researcher know if the patients randomized into a trial really had “schizophrenia”? The diagnostic boundaries of mental disorders were forever changing. Equally problematic, what defined a “good outcome”? Psychiatrists and hospital staff might want to see drug-induced behavioral changes that made the patient “more socially acceptable” but weren’t to the “ultimate benefit of the patient,” said one conference speaker.11 And how could outcomes be measured? In a study of a drug for a known disease, mortality rates or laboratory results could serve as objective measures of whether a treatment worked. For instance, to test whether a drug for tuberculosis was effective, an X-ray of the lung could show whether the bacillus that caused the disease was gone. What would be the measurable endpoint in a trial of a drug for schizophrenia? The problem, said NIMH physician Edward Evarts at the conference, was that “the goals of therapy in schizophrenia, short of getting the patient ‘well,’ have not been clearly defined.

The real rivalry between Britain and France in the nineteenth and twentieth centuries was about commercial and political power. They sought to achieve their aims, however, in very different ways. The British were mostly interested in money and therefore mainly indifferent to the cultures of the ‘natives’ they colonized, subjugating them by force of arms when and if necessary. The French, in contrast, controlled their colonies by pursuing the ‘civilizing mission’, effectively seeking to make their subjects culturally French. Of course the French plundered where they could, but there was an added strategic urge to extend the concept of ‘Frenchness’ across the world. Furthermore, under the rigidities of the French educational system, there could be no argument about what this identity meant. The absurd end-point of this policy was Berber Muslim students in the hills of Algeria, who had never been to France, reading about their ‘Gaulish ancestors’. The comedy soon turns tragic when this cultural cosh splinters individual identity; as we shall see, such psychic trauma is the key to understanding not just the killing-jar of Algeria but the entire French sphere of influence in the Arab world.

The watcher’s eyes are likely to swivel forward in a sequence of stately turns as the screen’s pixel glows: each quarter-ounce mass of eyeball tugged by six flat muscles, in a glissando slide within the slippery fat lining the orbital cavity. The eye blinks, the widened pupils are in position, and the incoming electromagnetic waves roar in. Ripping through the thin layer of the cornea, they decelerate slightly, with their outermost edges forming a nearly flat plane as they travel inward, carrying the as-yet-undetected signal from the screen deep into the waiting human. The waves continue through the liquid of the aqueous humor and on to the gaping hole of the pupil. The human may have squinted to avoid the glare, but human reflexes work at the rate of slow thousandths of a second and are no match for these racing intruders. The pupil is crossed without obstruction. The stiff lens just below focuses the incoming waves even more, sending them into the inland sea of the jellylike vitreous humor deeper down in the eye. A very few of the incoming electric waves explode against the organic molecules in their way, but most simply whirl through those soft biological barriers and continue straight down, piercing the innermost wrapping of the eyeball, till they reach the end-point of their journey: the fragile, stalklike projection from the living brain known as the retina. And deep inside there, in the dark, barely slowed from their original 670 million mph, the waves splatter into the ancient, moist blood vessels and cell membranes, and something unexpected happens. An electric current switches on.

Having renounced theism, liberal thinkers have concocted theories in which their values are the end-point of history. But the sorcery of 'social science' cannot conceal the fact that history is going nowhere in particular. Many such end-points have been posited, few of them in any sense liberal. The final stage of history for Comte was an organic society like that which he imagined had existed in medieval times, but based in science. For Marx, the end-point was communism—a society without market exchange or state power, religion or nationalism. For Herbert Spencer, it was minimal government and worldwide laissez-faire capitalism. For Mill, it was a society in which everyone lived as an individual unfettered by custom of public opinion. These are very different end-points, but they have one thing in common. There is no detectable movement towards any of them. As in the past the world contains a variety of regimes—liberal and illiberal democracies, theocracies and secular republics, nation-states and empires, and all manner of tyrannies. Nothing suggests that the future will be any different. This has not prevented liberals from attempting to install their values throughout the world in a succession of evangelical wars. Possessed by chimerical visions of universal human rights, western governments have toppled despotic regimes in Afghanistan, Iraq and Libya in order to promote a liberal way of life in societies that have never known it. In doing so they destroyed the states through which the despots ruled, and left nothing durable in their place. The result has been anarchy, followed by the rise of new and often worse kinds of tyranny. Liberal societies are not templates for a universal political order but instances of a particular form of life. Yet liberals persist in imagining that only ignorance prevents their gospel from being accepted by all of humankind—a vision inherited from Christianity. They pass over the fact that liberal values have no very strong hold on the societies in which they emerged. In leading western institutions of learning, traditions of toleration and freedom of expression are being destroyed in a frenzy of righteousness that recalls the iconoclasm of Christianity when it came to power in the Roman empire. If monotheism gave birth to liberal values, a militant secular version of the faith may usher in their end. Like Christianity, liberal values came into the world by chance. If the ancient world had remained polytheistic, humankind could have been spared the faith-based violence that goes with proselytizing monotheism. Yet without monotheism, nothing like the liberal freedoms that have existed in some parts of the world would have emerged. A liberal way of life remains one of the more civilized ways in which human beings can live together. But it is local, accidental, and mortal, like the other ways of life human beings have fashioned for themselves and then destroyed.

