Eps Quotes

Essentially, all models are wrong, but some are useful.

While you can't control your experiences, you can control your explanations.

Authentic happiness derives from raising the bar for yourself, not rating yourself against others.

Oh, God. I'm in big trouble. Because I'm staring. I can't keep my eyes from ogling his chiseled triceps and biceps and every other "eps ' he has. The butterflies in my stomach have just multiplied tenfold as my wandering gaze meets his.

Curing the negatives does not produce the positives.

Pessimistic labels lead to passivity, whereas optimistic ones lead to attempts to change.

The genius of evolution lies in the dynamic tension between optimism and pessimism continually correcting each other.

Pessimistic prophecies are self-fulfilling.

Success requires persistence, the ability to not give up in the face of failure. I believe that optimistic explanatory style is the key to persistence.

Essentially, all models are wrong, but some are useful

The skills of becoming happy turn out to be almost entirely different from the skills of not being sad, not being anxious, or not being angry.

The working class did not rise like the sun at an appointed time. It was present at its own making.

Depression, I have argued, stems partly from an overcommitment to the self and an undercommitment to the common good. This

I'd sooner have died than admit that the most valuable thing I owned was a fairly extensive collection of German industrial music dance mix EP records stored for even further embarrassment under a box of crumbling Christmas tree ornaments in a Portland, Oregon basement. So I told him I owned nothing of any value.

First, you learn to recognize the automatic thoughts flitting through your consciousness at the times you feel worst.

i St ep into the not merely immeasurable into the mightily alive the dear beautiful eternal night

If you are a young comic reading  this and are worried that you have sold out, or may sell out at some point, DO IT! KILL YOURSELF NOW!

Alcoholics are, in truth, failures, and their failure is a simple failure of will. They have made bad choices, and they continue to do so every day. By calling them victims of a disease, we magically shift the burden of the problem from choice and personal control, where it belongs, to an impersonal force—disease.

Being in touch with what we do well underpins the readiness to change,” David continued. “This is related to the Losada ratio. To enable us to hear criticism nondefensively and to act creatively on it, we need to feel secure.

The optimist believes that bad events have specific causes, while good events will enhance everything he does; the pessimist believes that bad events have universal causes and that good events are caused by specific factors. When

Second, you learn to dispute the automatic thoughts by marshaling contrary evidence.

Also, look for “floating alters.” These are not deliberately created parts of the system, but alters that were accidentally split off at the same time as others.

Five devils are approaching. Five black hearts are wanting. It is five who cry a dark and lonely song, calling for their queen. Lion, shark, dragon, wolf and...shadow.

Look up and see His Word among the stars, where He has set your Name along with His. Look up and find your certain destiny the world would hide but God would have you see. C-ep.4. Let us wait here in silence, and kneel

I now own your body, your mind, your soul," he whispered. "You are mine to do as I please. I am your master, your god, your nightmare.

What do you think true fear is? I thought I had been to the darkest place in the universe. But beyond that... I saw even blacker darkness. (Ep 34)

If you turned in a paper with writing on it, you were guaranteed a hook from Jake Epping of the LHS English Department, and if the writing was organized into actual paragraphs, you got at least a B-minus.

There is not a thought that is being thought in the West or the East that is not active in some Indian mind

Jerome says (Ep. ad Nepot. lii): "Shun, as you would the plague, a cleric who from being poor has become wealthy, or who, from being a nobody has become a celebrity.

Third, you learn to make different explanations, called reattributions, and use them to dispute your automatic thoughts.

Fourth, you learn how to distract yourself from depressing thoughts.

Fifth, you learn to recognize and question the depression-sowing assumptions governing so much of what you do:

One cannot turn back the clock but one can move it forward. (Gendo Ikari, Neon Genesis Evangelion, Ep. 22, 23:55)

Bertrand Russell said that the mark of a civilized human being is the ability to read a column of numbers and then weep.

It turns out, however, that how much life satisfaction people report is itself determined by how good we feel at the very moment we are asked the question. Averaged over many people, the mood you are in determines more than 70 percent of how much life satisfaction you report and how well you judge your life to be going at that moment determines less than 30 percent.

When good things happen in the moment of happiness a ball of light will appear. It's not known what it is. What is certain though is that it is a sign of happiness. And if one could obtain it they could grant a single wish... -Yukine Miyazawa After Story ep. 8

As EP, survivors have been unable to create a complete personal story and are unable to share the original experience verbally and socially. They are stuck in the traumatic experience where they relive rather than retell their terror.

traumatized individuals (as EP) “are continuing the action, or rather the attempt at action, which began when the thing happened; and they exhaust themselves in these everlasting recommencements” (p. 663).

It is kindness to prepare a comfortable roost for an injured bird... But to prevent it from taking flight once its wounds have healed, because you fear the world is too dangerous, means confining it to a cage.

people with pessimistic habits of thinking can transform mere setbacks into disasters. One way they do this is by converting their own innocence into guilt.

Want to know the best thing about teaching? Seeing that moment when a kid discovers his or her gift." George Amberson/Jake Epping in Stephen King's 11/22/63

The optimists believe defeat is just a temporary setback.

In fact, rather than being "more" than the others, the ANP is generally one that is very limited, with little power in the system, little memory of what happened, and limited energy or emotions.

I used to think that the topic of positive psychology was happiness, that the gold standard for measuring happiness was life satisfaction, and that the goal of positive psychology was to increase life satisfaction. I now think that the topic of positive psychology is well-being, that the gold standard for measuring well-being is flourishing, and that the goal of positive psychology is to increase flourishing. This theory, which I call well-being theory, is very different from authentic happiness theory, and the difference requires explanation.

On the other hand, EPs experience these traumatic memories far too intensely, as “too real” (Heim & Buhler, 2003; Janet, 1928a, 1932a; Van der Hart & Steele, 1997). This is certainly not normal memory.

Depression is now ten times as prevalent as it was in 1960, and it strikes at a much younger age. The mean age of a person’s first episode of depression forty years ago was 29.5, while today it is 14.5 years. This is a paradox, since every objective indicator of well-being—purchasing power, amount of education, availability of music, and nutrition—has been going north, while every indicator of subjective well-being has been going south. How is this epidemic to be explained?

The theory clearly predicts that in the classroom and, as we shall see in the next chapter, the playing field, success will not necessarily go to the most talented. The prize will go to the adequately talented who are also optimists.

A woman can do men without penetrating them; they ride them, like I want you to ride me, they suck cazzone like I want your pretty mouth to do right now.

The problem is just too big to solve. This life is much easier if we all just pretend to have a heart.

pessimism is a risk factor for depression in just the same sense as smoking is a risk factor for lung cancer or being a hostile, hard-driving man is a risk factor for heart attack.

Here is the exercise: find one wholly unexpected kind thing to do tomorrow and just do it. Notice what happens to your mood.

Moomin need not have worried, for the Little My's of this world are practically indestructible.

Some people can put their troubles neatly into a box and go about their lives even when one important aspect of it—their job, for example, or their love life—is suffering. Others bleed all over everything. They catastrophize. When one thread of their lives snaps, the whole fabric unravels. It comes down to this: People who make universal explanations for their failures give up on everything when a failure strikes in one area. People who make specific explanations may become helpless in that one part of their lives yet march stalwartly on in the others.

Do you have a problem with alcohol? Is it “abuse,” or, worse, do you “depend” on drinking to get through the day? It will not surprise you to find out that the lines between handling liquor well, abusing alcohol, and being dependent on it are far from clear.

I am seeking to rescue the poor stockinger, the Luddite cropper, the “obsolete” hand-loom weaver, the “utopian” artisan, and even the deluded follower of Joanna Southcott, from the enormous condescension of posterity. Their crafts and traditions may have been dying. Their hostility to the new industrialism may have been backward-looking. Their communitarian ideals may have been fantasies. Their insurrectionary conspiracies may have been foolhardy. But they lived through these times of acute social disturbance, and we did not. Their aspirations were valid in terms of their own experience…

So why bother investing in one’s memory in an age of externalized memories? The best answer I can give is the one I received unwittingly from EP, whose memory had been so completely lost that he could not place himself in time or space, or relative to other people. That is: How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memories. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character.

In the struggle to cure syphilis in the first decade of the century, Paul Ehrlich concocted a drug, 606, that worked by poisoning Treponema pallidum, the spirochete that causes syphilis. It was called 606 because before it Ehrlich concocted 605 other drugs, none of which worked. Ehrlich, presumably, experienced 605 defeats but persisted.

while, and told them that London was the place by which they, that is, the townsmen of Epping, and all the country round them, subsisted; to whom they sold the produce of their lands, and out of whom they made the rents of their farms; and to be so cruel to the inhabitants of London, or to any of those by whom they gained so much, was very hard; and they would be loath to have it remembered hereafter, and have it told, how barbarous, how inhospitable, and how unkind they were to the people of London when they

If you wish to hurt yourself , you're doing a very good job, but for me that was exquisite. Now, move." He slapped my butt hard, making me cry out of surprise. He laughed, then did it again. "Hurry up and ride me, before I decide I want to fuck your other hole." ~Frano

It’s like starlight and the primordial place between the stars. It’s heavy and sweet like a summer storm. It makes my whole body tingle.

