Error Free Work Quotes

O, wad some Power the giftie gie us To see oursels as others see us! It wad frae monie a blunder free us, An' foolish notion.

Sometimes the heart and mind don’t work together, but a child is never to blame for the errors of the parent. We all make mistakes, but forgiveness sets the soul free.

The strategy for the discoverers and entrepreneurs is to rely less on top-down planning and focus on maximum tinkering and recognizing opportunities when they present themselves. So I disagree with the followers of Marx and those of Adam Smith: the reason free markets work is because they allow people to be lucky, thanks to aggressive trial and error, not by giving rewards or “incentives” for skill. The strategy is, then, to tinker as much as possible and try to collect as many Black Swan opportunities as you can.

The Party denied the free will of the individual - and at the same time it exacted his willing self-sacrifice. It denied his capacity to choose between two alternatives - and at the same time it demanded that he should constantly choose the right one. It denied his power to distinguish good and evil - and at the same time spoke pathetically of guilt and treachery. The individual stood under the sign of economic fatality, a wheel in a clockwork which had been wound up for all eternity and could not be stopped or influenced - and the Party demanded that the wheel should revolt against the clockwork and change its course. There was somewhere an error in the calculation; the equation did not work out.

In order to elucidate especially and most clearly the origination of this error (...) let us imagine a man who, while standing on the street, would say to himself: "It is six o'clock in the evening, the working day is over. Now I can go for a walk, or I can go to the club; I can also climb up the tower to see the sunset; I can go to the theater; I can visit this friend or that one; indeed, I also can run out of the gate, into the wide world, and never return. All of this is strictly up to me, in this I have complete freedom. But still I shall do none of these things now , but with just as free a will I shall go home to my wife". This is exactly as if water spoke to itself: "I can make high waves (yes! in the sea during a storm), I can rush down hill (yes! in the river bed), I can plunge down foaming and gushing (yes! in the waterfall), I can rise freely as a stream of water into the air (yes! in the fountain), I can, finally boil away and disappear (yes! at a certain temperature); but I am doing none of these things now, and am voluntaringly remaining quiet and clear water in the reflecting pond.

So I disagree with the followers of Marx and and those of Adam Smith: the reason free markets work is because they allow people to be lucky, thanks to aggressive trial and error, not by giving rewards or "incentives" for skill. The strategy is, then, to tinker as much as possible and try to collect as many Black Swan opportunities as you can.

The idea of autonomy denies that we are born into a world that existed prior to us. It posits an essential aloneness; an autonomous being is free in the sense that a being severed from all others is free. To regard oneself this way is to betray the natural debts we owe to the world, and commit the moral error of ingratitude. For in fact we are basically dependent beings: one upon another, and each on a world that is of our making.

Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection.

The process of miraculous change is twofold.  One:  I see my error or dysfunctional pattern.  Two: I ask God to take it from me.  The first principle without the second is impotent.  As they say in Alcoholics Anonymous, your best thinking got you here.  You're the problem but you're not the answer. The second principle isn't enough to change us either. The Holy Spirit can't take from us what we will not release to him.  He won't work without our consent.  He cannot remove our character defects without our willingness, because that would be violating our free will.  We chose those patterns, however mistakenly, and he will not force us to give them up.  In asking God to heal us, we're committing to the choice to be healed.

I was near-delirious. Gazing up at the pillared skyline, I knew that I was surveying a tremendous work of man. Buying myself a drink in the smaller warrens below, in all their ethnic variety (and willingness to keep odd and late hours, and provide plentiful ice cubes, and free matchbooks in contrast to English parsimony in these matters), I felt the same thing in a different way. The balance between the macro and the micro, the heroic scale and the human scale, has never since ceased to fascinate and charm me. Evelyn Waugh was in error when he said that in New York there was a neurosis in the air which the inhabitants mistook for energy. There was, rather, a tensile excitement in that air which made one think—made me think for many years—that time spent asleep in New York was somehow time wasted. Whether this thought has lengthened or shortened my life I shall never know, but it has certainly colored it.

Stalin made one fatal error: he neglected to suppress the works of Tolstoy. [...] If you scoured the literature of the centuries of Christendom for the books that might most help an oppressed people in relation to our Lord and the Christian faith, you could find nothing better than the short stories and the later novels of Tolstoy. The efforts of Radio Free Europe, Radio Liberation, the Voice of America, and the Oversees Service of the BBC, all put together, wouldn't equal one single short story of Tolstoy in keeping alive in the hearts of human beings the knowledge of the love of God.