One persistent attempt to find a thread in the history of mankind focuses on the notion of Reason. Human history, on this view, is the unfolding of rationality. Human thought, institutions, social organization, become progressively more rational. The idea that Reason is the goal or end-point of the development of mankind can fuse with the view that it also constitutes the principal agency which impels humanity along its path. It seems natural to suppose that changes in human life spring from growth of our ideas, our ways of thought. What is conduct if not implementation of ideas? If we improve, is it not because our ideas have improved? Though somewhat suspect as the fruit of vainglorious self-congratulation by nineteenth century Europeans, the role of thought and reason still deserves some consideration. The problems and difficulties facing a reason-centred view of history are considerable. No doubt the idea is far less popular now than it was in the heady days of rationalistic optimism, which stretched, in one form or another, from the late eighteenth to the early twentieth centuries. But, in a sober and not necessarily optimistic form, it remains necessary to attempt some kind of sketch of the cognitive transformation of mankind, from the days of hunting to those of computing. The nature of our cognitive activities has not remained constant: not only have things changed, but the change has also been deep and fundamental. It is not merely a matter of more of the same. The changes that have occurred have been changes in kind. A convenient baseline or starting point for the discussion of this problem is provided by the blatant absurdity of some at least of the beliefs of primitive man. Many of us like to think that the standards of what is acceptable in matters of belief have gone up, and that the advance of reason in history is manifest in this raising of standards. We have become fastidious and shrink from the beliefs of our distant ancestors, which strike us as absurd. Perhaps, so as not to prejudge an important issue, one ought to say-it is the translations frequently offered of some of the beliefs of some primitive men which now seem so absurd. It may be—and some have indeed argued this—that the absurdity is located not in the original belief itself but in its translation, inspired by a failure to understand the original context. On this view, it is the modern translator, and not the savage, who is guilty of absurdity.

One persistent attempt to find a thread in the history of mankind focuses on the notion of Reason. Human history, on this view, is the unfolding of rationality. Human thought, institutions, social organization, become progressively more rational. The idea that Reason is the goal or end-point of the development of mankind can fuse with the view that it also constitutes the principal agency which impels humanity along its path. It seems natural to suppose that changes in human life spring from growth of our ideas, our ways of thought. What is conduct if not implementation of ideas? If we improve, is it not because our ideas have improved? Though somewhat suspect as the fruit of vainglorious self-congratulation by nineteenth century Europeans, the role of thought and reason still deserves some consideration. The problems and difficulties facing a reason-centred view of history are considerable. No doubt the idea is far less popular now than it was in the heady days of rationalistic optimism, which stretched, in one form or another, from the late eighteenth to the early twentieth centuries. But, in a sober and not necessarily optimistic form, it remains necessary to attempt some kind of sketch of the cognitive transformation of mankind, from the days of hunting to those of computing. The nature of our cognitive activities has not remained constant: not only have things changed, but the change has also been deep and fundamental. It is not merely a matter of more of the same. The changes that have occurred have been changes in kind. A convenient baseline or starting point for the discussion of this problem is provided by the blatant absurdity of some at least of the beliefs of primitive man. Many of us like to think that the standards of what is acceptable in matters of belief have gone up, and that the advance of reason in history is manifest in this raising of standards. We have become fastidious and shrink from the beliefs of our distant ancestors, which strike us as absurd. Perhaps, so as not to prejudge an important issue, one ought to say - it is the translations frequently offered of some of the beliefs of some primitive men which now seem so absurd. It may be — and some have indeed argued this — that the absurdity is located not in the original belief itself but in its translation, inspired by a failure to understand the original context. On this view, it is the modern translator, and not the savage, who is guilty of absurdity.