Jagger is no one’s, you sick bastardo. And if you ever go near him again, I will hold you down so he can cut your cock off.

...after time you may find that having is not so pleasing as the wanting. It is not logical, but it is often true.

Happy people remember more good events than actually happened, and they forget more of the bad events. Depressed people, in contrast, are accurate about both.

Childbirth is to women what war is to men.

When such reactivation takes place, the traumatized individual often is unable to suppress the intrusion of EP with its traumatic experiences.

Hace poco, en EL PAÍS leí la historia de un matrimonio que desde hace años están abriendo su casa a inmigrantes sin papeles. Están metiendo en el templo que es el hogar a gente que no conocen de nada, y su hijo está allí, está disfrutando, viviendo con intensidad ese ejemplo. Para mí son héroes. No hace falta subir al Everest ocho veces en biquini, me parece mucho más alucinante aguantar la incomodidad de tener desconocidos en tu casa. http://elpais.com/elpais/2013/08/02/e...

after seven years of experiments, it was clear to us that the remarkable attribute of resilience in the face of defeat need not remain a mystery. It was not an inborn trait; it could be acquired.

As for me, I only wish the former Christy Epping had been correct. I wish I had been emotionally blocked, after all. Because everything that followed—every terrible thing—flowed from those tears.

The optimists and the pessimists: I have been studying them for the past twenty-five years. The defining characteristic of pessimists is that they tend to believe bad events will last a long time, will undermine everything they do, and are their own fault. The optimists, who are confronted with the same hard knocks of this world, think about misfortune in the opposite way. They tend to believe defeat is just a temporary setback, that its causes are confined to this one case. The optimists believe defeat is not their fault: Circumstances, bad luck, or other people brought it about. Such people are unfazed by defeat. Confronted by a bad situation, they perceive it as a challenge and try harder.

made a New Year’s resolution for 2009: to take 5 million steps, 13,700 per day on average. On December 30, 2009, I crossed the 5 million mark, and got “Wow!” and “What a role model!” from my Internet friends.

All my life I was fascinated by memory,” Squire told me. “Then I met E.P., and saw how rich life can be even if you can’t remember it. The brain has this amazing ability to find happiness even when the memories of it are gone.

my original view was closest to Aristotle’s—that everything we do is done in order to make us happy—but I actually detest the word happiness, which is so overused that it has become almost meaningless. It is an unworkable term for science, or for any practical goal such as education, therapy, public policy, or just changing your personal life.

observations suggest that the survivor as ANP typically engages in tasks of daily life such as reproduction, attachment, caretaking, and other social action tendencies, and avoidance of traumatic memories, which support a focus on daily life issues. In contrast, the survivor as EP primarily displays evolutionary defensive and emotional reactions to the (perceived) threat on which he or she seems to be fixated. Third, survivors should be very susceptible to classical conditioning, because, as we discuss below, EP and ANP strongly respond to unconditioned and conditioned threat cues.

There are times, sir, when men of good conscience cannot blindly follow orders. You acknowledge their sentience but you ignore their personal liberties and freedom. Order a man to hand his child over to the state? Not while I am his Captain.

Secondary structural dissociation involves one ANP and more than one EP. Examples of secondary structural dissociation are complex PTSD, complex forms of acute stress disorder, complex dissociative amnesia, complex somatoform disorders, some forms of trauma-relayed personality disorders, such as borderline personality disorder, and dissociative disorder not otherwise specified (DDNOS).. Secondary structural dissociation is characterized by divideness of two or more defensive subsystems. For example, there may be different EPs that are devoted to flight, fight or freeze, total submission, and so on. (Van der Hart et al., 2004). Gail, a patient of mine, does not have a personality disorder, but describes herself as a "changed person." She survived a horrific car accident that killed several others, and in which she was the driver. Someone not knowing her history might see her as a relatively normal, somewhat anxious and stiff person (ANP). It would not occur to this observer that only a year before, Gail had been a different person: fun-loving, spontaneous, flexible, and untroubled by frightening nightmares and constant anxiety. Fortunately, Gail has been willing to pay attention to her EPs; she has been able to put the process of integration in motion; and she has been able to heal. p134

TRANSCENDING Escher got it right. Men step down and yet rise up, the hand is drawn by the hand it draws, and a woman is poised on her very own shoulders. Without you and me this universe is simple, run with the regularity of a prison. Galaxies spin along stipulated arcs, stars collapse at the specified hour, crows u-turn south and monkeys rut on schedule. But we, whom the cosmos shaped for a billion years to fit this place, we know it failed. For we can reshape, reach an arm through the bars and, Escher-like, pull ourselves out. And while whales feeding on mackerel are confined forever in the sea, we climb the waves, look down from clouds. —From Look Down from Clouds (Marvin Levine, 1997)

For example, if I promise you one thousand dollars to turn to this page, you will probably choose to do so, and you will succeed. If, however, I promise you one thousand dollars to contract the pupil of your eye, using only willpower, you may choose to do it, but that won’t matter. You are helpless to contract your pupil. Page turning is under your voluntary control; the muscles that change your pupillary size are not.

Good science requires the interplay of analysis and synthesis. One never knows if basic research is truly basic until one knows what it is basic to. Modern physics came into its own not because of its theories—which can be enormously counterintuitive and highly controversial (muons, wavicles, superstrings, the anthropic principle, and all that)—but because physicists built the atomic bomb and modern nuclear power plants.

YOU SHOULD NOW be well on your way to using disputation, the prime technique for learned optimism, in your daily life. You first saw the ABC link—that specific beliefs lead to dejection and passivity. Emotions and actions do not usually follow adversity directly. Rather they issue directly from your beliefs about adversity. This means that if you change your mental response to adversity, you can cope with setbacks much better. The main tool for changing your interpretations of adversity is disputation. Practice disputing your automatic interpretations all the time from now on. Anytime you find yourself down or anxious or angry, ask what you are saying to yourself. Sometimes the beliefs will turn out to be accurate; when this is so, concentrate on the ways you can alter the situation and prevent adversity from becoming disaster. But usually your negative beliefs are distortions. Challenge them. Don’t let them run your emotional life. Unlike dieting, learned optimism is easy to maintain once you start. Once you get into the habit of disputing negative beliefs, your daily life will run much better, and you will feel much happier.

We propose that BPD involves secondary structural dissociation. Consistent with this, Golynkina and Ryle (1999) found that patients with BPD encompassed a dissociative part of the personality that seems to represent an ANP (a coping ANP) and more than one EP (abuser rage, victim rage, passive victim, and zombie). Some patients with BPD have severe dissociative symptoms, and may actually border on DDNOS or DID. Our clinical observations suggest that dissociative parts in BPD patients have less emancipation and elaboration, and less distinct sense of self than in DDNOS or DID.

The "apparently normal personality" - the alter you view as "the client" You should not assume that the adult who function in the world, or who presents to you, week after week, is the "real" person, and the other personalities are less real. The client who comes to therapy is not "the" person; there are other personalities to meet and work with. When DID was still officially called MPD, the "person" who lived life on the outside was known as the "host" personality, and the other parts were known as alters. These terms, unfortunately, implied that all the parts other than the host were guests, and therefore of less importance than the host. They were somehow secondary. The currently favored theory of structural dissociation (Nijenhuis & Den Boer, 2009; van der Hart, Nijenhuis, & Steele, 2006), which more accurately describes the way personality systems operate, instead distinguishes between two kinds of states: the apparently normal personality, or ANP, and the emotional personality, or EP, both of which could include a number of parts. p21

When an individual responds actively and constructively (as opposed to passively and destructively) to someone who is sharing a positive experience, love and friendship increase.

of course. I had a reputation for being brutal, but even I had no intention of torturing the humans for no actual reason. I mean, give me a reason, and then sure.

Optimists recover from their momentary helplessness immediately. Very soon after failing, they pick themselves up, shrug, and start trying again.

To find another of your soul group, something ordained by the Wild Goddess and the stars themselves, is perhaps the most beautiful and sacred thing we have in this mad life.

Savage is the only one wearing his red 'Dangerous: do not approach' lanyard, and he wears it like a trophy.

A little unhinged, but there is no psychosis behind that face of celestial beauty.

And Goddess, I understand playing the 'ignore it and it'll go away' game all too well.

Well, I'm going to make them regret the fuck out of everything they've done and assumed about me.

Want to know the best thing about teaching? Seeing that moment when a kid discovers his or her gift." George Amberson/ Jake Epping in "11/22/63

One of the most powerful wellsprings of creative energy seems to be falling in love with something.

Perhaps our destiny isn't something written in the stars, but a path forged by the choices we make.

People who made certain kinds of explanations, he believed, are prey to helplessness.

Why Me?

Život je lep kako bi rekao pesnik opisujući lepotu života.

Early to bed, early to rise.

Saraya,” he whispered, his forehead against mine. “I was made to worship you.

Every Element in the universe exists in a state of constant change and becoming." Prof. Larry Fleinhardt; Numb3rs; S6 Ep16

He is often one of five writers behind a funny woman’s big film, and has so many Instagram followers that he sometimes does adverts for PrEP.

Iswear that rage was the Goddess’ gift to women.