Now you love yourself suitably when you love God better than yourself. What, then, you aim at in yourself you must aim at in your neighbor, namely, that he may love God with a perfect affection. For you do not love him as yourself, unless you try to draw him to that good which you are yourself pursuing. For this is the one good which has room for all to pursue it along with thee. From this precept proceed the duties of human society, in which it is hard to keep from error. But the first thing to aim at is, that we should be benevolent, that is, that we cherish no malice and no evil design against another. For man is the nearest neighbor of man.

God makes a good use even of the wicked, and all things work together for good to them that love Him. [1245] For all the enemies of the Church, whatever error blinds or malice depraves them, exercise her patience if they receive the power to afflict her corporally; and if they only oppose her by wicked thought, they exercise her wisdom:

In the 1920s, there was a dinner at which the physicist Robert W. Wood was asked to respond to a toast ... 'To physics and metaphysics.' Now by metaphysics was meant something like philosophy—truths that you could get to just by thinking about them. Wood took a second, glanced about him, and answered along these lines: The physicist has an idea, he said. The more he thinks it through, the more sense it makes to him. He goes to the scientific literature, and the more he reads, the more promising the idea seems. Thus prepared, he devises an experiment to test the idea. The experiment is painstaking. Many possibilities are eliminated or taken into account; the accuracy of the measurement is refined. At the end of all this work, the experiment is completed and ... the idea is shown to be worthless. The physicist then discards the idea, frees his mind (as I was saying a moment ago) from the clutter of error, and moves on to something else. The difference between physics and metaphysics, Wood concluded, is that the metaphysicist has no laboratory.

the reason free markets work is because they allow people to be lucky, thanks to aggressive trial and error, not by giving rewards or “incentives” for skill.

thought that acknowledging my errors was the ultimate goal, but naming my wrongs is not the same as working hard to undo them.

There are two ways to write error-free programs; only the third one works.” —Alan J. Perlis

there being, as it were, as much difference between anger and hatred as between a mote and a beam. For hatred is inveterate anger, which, as it were simply by its long duration, has acquired so great strength as to be justly called a beam. Now, it may happen that, though you are angry with a man, you wish him to be turned from his error; but if you hate a man, you cannot wish to convert him.

Having a fear of failure means you believe that even the smallest error could be evidence that you are a worthless and awful person. Having a fear of being imperfect means that it is difficult for you to accept yourself as you are—imperfect and, therefore, perfectly human—and so you interpret any criticism, rejection, or judgment by others as a threat to your very tenuous grasp on perfection. Having a fear of impossible expectations means fearing that even after you’ve worked hard and achieved the goals set for you, your only reward will be continually higher and more difficult goals to achieve, with no rest and no time to savor your achievements.

A scientist strives to understand the work of Nature. But with our insufficient talents as scientists, we do not hit upon the truth all at once. We must content ourselves with tracking it down, enveloped in considerable darkness, which leads us to make new mistakes and errors. By diligent examination, we may at length little by little peel off the thickest layers, but we seldom get the core quite free, so that finally we have to be satisfied with a little incomplete knowledge.

In a mass society where obtaining credit is as easy as it is, there’s probably no way to efficiently collect on delinquent accounts by writing real affidavits, filing legitimate, error-free lawsuits, and serving legitimate summonses in each and every individual case. Without the shortcuts, it doesn’t work. So techniques like robo-signing and sewer service are essential to the profitability of the business. Plenty of people—consumers and merchants both—are probably glad that so much credit is available, but they don’t realize that systematic fraud is part of what makes it available. Legally, there’s absolutely no difference between a woman on welfare who falsely declares that her boyfriend no longer lives in the home and a bank that uses a robo-signer to cook up a document swearing that he has kept regular records of your credit card account. But morally and politically, they’re worlds apart. When the state brings a fraud case against a welfare mom, it brings it with disgust, with rage, because in addition to committing the legal crime, she’s committed the political crime of being needy and an eyesore. Banks commit the legal crime of fraud wholesale; they do so out in the open, have entire departments committed to it, and have employees who’ve spent years literally doing nothing but commit, over and over again, the same legal crime that some welfare mothers go to jail for doing once. But they’re not charged, because there’s no political crime. The system is not disgusted by the organized, mechanized search for profit. It’s more like it’s impressed by it.

Further, when the mind attains the objects of its desire, however hurtful or empty they may be, error prevents it from perceiving their true nature, or its perceptions are overborne by a diseased appetite, and so it is puffed up with a foolish joy. From these fountains of evil, which spring out of defect rather than superfluity, flows every form of misery that besets a rational nature.

The question then is how to secure the greatest possible freedom for all. This can be secured by uniformly restricting the freedom of all by abstract rules that preclude arbitrary or discriminatory coercion by or of other people, that prevent any from invading the free sphere of any other (see Hayek 1960 and 1973, and chapter two above). In short, common concrete ends are replaced by common abstract rules.