What is the wisest choice for a personal life goal? Should a person seek self-actualization or self-realization? Perhaps neither goal is a realistic objective, especially if human beings lack free will. What I do know is that there is dark pit so deep inside myself that I must fill it. I can pad this black hole with dread or pleasure, booze or drugs, religion or vice, action or indolence, love or hatred. Alternatively, I can fill bleakness and emptiness by increasing self-awareness and ascertain my role in the world. With limited energy resources and lack of mental acuity, I might never attain a plane of higher consciousness. I fear remaining forever blocked in a state of psychological deadlock, forevermore exhibiting prolonged mental, emotional, and behavioral disorders and plagued by psychogenic abnormalities brought about from social rejection, grief, vocational lapses, and economic and marital setbacks. In a state of mental incapacity, I might lack the ability to blunt immediate personal destruction. I need to begin a journey that leads to a higher state of awareness, and personal survival depends upon how much progress I achieve purging my mind of falsities and other toxic impurities. While personal survival necessities moving forward in order to discover a mental state of silent stasis and reach the desired endpoint of emotional equanimity, perhaps I will never achieve a mirror-like purity of the mind that is capable of reflecting the world as it really is, without distortion by a corrupted mind.

Holbrook broke the silence. “All for nothing,” he said. “What’s that?” Farid said. “All the treatments. The pain, the despair. It was all for nothing. She’s going to die anyway.” “I’m sorry, Pete,” Farid muttered. “Sorry again. You didn’t give her cancer, you know? That’s all anyone can say, though. ‘I’m sorry.’ You’re not responsible.” “I’m sorry anyway.” Sarah put a hand on Holbrook’s arm. “Freedom,” she said. “What?” “We’re going to lose anyway, no matter what we do, so we’re free to stop trying to win.” She sat up a little straighter, tugged on her shirt, smoothed out her skirt. “That’s what we’ve been talking about all this time, isn’t it?” Holbrook went quiet again and Farid was afraid Sarah might have alienated him. That’s what happens when you say something true. Nobody can hear it; they turn away from you, looking for a lie that’s easier to bear.

I don't want to progress, I want to regress. [...] Do you know why I called my first book Tropic of Cancer? It was because to me cancer symbolizes the disease of civilization, the endpoint of the wrong path, the necessity to change course radically, to start completely over from scratch... Yes, from scratch, no question about it, for better or for worse... What I want is to halt evolution, to go backward down the path we have taken, to back to the world before childhood, to regress, regress, regress, further and further, until we get to the place we have only lately left behind, where culture and civilization do not figure... It is time that we start to think, to feel, to see the universe in a way that is uncultivated, primitive - but this is also without doubt the most difficult thing in the world to do.

Exponential Backoff was a huge part of the successful functioning of the ALOHAnet beginning in 1971, and in the 1980s it was baked into TCP, becoming a critical part of the Internet. All these decades later, it still is. As one influential paper puts it, “For a transport endpoint embedded in a network of unknown topology and with an unknown, unknowable and constantly changing population of competing conversations, only one scheme has any hope of working—exponential backoff.

The eureka moment is not the endpoint of innovation, it is the start of perhaps the most fascinating stage of all.

Neurally speaking, who you are depends on where you’ve been. Your brain is a relentless shape-shifter, constantly rewriting its own circuitry – and because your experiences are unique, so are the vast, detailed patterns in your neural networks. Because they continue to change your whole life, your identity is a moving target; it never reaches an endpoint.

You can think of Mountebank as a small software appliance that is programmable via HTTP. The fact that it happens to be written in NodeJS is completely opaque to any calling service. When it launches, you send it commands telling it what port to stub on, what protocol to handle (currently TCP, HTTP, and HTTPS are supported, with more planned), and what responses it should send when requests are sent. It also supports setting expectations if you want to use it as a mock. You can add or remove these stub endpoints at will, making it possible for a single Mountebank instance to stub more than one downstream dependency.

We used to have this self-centred idea that Western democracies were the end-point of evolution, and we're dealing from a position of strength, and people are becoming like us. It's not that way. Because if you think this thing we have here isn't fragile you are kidding yourself. This, '- and here Jamison takes a breath and waves his hand around to denote Maida Vale, London, the whole of Western civilization, -'this is fragile.