Said Opie Read to E.P. Roe, "How do you like Gaboriau?" "I like him very much indeed!" Said E.P. Roe to Opie Read.

In his chronic forgetfulness, EP has achieved a kind of pathological enlightenment, a perverted vision of the Buddhist ideal of living entirely in the present.

But for those who live through it, history is neither ‘early’ nor ‘late’. ‘Forerunners’ are also the inheritors of another past. Men must be judged in their own context;

Well, it turns out that, if the universe wants you to do something, it's gonna force you to do it. It's going to cut your chain and set you free, even if it's in the most painful way possible.

How can she walk through the streets, so vulnerable, so unknowing, and not have people and dogs and perpetual calamity following her? But overhung with her vines of faith, she is protected from their gaze like the pools in Epping Forest. I see she can walk across the leering world and suffer injury only from the ones she loves. But I love her and her silence is propaganda for sainthood.

With patients, he pushed and pushed until he had persuaded them to give up the irrational beliefs that sustained their depression. “What do you mean you can’t live without love?” he would cry. “Utter nonsense. Love comes rarely in life, and if you waste your life mooning over its all too ordinary absence, you are bringing on your own depression. You are living under a tyranny of should’s. Stop ‘should-ing’ on yourself!

The two sides of me were fighting and I was starting to think my humanity was on the losing side. The darkness was too familiar, too alluring, too powerful. And stuck in a prison, power was something I badly wanted.

After a heated dispute, we each undertook an assignment for the next class: to engage in one pleasurable activity and one philanthropic activity, and write about both. The results were life-changing. The afterglow of the “pleasurable” activity (hanging out with friends, or watching a movie, or eating a hot fudge sundae) paled in comparison with the effects of the kind action. When our philanthropic acts were spontaneous and called upon personal strengths, the whole day went better. One junior told about her nephew phoning for help with his third-grade arithmetic. After an hour of tutoring him, she was astonished to discover that “for the rest of the day, I could listen better, I was mellower, and people liked me much more than usual.” The exercise of kindness is a gratification, in contrast to a pleasure. As a gratification, it calls on your strengths to rise to an occasion and meet a challenge. Kindness is not accompanied by a separable stream of positive emotion like joy; rather, it consists in total engagement and in the loss of self-consciousness. Time stops.

Some people think that the mating bonds we share with other animalia were created in the stars at the dawn of creation. That our souls have followed each other in groups since then, pining until we meet up each lifetime.

During Pavlovian conditioning they felt the shocks go on and off regardless of whether they struggled or jumped or barked or did nothing at all. They had concluded, or “learned,” that nothing they did mattered. So why try?

Human beings had a way of treating other people like objects or animals while, at the same time, cherishing objects and livestock as if they were people. Not even she could understand that all-too-ironic, fundamentally human cruelty.

Raising children, I realized, is more than just fixing what is wrong with them. It is about identifying and amplifying their strengths and virtues, and helping them find the niche where they can live these positive traits to the fullest.

In principle, the number of parts of the personality in a given individual has little bearing on whether dissociation is at the secondary or tertiary level. A patient with secondary structural dissociation may have many EPs, while a patient with tertiary structural dissociation may only have two ANPs and two EPs. However, in general, more divisions relate to less mental efficiency and more likelihood that a traumatized individual will have tertiary structural dissociation.

I’m about to have a nervous breakdown / My head really hurts / If I don’t find a way outta here / I’m gonna go berserk …’ Black Flag, ‘Nervous Breakdown’, written by Greg Ginn, published by SST Music, from the EP Nervous Breakdown (SST, 1979).

1. Humans were weakest when they believed someone protected them CHAP18, PG200 2.No matter how good a mentor, a person who wasn't determined couldn't survive in this world CHAP 20:EP 5, PG 223 3. The treasure trove doesn't just contain treasures. CHAP 22 PG 235 4. The person trying to be all alone was the busiest. CH 36 PG 409 5. You have already forgotten the determination of your first attempt." CH 41 , PG 486 6. "If you can't find the meaning of life in front of you, didn't you decide to live for the greater cause? CH 41, PG 486 7. "Human beings aren't slaves of desire. They are animals fighting their desires." CH 137 PG 1595 8. It isn't important to read the letters. The important thing is where the letters lead you. Pg 1963 ch170 9. At first, I only saw the main character's position. The second reading showed the position of the supporting character and the third reading showed the position of the enemy. The story changed every time I read it.  Pg 1964

The man I am cannot see it because he will not allow himself more pain. But he did not fall in his final hour and neither will you. Command me. I am your general of war. Let me lead us into blood and fire and then we will make love on the ashes of our enemies.

you are not journeying; you are drifting and being driven, only exchanging one place for another, although that which you seek, – to live well, – is found everywhere. [Cf. Horace, Ep. i. 11, 28 – navibus atque Quadrigis petimus bene vivere; quod petis, hic est.]

The attempt to define free will is the granddaddy of these pointless quests. We understand what it is to be coerced. It is to be a prisoner frog-marched down a hill. Coercion is something tangible. Freedom is the absence of coercion, nothing more. Events from childhood do not coerce our personalities in adulthood. We are not frog-marched by parental spankings at age six into being guilt-ridden thirty-year-olds. Our genes do not coerce our adulthood. Unlike spankings, they have a substantial statistical effect on our personality, but we are not frog-marched into being alcoholics even if our biological parents are alcoholics. Even having the genetic predisposition, there are tactics we can adopt to avoid alcoholism. We can, for example, shun drinking altogether. There are many more teetotal people with alcoholic parents than you would expect there to be by chance alone. Absent coercion, we are free. Freedom of the will, choice, the possibility of change, mean nothing more-absolutely nothing more than the absence of coercion. This means simply that we are free to change many things about ourselves. Indeed, the main facts of this book—that depressives often become nondepressives, that lifelong panickers become panic free, that impotent men become potent again, that adults reject the sex role they were raised with, that alcoholics become abstainers—demonstrate this. None of this means that therapists, parents, genes, good advice, and even dyspepsia do not influence what we do. None of this denies that there are limits on how much we can change. It only means that we are not prisoners.

Now, Raquel, you’ve told us that your beast leans a little more toward anima sometimes?” Raquel shrugs. “Yeah.” “So you don’t mind us calling you anima?” Raquel nods. “D-doesn’t matter which one.” “Good to know,” Theresa says, looking meaningfully around at us to make sure we got that.

The process of industrialization is necessarily painful. It must involve the erosion of traditional patterns of life. But it was carried through with exceptional violence in Britain. It was unrelieved by any sense of national participation in communal effort, such as is found in countries undergoing a national revolution. Its ideology was that of the masters alone. Its messianic prophet was Dr Andrew Ure, who saw the factory system as ‘the great minister of civilization to the terraqueous globe’, diffusing ‘the life-blood of science and religion to myriads… still lying “in the region and shadow of death”.’ But those who served it did not feel this to be so, any more than those ‘myriads’ who were served. The experience of immiseration came upon them in a hundred different forms; for the field labourer, the loss of his common rights and the vestiges of village democracy; for the artisan, the loss of his craftsman’s status; for the weaver, the loss of livelihood and of independence; for the child, the loss of work and play in the home; for many groups of workers whose real earnings improved, the loss of security, leisure and the deterioration of the urban environment.

But clinical psychologists also began to find something disconcerting emerging from therapy: even on that rare occasion when therapy goes superbly and unusually well, and you help the client rid herself of depression, anxiety, and anger, happiness is not guaranteed. Emptiness is not an uncommon result.

Sono pazzo, pensai,. Sono pazzo e sto avendo un'allucinazione terribilmente credibile, nel letto di qualche ospedale psichiatrico. Forse un dottore scriverà di me su qualche rivista scientifica. Dopo "L'uomo che scambio sua moglie per un cappello", ecco "L'uomo che credeva di essere nel 1958". - Jake Epping

Along with this escalation in material expectations has come an escalation in what counts as acceptable in work and in love. our job used to be counted satisfactory if it brought home the bacon. Not so today. It must also be meaningful. There must be room to move up. It must provide for a comfortable retirement. Coworkers must be congenial and the endeavor ecologically sound. Marriage also now requires more than it used to. It's no longer just a matter of raising children. Our mate must be eternally sexy, and thin, and interesting to talk to, and good at tennis.. these inflated expectations are rooted in the expansion of choice.

Without a memory, EP has fallen completely out of time. He has no stream of consciousness, just droplets that immediately evaporate. If you were to take the watch off his wrist—or, more cruelly, change the time—he’d be completely lost. Trapped in this limbo of an eternal present, between a past he can’t remember and a future he can’t contemplate, he lives a sedentary life, completely free from worry. “He’s happy all the time. Very happy. I guess it’s because he doesn’t have any stress in his life,” says his daughter Carol, who lives nearby. In his chronic forgetfulness, EP has achieved a kind of pathological enlightenment, a perverted vision of the Buddhist ideal of living entirely in the present.