A mentality that treats as the same, two cases in which a worker works to avoid pain, neglecting that in the one case the pain is caused by a master and in the other, caused by nature and prevented by a capitalist. A mentality, in other words, that sees no difference between slavery and freedom, and thus can claim justification for Marxists/Socialists robbing and murdering capitalists on the grounds that the free workers of the capitalists are their slaves.

If morals and tradition, rather than intelligence and calculating reason, lifted men above the savages, the distinctive foundations of modern civilisation were laid in antiquity in the region surrounding the Mediterranean Sea. There, possibilities of long-distance trade gave, to those communities whose individuals were allowed to make free use of their individual knowledge, an advantage over those in which common local knowledge or that of a ruler determined the activities of all.

That is why the second coming of the Lord is not only salvation, not only the omega that sets everything right, but also judgment. Indeed at this stage we can actually define the meaning of the talk of judgment. It means precisely this, that the final stage of the world is not the result of a natural current but the result of responsibility that is grounded in freedom. This must be regarded as the key to understanding why the New Testament clings fast, in spite of its message of grace, to the assertion that at the end men are judged "by their works" and that no one can escape giving an account of the way he has lived his life. There is a freedom that is not cancelled out even by grace and, indeed, is brought by it face to face with itself: man's final fate is not forced upon him regardless of the decisions he has made in his life. This assertion is in any case also necessary in order to draw the line between faith and false dogmatism or a false Christian self-confidence. This line alone confirms the equality of men by confirming the identity of their responsibility. ... Perhaps in the last analysis it is impossible to escape a paradox whose logic is completely disclosed only to the experience of a life based on faith. Anyone who entrusts himself to a life of faith becomes aware that both exist: the radical character of grace that frees helpless man and,no less, the abiding seriousness of the responsibility that summons man day after day. Both together mean that the Christian enjoys, on the one hand, the liberating, detached tranquility of him who lives on that excess of divine justice known as Jesus Christ. ... This is the source of a profound freedom, a knowledge of God's unrepentant love; he sees through all our errors and remains well disposed to us. ... At the same time, the Christian knows, however, that he is not free to do whatever he pleases, that his activity is not a game that God allows him and does not take seriously. He knows that he must answer for his actions, that he owes an account as a steward of what has been entrusted to him. There can only be responsibility where there is someone to be responsible to, someone to put the questions. Faith in the Last Judgment holds this questioning of our life over our heads so that we cannot forget it for a moment. Nothing and no one empowers us to trivialize the tremendous seriousness involved in such knowledge; it shows our life to be a serious business and precisely by doing so gives it its dignity.

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face in marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat. Shame on the man of cultivated taste who permits refinement to develop into fastidiousness that unfits him for doing the rough work of a workaday world. Among the free peoples who govern themselves there is but a small field of usefulness open for the men of cloistered life who shrink from contact with their fellows. Still less room is there for those who deride of slight what is done by those who actually bear the brunt of the day; nor yet for those others who always profess that they would like to take action, if only the conditions of life were not exactly what they actually are. The man who does nothing cuts the same sordid figure in the pages of history, whether he be a cynic, or fop, or voluptuary. There is little use for the being whose tepid soul knows nothing of great and generous emotion, of the high pride, the stern belief, the lofty enthusiasm, of the men who quell the storm and ride the thunder. Well for these men if they succeed; well also, though not so well, if they fail, given only that they have nobly ventured, and have put forth all their heart and strength. It is war-worn Hotspur, spent with hard fighting, he of the many errors and valiant end, over whose memory we love to linger, not over the memory of the young lord who 'but for the vile guns would have been a valiant soldier.

So far as Louis XVI. was concerned, I said `no.' I did not think that I had the right to kill a man; but I felt it my duty to exterminate evil. I voted the end of the tyrant, that is to say, the end of prostitution for woman, the end of slavery for man, the end of night for the child. In voting for the Republic, I voted for that. I voted for fraternity, concord, the dawn. I have aided in the overthrow of prejudices and errors. The crumbling away of prejudices and errors causes light. We have caused the fall of the old world, and the old world, that vase of miseries, has become, through its upsetting upon the human race, an urn of joy." "Mixed joy," said the Bishop. "You may say troubled joy, and to-day, after that fatal return of the past, which is called 1814, joy which has disappeared! Alas! The work was incomplete, I admit: we demolished the ancient regime in deeds; we were not able to suppress it entirely in ideas. To destroy abuses is not sufficient; customs must be modified. The mill is there no longer; the wind is still there." "You have demolished. It may be of use to demolish, but I distrust a demolition complicated with wrath." "Right has its wrath, Bishop; and the wrath of right is an element of progress. In any case, and in spite of whatever may be said, the French Revolution is the most important step of the human race since the advent of Christ. Incomplete, it may be, but sublime. It set free all the unknown social quantities; it softened spirits, it calmed, appeased, enlightened; it caused the waves of civilization to flow over the earth. It was a good thing. The French Revolution is the consecration of humanity.