An aligned organization is impossible to achieve if the strategy is not clear, because strategy is the endpoint to which the rest of the organization is directed. When leaders set about to align their organizations, they often discover that they are not resolved about their strategy. They may be very clear about their financial targets. They may have precise numbers representing their growth plans. They may be sure of the capital initiatives and other initiatives they have planned to pursue in the short- or long-term. But if your team cannot exactly articulate why customers choose you over others—or in the case of nonprofit organizations, what your beneficiaries rely on you to do that no one else does for them—then you are not yet capable of alignment. Everyone on the executive team and beyond should be able to state in explicit terms how you intend to be unique in customers' eyes.

Take whatever job you can at one of those companies. Don’t worry too much about the title—focus on the work. If you get a foot in the door at a growing company, you’ll find opportunities to grow, too. Just whatever you do, don’t become a “management consultant” at a behemoth like McKinsey or Bain or one of the other eight consultancies that dominate the industry. They all have thousands upon thousands of employees and work almost exclusively with Fortune 5000 companies. These corporations, typically led by tentative, risk-averse CEOs, call in the management consultants to do a massive audit, find the flaws, and present leadership with a new plan that will magically “fix” everything. What a fairy tale—don’t get me started. But to many new grads, it sounds perfect: you get paid incredibly well to travel around the world, work with powerful companies and executives, and learn exactly how to make a business successful. It’s an alluring promise. Parts of it are even true. Yes, you get a nice paycheck. And yes, you get plenty of practice pitching important clients. But you don’t learn how to build or run a company. Not really. Steve Jobs once said of management consulting, “You do get a broad cut at companies but it’s very thin. It’s like a picture of a banana: you might get a very accurate picture but it’s only two dimensions, and without the experience of actually doing it you never get three dimensional. So you might have a lot of pictures on your walls, you can show it off to your friends—I’ve worked in bananas, I’ve worked in peaches, I’ve worked in grapes—but you never really taste it.” If you do choose to go that route and find yourself at one of the Big Four or the other top six firms, then that is of course your choice. Just know before you go what you want to learn and the experiences you need for your next chapter. Don’t get stuck. Management consulting should never be your endpoint—it should be a way station, a brief pause on your journey to actually doing something. Making something. To do great things, to really learn, you can’t shout suggestions from the rooftop then move on while someone else does the work. You have to get your hands dirty. You have to care about every step, lovingly craft every detail. You have to be there when it falls apart so you can put it back together. You have to actually do the job. You have to love the job.

A small step in the right direction.

Salvation Without Christ The logical endpoint of Perennialism is that you don’t need Jesus Christ in order to be saved. After all, those who see nothing new in Christ are just as likely to settle on Buddha, Krishna, Dionysus, or St. Germain as their spiritual focus.

Genomics has transformed the biological sciences. From epidemiology and medicine to evolution and forensics, the ability to determine an organism’s complete genetic makeup has changed the way science is done and the questions that can be asked of it. Far and away the most celebrated achievement of genomics is the Human Genome Project, a technologically challenging endeavour that took thousands of scientists around the world thirteen years and ~US$3 billion to complete. In 2000, American President William Clinton referred to the resulting genome sequence as ‘the most important, most wondrous map ever produced by humankind.’ Important though it was, this ‘map’ was a low-resolution first pass—a beginning not an endpoint. As of this writing, thousands of human genomes have been sequenced, the primary goals being to better understand our biology in health and disease, and to ‘personalize’ medicine. Sequencing a human genome now takes only a few days and costs as little as US$1,000. The genomes of simple bacteria and viruses can be sequenced in a matter of hours on a device that fits in the palm of your hand. The information is being used in ways unimaginable only a few years ago.

Out in the modern world, no matter how much we want to help others, we are distracted from the service mindset by the desire to be financially and emotionally stable and secure. If you’re lost and disconnected, your service will be cumbersome and less fulfilling. But when is the time right? Will it ever be right? Internal exploration has no endpoint. It’s an ongoing practice. Your problems will never be completely solved.

Those fantasies, and that rage, eclipsed the grief and love I felt for my mother. My memories of her were becoming dimmer with time, and it was easier to feel fear and anger, because they seemed to have an endpoint: the trial, if it would ever come. Sadness was more dangerous, because I knew it would never end.