It is unlikely that one ANP will serve as a constant throughout the person's life. Your client is, therefore, likely to have others besides the ones you know, or several who you might think of as "the host". Adults with dissociative disorders often have several ANPs from earlier stages of life inside. They usually have the same name but are of different ages. Sometimes, there are several current ANPs, each of whom assumes she or he is the "real" person and is amnesiac for the existence of the others. Their current knowledge and experience may overlap, while their other characteristics differ somewhat. This makes them glide easily from one to the other, and the therapist can easily miss the switch. p22

They argued that these perpetrators have high self-esteem, and that their unwarranted self-esteem causes violence. Baumeister’s work suggests that if you teach unwarrantedly high self-esteem to children, problems will ensue. A sub-group of these children will also have a mean streak in them. When these children confront the real world, and it tells them they are not as great as they have been taught, they will lash out with violence. So it is possible that the twin epidemics among young people in the United States today, depression and violence, both come from this misbegotten concern: valuing how our young people feel about themselves more highly than how we value how well they are doing in the world.

unable to realize she was grown and the incest was no longer about to happen. When traumatic memories are reactivated, access to other memories is more or less obstructed. EP often seems unaware of much, if anything, about the present, and does not necessarily have access to skills and factual knowledge that are available to ANP (Van der Hart & Nijenhuis, 2001).

Correlativament a l'etimologisme, en anglès i francès s'expressen encara les mentalitats més euroescèptiques... dins de les societats amb més dualització juvenil; i, ep!: on el mosaic de llengües medievals ha quedat anorreat per una única llengua oficial moderna, imperialment opressiva —tan dificultosa d'escriure per als propis parlants, tan indefugible per als diglòssics autoodiant-se.

Tales de Mileto pensaba que todo era agua.8 Aristóteles creía que todos los actos del ser humano tenían como fin la consecución de la felicidad.9 Nietzsche pensaba que toda acción humana tenía como propósito alcanzar el poder.10 Freud pensaba que el fin de todos los actos del ser humano era evitar la angustia.11 Todos estos gigantes del pensamiento cayeron en el enorme error del monismo,

Regardless, at 01:23:40 on April 26th, 1986, 32-year-old Alexander Akimov made his fateful decision and announced that he was pressing the EPS-5 emergency safety button to initiate a SCRAM, causing all remaining control rods to begin their slow descent into the core.116 It117 was a decision that would change the course of history. An emergency shutdown was Akimov’s obvious choice. A large part of the reason why the core was so unstable was that almost all 211 rods had been removed, after all, leaving him and his colleagues with very little control over the reactor. He may even - if the stories of Toptunov shouting to him are true - have considered this to be his only choice, given how many safety systems had been disabled. Alas, it was, in fact, the worst thing he could have done. Within seconds, the control rods stopped moving.

At 01:23:04, turbine 8 was disconnected and began to coast down.114 The operators still had no idea what was about to happen and began a calm discussion, remarking that the reactor’s task was complete and they could start to shut it down.115 Exactly what happened next is not 100% clear. Dyatlov claimed afterwards that the test proceeded as normal with no problems and that Akimov pressed the EPS-5 emergency safety button simply to shut down the reactor at the test’s conclusion as planned. Others said there were shouts and that Akimov pressed it after Toptunov saw readings on his control board that indicated a serious problem. Though reactivity increased slightly as the turbine speed dropped, some reports and simulations have concluded that no strange phenomena occurred prior to pressing the button and that all readings, under the circumstances, were normal.

Still, in studying their writings, we have endeavoured to remember (1 Cor. 3:21-23; see also Augustin. Ep. 28), that all things are ours, to serve, not lord it over us, but that we axe Christ’s only, and must obey him in all things without exception. He who does not draw this distinction will not have any fixed principles in religion; for those holy men were ignorant of many things, are often opposed to each other, and are sometimes at variance with themselves.

In the "free world" (Natopolis) the centres of ideological orthodoxy are rarely defined. The diversity of intellectual trends within the orthodoxy, the indeterminate and shifting character of its boundaries, the existence of real centres of dissent (and the licence given to even Stalinist opposition)--all these conspire to create the central illusion of "Natopolitan" culture, that there is in fact no orthodoxy but only an infinite variety of opinions among which one is free to choose.

LIBERTAD Y NECESIDAD (libertas-necessitas) La libertad es la afirmación de la necesidad de una naturaleza particular, esto es, de su ser; por eso se habla de la «libre necesidad» (Ep 58), sea en la forma plena e incondicionada de lo absoluto o en la mucho más restringida de los seres finitos, donde hay determinación entre ellos que coacciona (E1Def7). Ser libre, en cualquier caso, es hacer valer la propia esencia-potencia frente a otras, en el marco de las relaciones causales que a todos conciernen,

I want to end here with the most common and least understood sexual problem. So ordinary is this problem, so likely are you to suffer from it, that it usually goes unnoticed. It doesn't even have a name. The writer Robertson Davies dubs it acedia. “Acedia” used to be reckoned a sin, one of the seven deadly sins, in fact. Medieval theologians translated it as “sloth,” but it is not physical torpor that makes acedia so deadly. It is the torpor of the soul, the indifference that creeps up on us as we age and grow accustomed to those we love, that poisons so much of adult life. As we fight our way out of the problems of adolescence and early adulthood, we often notice that the defeats and setbacks that troubled us in our youth are no longer as agonizing. This comes as welcome relief, but it has a cost. Whatever buffers us from the turmoil and pain of loss also buffers us from feeling joy. It is easy to mistake the indifference that creeps over us with age and experience for the growth of wisdom. Indifference is not wisdom. It is acedia. The symptom of this condition that concerns me is the waning of sexual attraction that so commonly comes between lovers once they settle down with each other. The sad fact is that the passionate attraction that so consumed them when they first courted dies down as they get to know each other well. In time, it becomes an ember; often, an ash. Within a few years, the sexual passion goes out of most marriages, and many partners start to look elsewhere to rekindle this joyous side of life. This is easy to do with a new lover, but acedia will not be denied, and the whole cycle happens again. This is the stuff of much of modern divorce, and this is the sexual disorder you are most likely to experience call it a disorder because it meets the defining criterion of a disorder: like transsexuality or S-M or impotence, it grossly impairs sexual, affectionate relations between two people who used to have them. Researchers and therapists have not seen fit to mount an attack on acedia. You will find it in no one’s nosology, on no foundation's priority list of problems to solve, in no government mental health budget. It is consigned to the innards of women's magazines and to trashy “how to keep your man” paperbacks. Acedia is looked upon with acceptance and indifference by those who might actually discover how it works and how to cure it. It is acedia I wish to single out as the most painful, the most costly, the most mysterious, and the least understood of the sexual disorders. And therefore the most urgent.

explanatory style is the great modulator of learned helplessness. Optimists recover from their momentary helplessness immediately. Very soon after failing, they pick themselves up, shrug, and start trying again. For them, defeat is a challenge, a mere setback on the road to inevitable victory. They see defeat as temporary and specific, not pervasive. Pessimists wallow in defeat, which they see as permanent and pervasive. They become depressed and stay helpless for very long periods. A setback is a defeat. And a defeat in one battle is the loss of the war. They don’t begin to try again for weeks or months, and if they try, the slightest new setback throws them back into a helpless state.

42. What is the name of her first EP? Title 43. When was her first EP released? September 9, 2014 44. What was she nominated for at the 2014 American Music Awards? New Artist of the Year 45. What was she nominated for at the 2014 MTV Europe Music Awards? Best Song with a Social Message 46. What was she nominated for at the 2014 NewNowNext Awards? Best New Female Musician 47. What was she nominated for at the 2014 Capricho Awards? Revelation International 48. What was she nominated for at the 2015 People's Choice Awards? Favorite Breakout Artist and Favorite Song 49. What was she nominated for at the 2015 Grammy Awards? Record of the Year and Song of the Year 50. Which albums of hers are self-released? I'll Sing with You and Only 17

Expectation always introduces an element of bias, because it anticipates outcomes without waiting to see what actually happens. However, if expectations are consistently modified in the face of experience in a (*)-like or Bayesian manner, then over time, the influence of initial expectations will tend to diminish as new experiences “tune” expectations to actual frequencies through the reduction of prediction error. As experience grows in magnitude and diversity, Bayesians point out, initial expectations tend to “wash out,” and individuals who began from different starting assumptions, but encountered similar experience, will tend to converge in their expectations. And importantly, they will tend to converge on the actual “natural statistics” of their environment

Dorothy miró dentro de aquel gorro, y vio algunas palabras escritas en el forro. <>. Así que leyó las instrucciones con mucho cuidado antes de ponérselo en la cabeza. -¡Ep-pe, pep-pe, cra-que! -exclamó, apoyada en su pie izquierdo. -¿Qué has dicho? -preguntó el Espantapájaros, porque no sabía lo que estaba haciendo Dorothy. -¡Ji-la, jo-la, lo-la! -Dorothy siguió, esta vez apoyada en su pie derecho. -¡Hola! -contestó el Hombre de Hojalata tranquilamente. -¡Ci-za, ce-za, chic! -completó Dorothy, ahora apoyándose en ambos pies. Y con esto terminó de pronunciar el hechizo. De inmediato se oyó un parloteo muy fuerte, acompañado del aleteo de la bandada de unos monos voladores acercándose. El Rey se inclinó hasta el suelo ante Dorothy y preguntó: -¿Cuáles son sus órdenes?

Dorothy miró dentro de aquel gorro, y vio algunas palabras escritas en el forro. Este -pensó- tiene que ser el hechizo. Así que leyó las instrucciones con mucho cuidado antes de ponérselo en la cabeza. -¡Ep-pe, pep-pe, cra-que! -exclamó, apoyada en su pie izquierdo. -¿Qué has dicho? -preguntó el Espantapájaros, porque no sabía lo que estaba haciendo Dorothy. -¡Ji-la, jo-la, lo-la! -Dorothy siguió, esta vez apoyada en su pie derecho. -¡Hola! -contestó el Hombre de Hojalata tranquilamente. -¡Ci-za, ce-za, chic! -completó Dorothy, ahora apoyándose en ambos pies. Y con esto terminó de pronunciar el hechizo. De inmediato se oyó un parloteo muy fuerte, acompañado del aleteo de la bandada de unos monos voladores acercándose. El Rey se inclinó hasta el suelo ante Dorothy y preguntó: -¿Cuáles son sus órdenes?

Your capacity to be offended, isn’t something that I or anyone else needs to respect. Your capacity to be offended isn’t something you should respect, in fact, it’s something you should be on your guard for, perhaps more than any other property of your mind. This feeling can mislead you. If you care about justice (and you absolutely should) you should care about facts and the ability to discuss them openly. Justice requires contact with reality. It simply isn’t the case, it cannot be the case, that the most pressing claims on our sense of justice need come from those who claim to be most offended by conversation itself. So I’m going to speak in the language of facts now, insofar as we know them, all the while knowing that these facts run very much counter to most peoples’ assumptions. (ep #207 Waking Up podcast)

Freud considered that after age 45, psychoanalysis could do nothing for a neurotic: Jung was convinced that 45 was roughly the period of life when its immensely important second development began, and that this second period was concerned with matters which were, in the broadest sense, religious. Many people are put off by this attitude. They want nothing to do with religion and are too lazy or too frightened to accept the notion that religion may mean something very different from orthodoxy. They attach themselves to the notion that Man is the center of all things, the highest development of life, and that when the individual consciousness is closed by death, that is, as far as they are concerned, the end of the matter. Man, as the instrument of some vastly greater Will, does not interest them, and they do not see their refusal as a limitation on their understanding. Robertson Davies, “The Essential Jung

I am female. I was born that way. I have had those feelings...those longings...all of my life. It is not unnatural. I am not sick because I feel this way. I do not need to be helped. I do not need to be cured. What I need, and what all of those who are like me need, is your understanding and your compassion. We have not injured you in any way, and yet we are scorned and attacked. And all because we are different. What we do is no different from what you do. We talk, and laugh. We complain about work, and we wonder about growing old. We talk about our families and we worry about the future. And we cry with each other when things seem hopeless. All of the loving things that you do with each other-- that is what we do. And for that we are called misfits, and deviants, and criminals. What right do you have to punish us? What right do you have to change us? What makes you think you can dictate how people love each other?

Lo que pienso sobre la meta de la psicología ha cambiado desde que publiqué mi último libro (Authentic Happiness, 2002) y, aún mejor, la psicología misma está cambiando. He pasado la mayor parte de mi vida trabajando en la venerable meta de la psicología de aliviar el sufrimiento y desarraigar las condiciones incapacitantes de la vida. La verdad sea dicha, esto puede ser un fastidio. Tomarse a pecho la psicología de la desdicha, como hay que hacer cuando uno trabaja con casos de depresión, alcoholismo, esquizofrenia, trauma y todo tipo de sufrimientos que componen el material primario de la psicología convencional, puede ser un agobio para el alma. Aunque hacemos todo lo que está a nuestro alcance por aumentar el bienestar de nuestros clientes, la psicología convencional, por lo general, no hace mucho por el bienestar de sus profesionales. Si algo cambia en el profesional es su personalidad que se vuelve más depresiva.

History Eraser I got drunk and fell asleep atop the sheets but luckily i left the heater on. And in my dreams i wrote the best song that i've ever written...can't remember how it goes. I stayed drunk and fell awake and i was cycling on a plane and far away i heard you say you liked me. We drifted to a party -- cool. The people went to arty school. They made their paints by mixing acid wash and lemonade In my brain I re-arrange the letters on the page to spell your name I found an ezra pound and made a bet that if i found a cigarette i'd drop it all and marry you. Just then a song comes on: "you can't always get what you want" -- the rolling stones, oh woe is we, the irony! The stones became the moss and once all inhibitions lost, the hipsters made a mission to the farm. We drove by tractor there, the yellow straw replaced our hair, we laced the dairy river with the cream of sweet vermouth. In my brain I re-arrange the letters on the page to spell your name You said "we only live once" so we touched a little tongue, and instantly i wanted to... I lost my train of thought and jumped aboard the Epping as the doors were slowly closing on the world. I touched on and off and rubbed my arm up against yours and still the inspector inspected me. The lady in the roof was living proof that nothing really ever is exactly as it seems. In my brain I re-arrange the letters on the page to spell your name We caught the river boat downstream and ended up beside a team of angry footballers. I fed the ducks some krill then we were sucked against our will into the welcome doors of the casino. We drank green margaritas, danced with sweet senoritas, and we all went home as winners of a kind. You said "i guarantee we'll have more fun, drink till the moon becomes the sun, and in the taxi home i'll sing you a triffids song!" In my brain I re-arrange the letters on the page to spell your name

There is a third premise of the recovery movement that I do endorse enthusiastically: The patterns of problems in childhood that recur into adulthood are significant. They can be found by exploring your past, by looking into the corners of your childhood. Coming to grips with your childhood will not yield insight into how you became the adult you are: The causal links between childhood events and what you have now become are simply too weak. Coming to grips with your childhood will not make your adult problems go away: Working through the past does not seem to be any sort of cure for troubles. Coming to grips with your childhood will not make you feel any better for long, nor will it raise your self-esteem. Coming to grips with childhood is a different and special voyage. The sages urged us to know ourselves, and Plato warned us that the unexamined life is not worth living. Knowledge acquired on this voyage is about patterns, about the tapestry that we have woven. It is not knowledge about causes. Are there consistent mistakes we have made and still make? In the flush of victory, do I forget my friends—in the Little League and when I got that last big raise? (People have always told me I'm a good loser but a bad winner.) Do I usually succeed in one domain but fail in another? (I wish I could get along with the people I really love as well as I do with my employers.) Does a surprising emotion arise again and again? (I always pick fights with people I love right before they have to go away.) Does my body often betray me? (I get a lot of colds when big projects are due.) You probably want to know why you are a bad winner, why you get colds when others expect a lot of you, and why you react to abandonment with anger. You will not find out. As important and magnetic as the “why” questions are, they are questions that psychology cannot now answer. One of the two clearest findings of one hundred years of therapy is that satisfactory answers to the great “why” questions are not easily found; maybe in fifty years things will be different; maybe never. When purveyors of the evils of “toxic shame” tell you that they know it comes from parental abuse, don't believe them. No one knows any such thing. Be skeptical even of your own “Aha!” experiences: When you unearth the fury you felt that first kindergarten day, do not assume that you have found the source of your lifelong terror of abandonment. The causal links may be illusions, and humility is in order here. The other clearest finding of the whole therapeutic endeavor, however, is that change is within our grasp, almost routine, throughout adult life. So even if why we are what we are is a mystery, how to change ourselves is not. Mind the pattern. A pattern of mistakes is a call to change your life. The rest of the tapestry is not determined by what has been woven before. The weaver herself, blessed with knowledge and with freedom, can change—if not the material she must work with—the design of what comes next.

Paul himself spent years of his life on the road, carrying (presumably on pack animals) his tent, clothing and tools - not many scrolls, if any. He carried the Bible safely tucked away in his head, where it belongs. As an apostle, he often supported himself by plying his trade. He was busy, traveling, working with his hands, winning people for Christ, shepherding or coping with his converts, responding to questions and problems. And he was very human; he knew not only fighting without but also fears within (2 Cor 7:5). Paul the completely confident academic and systematic theologian - sitting at his desk, studying the Bible, working out a system, perfect and consistent in all its parts, unchanging over a period of thirty years, no matter how many new experiences he and his churches had - is an almost inhuman character, either a thinking machine or a fourth person of the Trinity. The real Paul knew anger, joy, depression, triumph, and anguish; he reacted, overreacted, he repented, he apologized, he flattered and cajoled, he rebuked and threatened, he argued this way and that way: he did everything he could think of in order to win some.

So why bother investing in one's memory in the age of externalized memories? The best answer I can give is the one that I received unwittingly from EP, whose memory had been so completely lost that he could not place himself rin time or space, or relative to other people. That is: How we perceive the world and how we act in it are products of how and what we remember. We're all just a bundle of of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks or our memory. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Or ability to find humour in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values ad source of our character. [...] That's what Ed had been trying to impart to me from the beginning: that memory training is not just fro the sake of performing partyb tricks; it's about nurturing something profoundly and essentially human.