It doesn’t matter to people in Clinton how destitute they are, how fundamentally poor the soil is, how frayed its social safety net. It doesn’t matter that the antigovernment sentiment they espouse is heading to a nihilistic endpoint calling on the government to cut valuable programs they use themselves. Or that their outrage over taxation only helps the kind of wealthy people who don’t live in Clinton. It doesn’t matter to them that they have more in common with poor people of color than with rich white people. The white women in this community don’t seem concerned that the systems they support shield their abusers and circumscribe their lives. Their inheritance came down to them as land, so that’s what they want to protect. They concentrate on their own personal redemption, even as their communities are dying. It makes them withdraw from one another, ever further from a sense of community, so that people like Darci, who suffer the most, struggle to find anything safe to grab on to.

Christian nationalism exploits and intensifies inequality, and dominionism is its logical endpoint and the actual engine of the so-called culture wars.

As individuals progress on their adventure into these areas, their analytical overlay (view of reality) will find these sorts of "balanced uncertainties" quite ordinary. This is called "Flow State Logic" or potentially even "Field State Logic" wherein "Everything Exists as a Routing instruction" rather than a finite endpoint.

The strangest thing about therapy is that it's structured around an ending. It begins with the knowledge that our time together is finite, and the successful outcome is that patients reach their goals and leave. The goals are different for each person, and therapists talked to their patients about what those goals are. Experiencing less anxiety? Relationships going more smoothly? Being kinder to yourself? The endpoint depends on the patient. In the best case, the ending feels organic. There might be more to do, but we've done a lot, enough. The patient feels good-- more resilient, more flexible, more able to navigate daily life. We've helped them hear the questions they didn't even know they were asking: Who am I? What do I want? What's in my way? It seems silly, though, to deny that therapy is also about forming deep attachments to people and then saying goodbye. Sometimes therapists find out what happens afterward, if patients come back at a later point in their lives. Other times we're left to wonder. How are they doing? Is Austin thriving after leaving his wife and coming out as a gay man in his late thirties? Is Janet's husband with Alzheimer's still alive? Did Stephanie stay in her marriage? There are so many stories left unfinished, so many people I think about but will never see again.

I do not consider SET an endpoint in the problem-solving process. As others read my work and understand how SET came to be, it is my hope they will continue to evolve SET or develop new and better approaches for evaluating complex interventions acting as systems.

Property rights, land ownership, and gun ownership are all tied up in this political worldview. It doesn’t matter to people in Clinton how destitute they are, how fundamentally poor the soil is, how frayed its social safety net. It doesn’t matter that the antigovernment sentiment they espouse is heading to a nihilistic endpoint calling on the government to cut valuable programs they use themselves. Or that their outrage over taxation only helps the kind of wealthy people who don’t live in Clinton. It doesn’t matter to them that they have more in common with poor people of color than with rich white people. The white women in this community don’t seem concerned that the systems they support shield their abusers and circumscribe their lives. Their inheritance came down to them as land, so that’s what they want to protect. They concentrate on their own personal redemption, even as their communities are dying. It makes them withdraw from one another, ever further from a sense of community, so that people like Darci, who suffer the most, struggle to find anything safe to grab on to.

how can there be an endpoint to love and loss? Do we even want there to be? The price of loving so deeply is feeling so deeply—but it’s also a gift, the gift of being alive.

CRP is turning out to be a much better predictor of cardiovascular disease risk than cholesterol, even years in advance of disease onset. As a result, CRP has suddenly become quite trendy in medicine, and is fast becoming a standard endpoint to measure in general blood work on patients.

It was the difference, in other words, between a cobbler being paid to repair a shoe (a project that has a defined endpoint and a clear way to measure success) and a factory worker being compensated by the hour for performing tasks that theoretically could be repeated indefinitely. The latter creates financial incentives for people to keep working for as long as they can bear it, in order to earn more money.

An agent is a combination of data known about the actors in a request. This typically consists of a user (also known as the subject), a device (an asset used by the subject to make the request), and an application (web app, mobile app, API endpoint, etc.). Traditionally, these entities have been authorized separately, but zero trust networks recognize that policy is best captured as a combination of all participants in a request. By authorizing the entire context of a request, the impact of credential theft is greatly mitigated.

We can use both endpoints to get data from Microsoft Dynamics CRM 2015 databases. Although SOAP supports more methods, OData is easy to develop with. The following table shows the differences between OData and Modern SOAP: OData Modern SOAP Only supports CURD, Associate and Disassociate methods Supports all methods Can't access metadata Metadata can be accessed Returns 50 records per page Returns 5,000 records per page Schema names used for entities and fields while writing queries Logical names used while writing queries Easy to write and provides a better development experience

The average person quits a new habit because it becomes rather difficult to maintain. This is really why new years resolutions fail because people don’t factor in the pain and directionless feeling into the habits. They tunnel vision themselves on the end-point.

Their colony was part of the chine exodus from Earth over a thousand years ago, but it was not the endpoint of that exodus. While their group made the decision to settle at BLG-400L, the great migration continued on toward the galactic core. Our guests have described a vast city spanning many stars, a gathering of chines far beyond anything ever seen on Earth, where they have molded space and gathered unprecedented knowledge and power. They call it the Array.” “That’s

Consider, Maldacena says, a stack of three-branes, so closely spaced that they appear as a single monolithic slab-Figure 9.4-and study the behavior of strings moving in this environment. You'll recall that there are two types of strings-open snippets and closed loops-and that the end-points of open strings can move within and through branes but not off them, while closed strings have no ends and so can move freely through the entire spatial expanse. In the jargon of the field, we say that while open strings are confined to the branes, closed strings can move through the bulk of space.

Slavery and enslavement are two distinct, though related, things. Slavery represents a specific condition: the slave is quite literally owned by his master. Enslavement is a process: people are enslaved to the degree that they are deprived of their rights and the fruit of their labor. The ultimate endpoint of enslavement is slavery, but there are many points of serfdom and servitude in between. In this book I will show how Democrats went from slavery for blacks to enslavement for the whole population. Even

create our distributed interface is define and name each of the distributed endpoints in our system

One persistent attempt to find a thread in the history of mankind focuses on the notion of Reason. Human history, on this view, is the unfolding of rationality. Human thought, institutions, social organization, become progressively more rational. The idea that Reason is the goal or end-point of the development of mankind can fuse with the view that it also constitutes the principal agency which impels humanity along its path. It seems natural to suppose that changes in human life spring from growth of our ideas, our ways of thought. What is conduct if not implementation of ideas? If we improve, is it not because our ideas have improved? Though somewhat suspect as the fruit of vainglorious self-congratulation by nineteenth century Europeans, the role of thought and reason still deserves some consideration. The problems and difficulties facing a reason-centred view of history are considerable. No doubt the idea is far less popular now than it was in the heady days of rationalistic optimism, which stretched, in one form or another, from the late eighteenth to the early twentieth centuries. But, in a sober and not necessarily optimistic form, it remains necessary to attempt some kind of sketch of the cognitive transformation of mankind, from the days of hunting to those of computing. The nature of our cognitive activities has not remained constant: not only have things changed, but the change has also been deep and fundamental. It is not merely a matter of more of the same. The changes that have occurred have been changes in kind. A convenient baseline or starting point for the discussion of this problem is provided by the blatant absurdity of some at least of the beliefs of primitive man. Many of us like to think that the standards of what is acceptable in matters of belief have gone up, and that the advance of reason in history is manifest in this raising of standards. We have become fastidious and shrink from the beliefs of our distant ancestors, which strike us as absurd. Perhaps, so as not to prejudge an important issue, one ought to say-it is the translations frequently offered of some of the beliefs of some primitive men which now seem so absurd. It may be—and some have indeed argued this—that the absurdity is located not in the original belief itself but in its translation, inspired by a failure to understand the original context. On this view, it is the modern translator, and not the savage, who is guilty of absurdity.

My baby is four years old. I know that calling her a baby is really only a matter of semantics now. It’s true, she still sucks her thumb; I have a hard time discouraging this habit. John and I are finally confident that we already enjoy our full complement of children, so the crib is in the crawlspace, awaiting nieces, nephews, or future grandchildren. I cried when I took it down, removing the screws so slowly and feeling the maple pieces come apart in my hands. Before I dismantled it, I spent long vigils lingering in Annie’s darkened room, just watching her sleep, the length of her curled up small. What seems like permanence, the tide of daily life coming in and going out, over and over, is actually quite finite. It is hard to grasp this thought even as I ride the wave of this moment, but I will try. This time of tucking into bed and wiping up spilled milk is a brief interlude. Quick math proves it. Let me take eleven years - my oldest girl’s age - as an arbitrary endpoint to mothering as I know it now. Mary, for instance, reads her own stories. To her already I am becoming somewhat obsolete. That leaves me roughly 2.373 days, the six and half years until Annie’s eleventh birthday, to do this job. Now that is a big number, but not nearly as big as forever, which is how the current moment often seems. So I tuck Annie in every night. I check on Peter and Tommy, touch their crew-cut heads as they dream in their Star Wars pajamas, my twin boys who still need me. I steal into Mary’s room, awash with pink roses, and turn out the light she has left on, her fingers still curled around the pages of her book. She sleeps in the bed that was mine when I was a child. Who will she grow up to be? Who will I grow up to be? I think to myself, Be careful what you wish for. The solitude I have lost, the time and space I wish for myself, will come soon enough. I don’t want to be surprised by its return. Old English may be a dead language, but scholars still manage to find meaning and poetry in its fragments. And it is no small consolation that my lost letters still manage, after a thousand years, to find their way to an essay like this one. They have become part of my story, one I have only begun to write. - Essay 'Mother Tongue' from Brain, Child Magazine, Winter 2009