AUGUSTINE. (Ep. 199, 46.) But that this preaching the Gospel of the kingdom in all the world was accomplished by the Apostles, we have not any certain evidence, to prove. There are numberless barbarous nations in Africa, among whom the Gospel is not even yet preached, as it is easy to learn from the prisoners who are brought from thence. But it cannot be said that these have no part in the promise of God. For God promised with an oath not the Romans only, but all nations to the seed of Abraham. But in whatever nation there is yet no Church established, it must needs be that there should be one, not that all the people should believe; for how then should that be fulfilled, Ye shall be hated of all nations for my name’s sake, unless there be in all nations those who hate and those; who are hated? That preaching therefore was not accomplished by the Apostles, while as yet there were nations among whom it had not begun to be fulfilled. The words of the Apostle also, Their sound hath gone out into all the world, though expressed as of time past, are meant to apply to something future, not yet completed; as the Prophet, whose words he quotes, said that the Gospel bore fruit and grew in the whole world (Ps. 19:4.), to shew thereby to what extent its growth should come. If then we know not when it shall be that the whole world shall be filled with the Gospel, undoubtedly we know not when the end shall be; but it shall not be before such time.

There was the dreary Sunday of his childhood, when he sat with his hands before him, scared out of his senses by a horrible tract which commenced business with the poor child by asking him in its title, why he was going to Perdition?—a piece of curiosity that he really, in a frock and drawers, was not in a condition to satisfy—and which, for the further attraction of his infant mind, had a parenthesis in every other line with some such hiccupping reference as 2 Ep. Thess. c. iii, v. 6 & 7. There was the sleepy Sunday of his boyhood, when, like a military deserter, he was marched to chapel by a picquet of teachers three times a day, morally handcuffed to another boy; and when he would willingly have bartered two meals of indigestible sermon for another ounce or two of inferior mutton at his scanty dinner in the flesh. There was the interminable Sunday of his nonage; when his mother, stern of face and unrelenting of heart, would sit all day behind a Bible—bound, like her own construction of it, in the hardest, barest, and straitest boards, with one dinted ornament on the cover like the drag of a chain, and a wrathful sprinkling of red upon the edges of the leaves—as if it, of all books! were a fortification against sweetness of temper, natural affection, and gentle intercourse. There was the resentful Sunday of a little later, when he sat down glowering and glooming through the tardy length of the day, with a sullen sense of injury in his heart, and no more real knowledge of the beneficent history of the New Testament than if he had been bred among idolaters. There was a legion of Sundays, all days of unserviceable bitterness and mortification, slowly passing before him.

John Bradshaw, in his best-seller Homecoming: Reclaiming and Championing Your Inner Child, details several of his imaginative techniques: asking forgiveness of your inner child, divorcing your parent and finding a new one, like Jesus, stroking your inner child, writing your childhood history. These techniques go by the name catharsis, that is, emotional engagement in past trauma-laden events. Catharsis is magnificent to experience and impressive to behold. Weeping, raging at parents long dead, hugging the wounded little boy who was once you, are all stirring. You have to be made of stone not to be moved to tears. For hours afterward, you may feel cleansed and at peace—perhaps for the first time in years. Awakening, beginning again, and new departures all beckon. Catharsis, as a therapeutic technique, has been around for more than a hundred years. It used to be a mainstay of psychoanalytic treatment, but no longer. Its main appeal is its afterglow. Its main drawback is that there is no evidence that it works. When you measure how much people like doing it, you hear high praise. When you measure whether anything changes, catharsis fares badly. Done well, it brings about short-term relief—like the afterglow of vigorous exercise. But once the glow dissipates, as it does in a few days, the real problems are still there: an alcoholic spouse, a hateful job, early-morning blues, panic attacks, a cocaine habit. There is no documentation that the catharsis techniques of the recovery movement help in any lasting way with chronic emotional problems. There is no evidence that they alter adult personality. And, strangely, catharsis about fictitious memories does about as well as catharsis about real memories. The inner-child advocates, having treated tens of thousands of suffering adults for years, have not seen fit to do any follow-ups. Because catharsis techniques are so superficially appealing, because they are so dependent on the charisma of the therapist, and because they have no known lasting value, my advice is “Let the buyer beware.

Có một sự liên kết thật gần gũi giữa điều thiện và Đức Chúa Trời với điều ác và ma quỷ. Thật ra, trong mỗi trường hợp sự khác nhau chỉ là một chữ cái! (Good & God; evil & devil). Đàng sau sức mạnh của điều thiện là chính mình Đấng Thiện Lành. Trực tiếp hoặc gián tiếp nằm sau những tham muốn xấu xa của chúng ta và những cám dỗ của thế gian là hiện thân của điều ác, tức ma quỷ. Bởi vì có quá nhiều điều ác trên thế gian nên nhiều người cho rằng tin vào ma quỷ thì dễ hơn là tin vào Chúa. ‘Trong chừng mực có liên quan đến Đức Chúa Trời, thì tôi là một người không tin Ngài (tôi không thấy công việc Ngài)...còn đối với ma quỷ, vâng, lại là một điều khác, nó lúc nào cũng thể hiện những công việc xấu xa gian ác của nó ở khắp mọi nơi, mọi lúc’, William Peter Blatty người đã viết và xuất bản cuốn The Exorcist nói như vậy. Trái lại, nhiều người phương Tây thấy rằng tin nơi ma quỷ thì khó hơn tin vào Chúa. Có lẽ một phần là do họ có cái nhìn sai trật về ma quỷ. Nếu hình ảnh về Chúa là một ông già râu tóc trắng ngồi trên đám mây là trừu tượng và khó tin, thì hình ảnh về ma quỷ là một con quỷ có sừng đang lê bước qua cảnh địa ngục của nhà thờ Dante cũng giống như vậy. Ở đây chúng ta không bàn đến một thứ lực xa lạ ở tận bên ngoài vũ trụ mà với một lực lượng tội ác có thật, liên quan đến một cá nhân, kẻ đang hoạt động tích cực trong thế giới ngày nay. Một khi chúng ta đã đến chỗ tin nơi một Đức Chúa Trời siêu việt, thì dường như chỉ lúc ấy, chúng ta mới thật sự nhận biết rằng có ma quỷ. Niềm tin vào một sức mạnh siêu việt lớn lao của điều ác chẳng thêm bất cứ điều gì vào những khó khăn bị áp đặt bởi niềm tin nơi một sức mạnh siêu việt của điều thiện. Nếu đã tin có ma quỷ thì cũng dễ để tin rằng có Đức Chúa Trời. Bởi vì nếu không có Satan, thì khó mà chống cự lời kết luận cho rằng Đức Chúa Trời vừa là một kẻ tàn ác vừa là Thượng đế vì cớ những gì Ngài làm trong thiên nhiên, và điều Ngài cho phép trong sự gian ác của loài người. Theo quan điểm Kinh Thánh thì đằng sau điều ác trong thế giới nầy chính là ma quỷ. Từ ngữ Hy lạp dành cho chữ ma quỷ, diabolos , dịch sang từ ngữ Hêbơrơ là satan . Chúng ta không được Kinh Thánh cho biết nhiều lắm về nguồn gốc của Satan. Có một lời ám chỉ cho thấy Satan có thể là một thiên sứ sa ngã (EsIs 14:12-23). Hắn xuất hiện một vài dịp trong các sách Cựu Ước (Gióp 1; I Sửký 21:1;). Hắn không phải chỉ là một lực lượng mà là một thân vị. Trong Tân Ước chúng ta được cho thấy một hình ảnh rõ ràng hơn về những hoạt động của nó. Ma quỷ là một hữu thể thuộc linh có thân vị đang tích cực hoạt động chống nghịch Đức Chúa Trời và có tư cách lãnh đạo trên nhiều quỷ giống chính mình nó. Phaolô bảo chúng ta ‘hãy đứng vững mà địch cùng các mưu chước của ma quỷ. Vì chúng ta không đánh trận cùng thịt và huyết, bèn là cùng chủ quyền, cùng thế lực...cùng các thần dữ ở các miền trên trời vậy’ (Eph Ep 6:11-12). Theo Phaolô, ma quỷ cùng các thiên sứ nó không nên bị đánh giá quá thấp. Chúng rất xảo quyệt (‘các mưu kế của ma quỷ’ c.11) chúng đầy quyền lực (‘chủ quyền, thế lực, thần dữ’ c.12). Chúng gian ác (‘các thần dữ’ c. 12). Vì vậy chúng ta không nên ngạc nhiên khi chịu dưới một cuộc tấn công dữ dội từ nơi kẻ thù.

The second aspect of the moral appeal of the inner-child movement is consolation. Life is full of setbacks. People we love reject us. We don't get the jobs we want. We get bad grades. Our children don't need us anymore. We drink too much. We have no money. We are mediocre. We lose. We get sick. When we fail, we look for consolation, one form of which is to see the setback as something other than failure-to interpret it in a way that does not hurt as much as failure hurts. Being a victim, blaming someone else, or even blaming the system is a powerful and increasingly widespread form of consolation. It softens many of life's blows. Such shifts of blame have a glorious past. Alcoholics Anonymous made the lives of millions of alcoholics more bearable by giving them the dignity of a “disease” to replace the ignominy of “failure,” “immorality,” or “evil.” Even more important was the civil rights movement. From the Civil War to the early 1950s, black people in America did badly-by every statistic. How did this get explained? “Stupid,” “lazy,” and “immoral” were the words shouted by demagogues or whispered by the white gentry. Nineteen fifty-four marks the year when these explanations began to lose their power. In Brown v. Board of Education, the Supreme Court held that racial segregation in schools was illegal. People began to explain black failure as “inadequate education,” “discrimination,” and “unequal opportunity.” These new explanations are literally uplifting. In technical terms, the old explanations—stupidity and laziness—are personal, permanent, and pervasive. They lower self-esteem; they produce passivity, helplessness, and hopelessness. If you were black and you believed them, they were self-fulfilling. The new explanations—discrimination, bad schools, lean opportunities are impersonal, changeable, and less pervasive. They don't deflate self-esteem (in fact, they produce anger instead). They lead to action to change things. They give hope. The recovery movement enlarges on these precedents. Recovery gives you a whole series of new and more consoling explanations for setbacks. Personal troubles, you're told, do not result as feared from your own sloth, insensitivity, selfishness, dishonesty, self-indulgence, stupidity, or lust. No, they stem from the way you were mistreated as a child. You can blame your parents, your brother, your teachers, your minister, as well as your sex and race and age. These kinds of explanations make you feel better. They shift the blame to others, thereby raising self-esteem and feelings of self-worth. They lower guilt and shame. To experience this shift in perspective is like seeing shafts of sunlight slice through the clouds after endless cold, gray days. We have become victims, “survivors” of abuse, rather than “failures” and “losers.” This helps us get along better with others. We are now underdogs, trying to fight our way back from misfortune. In our gentle society, everyone roots for the underdog. No one dares speak ill of victims anymore. The usual wages of failure—contempt and pity—are transmuted into support and compassion. So the inner-child premises are deep in their appeal: They are democratic, they are consoling, they raise our self-esteem, and they gain us new friends. Small wonder so many people in pain espouse them.

Intentar ser el número uno es más propio de la tristeza que del bienestar.

I WAS THE CATCHER for the Lake Luzerne Dodgers, a catcher with meager talent, a catcher in awe of Danny and Teddy. Danny was the first baseman and Teddy, the coach's son, was the left fielder. They were natural athletes: they could hit fastballs (a small miracle of hand-eye coordination that I never mastered), and they glided around the base paths with the grace of gazelles. They were, to a ten-year-old who was batting .111, the embodiment of beauty and summer and health. As I drifted to sleep at night, it was often with the image of Danny, horizontal and three feet off the ground, spearing a line drive, or of Teddy stretching a single into a double by slipping under the tag. In the early hours of a chilly, August, upstate New York morning, my father woke me. "Danny's got polio," he said. A week later Teddy got it too. My parents kept me indoors, away from other kids. Little League was suspended, the season unfinished. The next time I saw Danny, his throwing arm was withered and he couldn't move his right leg. I never saw Teddy again. He died in the early fall. But the next summer, the summer of 1954, there was the Salk vaccine. All the kids got shots. Little League resumed. The Lake Luzerne Dodgers lost the opening game to the Hadley Giants. The fear that kept us housebound melted away and the community resumed its social life. The epidemic was over. No one else I knew ever got polio.

Depression, sexual troubles, anxiety, loneliness, and guilt are the main problems that drive consumers into the recovery movement. Explaining such adult troubles as being caused by victimization during childhood does not accomplish much. Compare “wounded child” as an explanation to some of the other ways you might explain your problems: “depressive,” “anxiety-prone,” or “sexually dysfunctional.” “Wounded child” is a more permanent explanation; “depressive” is less permanent. As we saw in the first section of this book, depression, anxiety, and sexual dysfunction—unlike being a wounded child—are all eminently treatable. “Wounded child” is also more pervasive in its destructive effects: “Toxic” is the colorful word used to describe its pervasiveness. “Depression,” “anxiety,” and “sexually dysfunctional” are all narrower, less damning labels, and this, in fact, is part of the reason why treatment works. So “wounded child” (unless you believe in catharsis cures) leads to more helplessness, hopelessness, and passivity than the alternatives. But it is less personal—your parents did it to you—than “depressive,” “anxiety-prone,” and “sexually dysfunctional.” Impersonal explanations of bad events raise self-esteem more than personal ones. Therefore “wounded child” is better for raising your self-esteem and for lowering your guilt. Self-esteem has become very important to Americans in the last two decades. Our public schools are supposed to nurture the self-esteem of our children, our churches are supposed to minister to the self-esteem of their congregants, and the recovery movement is supposed to restore the self-esteem of victims. Attaining self-esteem, while undeniably important, is a goal that I have reservations about. I think it is an overinflated idea, and my opinion was formed by my work with depressed people. Depressed people, you will recall, have four kinds of problems: behavioral—they are passive, indecisive, and helpless; emotional—they are sad; bodily—their sleeping, eating, and sex are disrupted; cognitive—they think life is hopeless and that they are worthless. Only the second half of this last symptom amounts to low self-esteem. I have come to believe that lack of self-esteem is the least important of these woes. Once a depressed person becomes active and hopeful, self-esteem always improves. Bolstering self-esteem without changing hopelessness or passivity, however, accomplishes nothing. To put it exactly, I believe that low self-esteem is an epiphenomenon, a mere reflection that your commerce with the world is going badly. It has no power in itself. What needs improving is not self-esteem but your commerce with the world. So the one advantage of labeling yourself a victim—raised self-esteem—is minimal, particularly since victimhood raises self-esteem at the cost of greater hopelessness and passivity, and therefore worsens commerce with the world. This is indeed my main worry about the recovery movement. Young Americans right now are in an epidemic of depression. I have speculated on the causes in the last chapter of my book Learned Optimism, and I will not repeat my conjectures here. Young people are easy pickings for anything that makes them feel better—even temporarily. The recovery movement capitalizes on this epidemic. When it works, it raises self-esteem and lowers guilt, but at the expense of our blaming others for our troubles. Never mind the fact that those we blame did not in fact cause our troubles. Never mind the fact that thinking of ourselves as victims induces helplessness, hopelessness, and passivity. Never mind that there are more effective treatments available elsewhere.

You can see how the stock price has performed over a variety of periods, the company’s earnings per share (EPS), how earnings compare to the stock price (the P/E, or price-to-earnings ratio), historical dividend payments, and much more.

So it is possible that the twin epidemics among young people in the United States today, depression and violence, both come from this misbegotten concern: valuing how our young people feel about themselves more highly than how we value how well they are doing in the world. If

Books are in the holy shape. They are silent and yet they speak directly into the imagination. You can burn them but they are more powerful than fire. All the knowledge of the ancient ones are put into them. The secrets of the age of vision. - Paris, See: Season 1 Ep.2

Same old, same old. The Great Wall, the Berlin Wall, the Wailing Wall. The whole world is just a bunch of walls. - Grace & Frankie: Se2Ep11

where a = accumulated future value, p = principal or present value, r = rate of return in percentage terms, and n = number of compounding periods. All too often, management teams focus on the r variable in this equation. They seek instant gratification, with high profit margins and high growth in reported earnings per share (EPS) in the near term, as opposed to initiatives that would lead to a much more valuable business many years down the line. This causes many management teams to pass on investments that would create long-term value but would cause “accounting numbers” to look bad in the short term. Pressure from analysts can inadvertently incentivize companies to make as much money as possible off their present customers to report good quarterly numbers, instead of offering a fair price that creates enduring goodwill and a long-term win–win relationship for all stakeholders. The businesses that buy commodities and sell brands and have strong pricing power (typically depicted by high gross margins) should always remember that possessing pricing power is like having access to a large amount of credit. You may have it in abundance, but you must use it sparingly. Having pricing power doesn’t mean you exercise it right away. Consumer surplus is a great strategy, especially for subscription-based business models in which management should primarily focus on habit formation and making renewals a no-brainer. Most businesses fail to appreciate this delicate trade-off between high short-term profitability and the longevity accorded to the business through disciplined pricing and offering great customer value. The few businesses that do understand this trade-off always display “pain today, gain tomorrow” thinking in their daily decisions.