I didn’t have a clear vision of our future, or how we’d get there. I only knew that my compass pointed toward Erin, and bringing her home – wherever that was for us – was the endpoint.

There is strength in numbers, and if the public outcry grows, governments and corporations will be forced to respond. We are trying to prevent an authoritarian government like the one portrayed in Orwell's Nineteen Eighty-Four, and a corporate-ruled state like the ones portrayed in countless dystopian cyberpunk science fiction novels. We are nowhere near either of those endpoints, but the train is moving in both those directions, and we need to apply the brakes.

It is important to say that the explosion of immigrant nanny and household work was not an inevitable or even direct consequence of feminism in the United States. On the contrary, it was the endpoint of a long series of refusals on the part of government and business to meet the demands of the women's movement.

Peculiarities in Delaware’s boundaries also beset the southern boundary, the so-called Transpeninsular Line. Early inaccuracies in maps and competing bids for land among European families left the issue confused until 1751, when an east-west line was drawn across the Delmarva Peninsula. The line later served as the southern end-point of the only north-south portion of the Mason-Dixon line (the Tangent). The political demarcation has resulted in some curiosities on the border, including the town of Delmar. Split between Delaware and Maryland, the town operates a single government and services, but requires two postal codes and tax systems. It has adopted the motto, “The Little Town Too Big for One State.

He has persistently insisted on double-blind randomized placebo trials for medicines he dislikes (those that compete with his patented remedies) and airily fixed the NIAID study of remdesivir by changing the endpoints midstream to favor the drug. Dr. Fauci did not sponsor or encourage randomized trials for masks, lockdowns, or social distancing. And in the decades since he took over NIAID, he has never demanded randomized studies to confirm safety of the combined 69 vaccine doses currently on the childhood schedule.

Who will at last give evolution its God? —Pierre Teilhard de Chardin1 Christ is the end-point of the evolution, even the natural evolution, of all beings; and therefore evolution is holy. —Pierre Teilhard de Chardin2

persistently insisted on double-blind randomized placebo trials for medicines he dislikes (those that compete with his patented remedies) and airily fixed the NIAID study of remdesivir by changing the endpoints midstream to favor the drug.

In society at large, when people come out as gay they are celebrated for having arrived at their natural end-point. For most people this is a decent recognition by society that there is no problem with them being who they are: they have arrived at the place that is natural and right for them. But one oddity of this position is that anybody who is gay and then subsequently decides they are straight will be the subject not just of a degree of ostracism and suspicion, but widespread doubt

The Five Es Explore The more opportunities you explore, the more opportunities you can create. Endeavor Your journey may not be the shortest distance. When you endeavor, you focus on your own unique journey. Experiment Keep experimenting to find the right formula, the right solution, and the right choice for you. Embrace Embrace opportunities, people, and obstacles to get from your starting point to your endpoint. Engage Engage in everything you do with

In Europe, the present is perceived as the endpoint of history. In America, the present is perceived as the beginning of the future.

The culture of power versus the power of culture. One side consistently loses." "We've a kind of Andalusia in this country," he teased, hoping to lighten her mood. "Yes," she said seriously. "That's very true, but less true I think across the border. Inquisitions, pogroms, genocides⁠—those are end-points. Demonizing, fear, the passing of laws of exclusion, the burning of libraries⁠—these are beginnings. Historians are vigilant as to beginnings. Too often we fail.

How can there be an endpoint to love and loss? Do we even want there to be? The price of loving so deeply is feeling so deeply – but it’s also a gift, the gift of being alive.