[원료약품분량] 이 약 1정(126mg) 중 졸피뎀 타르타르산염 (EP) [성상] 백색 장방형의 필름코팅제 [효능효과] 불면증 [용법용량] 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 졸피뎀(Zolpidem) 은 불면증이나 앰비엔(Ambien), 앰비엔 CR(Ambien CR), 인터메조(Intermezzo), 스틸넉스(Stilnox), 스틸넉트(Stilnoct), 서블리넉스(Sublinox), 하이프너젠(Hypnogen), 조네이딘(Zonadin), Sanval, Zolsana and Zolfresh 등은 졸피뎀의 시판되는 품명이다. 1) 이 약은 작용발현이 빠르므로, 취침 바로 직전에 경구투여한다. In addition to "I love you" used to date in Korean, there are old words such as "goeda" [3], "dada" [4], and "alluda" [5]. In Chinese characters, 愛(ae) and 戀(yeon) have the meaning of love. In Chinese characters, 戀 mainly means love in a relationship, and 愛 means more comprehensive love than that. In the case of Jeong, the meaning is more comprehensive than Ae or Yeon, and it is difficult to say the word love. In the case of Japanese, it is divided into two types: 愛 (あい) and 恋 (いこ) [6]. There are two main views on etymology. First of all, there is a hypothesis that the combination of "sal" in "live" or "sard" and the suffix "-ang"/"ung" was changed to "love" from the Middle Ages, but "love" clearly appears as a form of "sudah" in the Middle Ages, so there is a problem that the vowels do not match at all. Although "Sarda" was "Sanda," the vowels match, but the gap between "Bulsa" and "I love you" is significant, and "Sanda" and "Sanda Lang," which were giants, have a difference in tone, so it is difficult to regard it as a very reliable etymology. Next, there is a hypothesis that it originated from "Saryang," which means counting the other person. It is a hypothesis argued by Korean language scholars such as Yang Ju-dong, and at first glance, it can be considered that "Saryang," which means "thinking and counting," has not much to do with "love" in meaning. In addition, some criticize the hypothesis, saying that the Chinese word Saryang itself is an unnatural coined word that means nothing more than "the amount of thinking." However, in addition to the meaning of "Yang," there is a meaning of "hearida," and "Saryang" is also included in the Standard Korean Dictionary and the Korean-Chinese Dictionary as a complex verb meaning "think and count." In addition, as will be described later, Saryang is an expression whose history is long enough to be questioned in the Chinese conversation book "Translation Noguldae" in the early 16th century, so the criticism cannot be considered to be consistent with the facts. In addition, if you look at the medieval Korean literature data, you can find new facts. 2) 성인의 1일 권장량은 10mg이며, 이러한 권장량을 초과하여서는 안된다. 노인 또는 쇠약한 환자들의 경우, 이 약의 효과에 민감할 수 있기 때문에, 권장량을 5mg으로 하며, 1일 10mg을 초과하지 않는다. ^^바로구입가기^^ ↓↓아래 이미지 클릭↓↓ 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 3) 간 손상으로 이 약의 대사 및 배설이 감소될 수 있으므로, 노인 환자들에서처럼 특별한 주 의와 함께 용량을 5mg에서 시작하도록 한다. 4) 65세 미만의 성인의 경우, 약물의 순응도가 좋으면서 임상적 반응이 불충분한 경우 용량을 10mg까지 증량할 수 있다. 5) 치료기간은 보통 수 일에서 2주, 최대한 4주까지 다양하며, 용량은 임상적으로 적절한 경우 점진적으로 감량해가도록 한다. 6) 다른 수면제들과 마찬가지로, 장기간 사용은 권장되지 않으며, 1회 치료기간은 4주를 넘지 않도록 한다.

«Este breve mandato se te ha dado de una vez para siempre —dice san Agustín—: ama y haz lo que quieras; si te callas, calla por amor; si hablas, habla por amor; si corriges, corrige por amor; si perdonas, perdona por amor; ten la raíz del amor en el fondo del corazón: de esta raíz solamente puede salir lo que es bueno» (Com. a la I Ep. de S. Juan, 7, 9).

Race: Basic Human Age: 18 Path: Shade Dragon Rogue lvl 1 Skills: Spells: [Please select three spells]. Semblances: Essence: 300/300 EP Mind: 11 (+2 per a level) Body: 12 (+2 per a level) Spirit: 7 (+1 per a level) Free: 3 (+3 per a level)

The British people were noted throughout Europe for their turbulence, and the people of London astonished foreign visitors by their lack of deference. The eighteenth and early nineteenth century are punctuated by riot, occasioned by bread prices, turnpikes and tolls, excise, ‘rescue’, strikes, new machinery, enclosures, press-gangs and a score of other grievances.

in the years between the Restoration and the death of George III the number of capital offences was increased by about 190 – or more than one for every year:

Not only petty theft, but primitive forms of industrial rebellion – destroying a silk loom, throwing down fences when commons were enclosed, and firing corn ricks – were to be punished by death.

One whose mind is on receiving forgets what he has already received. Of all the evils of acquisitiveness, the worst is ingratitude.

But one thing you ought to know about 'death' is that it's real. Never mind it being good or bad, just that it's there. It's always around you. It doesn't wait or chase after you. As I said, it's just there. People who refuse to think about it always end up regretting it later. Just like you are, right now. They think that death has nothing to do with them. They think it's a distant future that can be ignored for time being. You just have to be aware of it. That's enough to change your life. If you don't want to have regrets later, then you must know it now.

Humans are very strange. Even when you're given a chance, you don't care at all about the other person. Instead, you just judge as you like and come to your own conclusions.

Our theory had been that optimism matters because it produces persistence.

P/E is a company’s “price to earnings ratio.” Let's say that a company's stock trades for $100 and that the company has earnings per share (EPS) of $6.50 over the last 12 months. We can calculate a trailing ("last 12 months") P/E ratio for that stock by simply dividing the stock price ("P") by the EPS ("E"), so 100/6.50 equals about 15. We can say that this stock has a TTM P/E (trailing 12 months price to earnings ratio) of 15. Historically that is a pretty good average P/E for a stock or for the stock market as a whole.

Your whole life can change in a second, and you never even know when it's coming. When you are tired, exhausted and discouraged. ENDURE. Endurance is rewarded.

She thought about the fact that those who had the most to lose so often fought the most foolish battles.

move up during the year 2013 in anticipation of the $3.00 earnings level. When the company reports its actual earnings for the year, if earnings were near the forecast $3 level, the chances are the stock would not move very much, if at all, because the stock had already moved up to a level that reflected (discounted) investors’ anticipations of $3.00 EPS.

Sister Cecilia used the words “very happy” and “eager joy,” both expressions of effervescent good cheer. Sister Marguerite’s autobiography, in contrast, contained not even a whisper of positive emotion. When the amount of positive feeling was quantified by raters who did not know how long the nuns lived, it was discovered that 90 percent of the most cheerful quarter was alive at age eighty-five versus only 34 percent of the least cheerful quarter. Similarly, 54 percent of the most cheerful quarter was alive at age ninety-four, as opposed to 11 percent of the least cheerful quarter. Was it really the upbeat nature of their sketches that made the difference? Perhaps it was a difference in the degree of unhappiness expressed, or in how much they looked forward to the future, or how devout they were, or how intellectually complex the essays were. But research showed that none of these factors made a difference, only the amount of positive feeling expressed in the sketch. So it seems that a happy nun is a long-lived nun.

I’ve officially gone loopy. Like proper, doctor-please-admit-me-to-the-grippy-sock-hotel type loopy.

I’ve been born again while inside her. Maybe that’s why men seek to invade the insides of a woman with such desperation—in search of that magical thing that will put our broken parts back together in the same way all humans are put together inside a woman in the first place.

ep·och   n. a period of time in history or a person's life, typically one marked by notable events or particular characteristics:

The best therapists do not merely heal damage; they help people identify and build their strengths and their virtues.

personality

Earnings per Share Earnings per share (EPS) is a company’s net profit divided by the number of shares outstanding. It’s one of the numbers that Wall Street watches most closely. Wall Street has “expectations” for many companies’ EPS, and if the expectations aren’t met, the share price is likely to drop.

Reading is like Dreaming with your Eyes open.

I’m sure that, judging by the impossibly acute way the fae were all watching me, they were wondering what type of princess I was. Would I balk at the sign of blood or refuse to stab myself? Luckily for me, I was quite willing to stab anyone at that point. So I slashed my finger a little too vehemently,

y que me ayuda. Escribió en cierta ocasión a un obispo non decet servire tempori, sed Domino (no es adecuado servir al tiempo, debemos servir al Señor) (Ep. Ad Dracontium). Esto quiere decir que no debemos servir aquellos que tienen un poder temporal en el mundo o en la Iglesia, sino que debemos servir al Señor.

For optimists, defeat is a challenge, a mere setback on the road to inevitable victory.

you gotta act, and let everyone else react" - Buddy (Ozark Season 2 ep. 4)

EPS at the end of day is not a Pan Tamil Nadu leader. He is the leader of the kongu belt. TTV sasikala OPS all belongs to the same community. This community feels they are betrayed by EPS. BJP is wooing vigorously in this community. They have a substantial vote bank in South Tamil Nadu and Tamil Delta areas.

Time is a weird soup. ~Fearne Calloway, EXU Ep. 1

Like you know exactly what to do with your asshole to make a guy blow his load in seconds.

ABCDE

Ep ep” was the unofficial Dragon Rider battle cry that cadets used to mean everything from “Yes, sir!” to “Excuse me, the dragon has lit my hair on fire.

Hannibal Lecter, my personal god, has nothing on us.

That thoughtless waste of life, that sheer disregard for the innocent, makes my blood simmer.

Did you like my present, princess?

To me, Xander smells like warm glowing embers, molten spices, and something like a vast cavern deep in the earth. It's hard to explain, but there is so much dimension to what I smell it's like seeing a whole new part of the world.

With frost and salt, his scent is vast. As if the entire Pacific Ocean is at his calling.

Resting bitch face? Try resting don't-fuck-with-me-or-I'll-gouge-your-eyeballs-out face.

Men like this, men in positions of power, are rarely the empathetic, forgiving sort.

States today,