At a dinner many decades ago, the physicist Robert W. Wood was asked to respond to the toast, “To physics and metaphysics.” By “metaphysics,” people then meant something like philosophy, or truths you could recognize just by thinking about them. They could also have included pseudoscience. Wood answered along these lines: The physicist has an idea. The more he thinks it through, the more sense it seems to make. He consults the scientific literature. The more he reads, the more promising the idea becomes. Thus prepared, he goes to the laboratory and devises an experiment to test it. The experiment is painstaking. Many possibilities are checked. The accuracy of measurement is refined, the error bars reduced. He lets the chips fall where they may. He is devoted only to what the experiment teaches. At the end of all this work, through careful experimentation, the idea is found to be worthless. So the physicist discards it, frees his mind from the clutter of error, and moves on to something else.* The difference between physics and metaphysics, Wood concluded as he raised his glass high, is not that the practitioners of one are smarter than the practitioners of the other. The difference is that the metaphysicist has no laboratory.

Understanding media alone will not bring about a better world (the Kingdom of God?), but ought to be the foundation of good works that may bring it about: constructing an environment of truly free-flowing and uninhibited information, to be sure, but also reaffirming and supporting the structures of thought that allow us to identify error and falsehood, and empowering us to label bullshit as bullshit, as Harry Frankfurt suggests. The global village, with its “rich and creative mix” full of “creative diversity” can be the perfect venue to put bullshit on an equal footing with truth. I see nothing in this situation that is either constructive or Catholic.

In 1994, Karl Sims was doing experiments on simulated organisms, allowing them to evolve their own body designs and swimming strategies to see if they would converge on some of the same underwater locomotion strategies that real-life organisms use.5, 6, 7 His physics simulator—the world these simulated swimmers inhabited—used Euler integration, a common way to approximate the physics of motion. The problem with this method is that if motion happens too quickly, integration errors will start to accumulate. Some of the evolved creatures learned to exploit these errors to obtain free energy, quickly twitching small body parts and letting the math errors send them zooming through the water.

Freedom requires that the individual be allowed to pursue his own ends: one who is free is in peacetime no longer bound by the common concrete ends of his community. Such freedom of individual decision is made possible by delimiting distinct individual rights (the rights of property, for example) and designating domains within which each can dispose over means known to him for his own ends. That is, a recognisable free sphere is determined for each person. This is all-important. For to have something of one’s own, however little, is also the foundation on which a distinctive personality can be formed and a distinctive environment created within which particular individual aims can be pursued.

I beg your earnest attention, mademoiselle, for what I say concerning THE RARE FEW WITH WHOM THE SOUL IS EVERYTHING. YOU are one of those few, unless I am greatly in error. And you have sacrificed your body so utterly to your spirit that the flesh rebels and suffers. This will not do. You have work before you in the world, and you cannot perform it unless you have bodily health as well as spiritual desire. And why? Because you are a prisoner here on earth, and you must obey the laws of the prison, however unpleasant they may be to you. Were you free as you have been in ages past and as you will be in ages to come, things would be different; but at present you must comply with the orders of your gaolers — the Lords of Life and Death.

After analyzing our current crisis and studying well-established historical precedents, I must conclude that the global bankers have only three possible cards left to play. The first is admitting culpability and working to restore the American economic engine to its free-market potential. History has taught us that the ruling class rarely admits error and never concedes power. The second is to foment so much civil unrest and fear that the general population will be clamoring for a global dictator who will provide them food, shelter, and security in exchange for their individual freedom and sovereignty. I see the emerging militancy of the labor union movement playing right into this scenario. The final play is global conflict where they can try and control the outcome by means of funding both sides.

Everything we do and say will either underline or undermine our discipleship process. As long as there is one unsaved person on my campus or in my city, then my church is not big enough. One of the underlying principles of our discipleship strategy is that every believer can and should make disciples. When a discipleship process fails, many times the fatal flaw is that the definition of discipleship is either unclear, unbiblical, or not commonly shared by the leadership team. Write down what you love to do most, and then go do it with unbelievers. Whatever you love to do, turn it into an outreach. You have to formulate a system that is appropriate for your cultural setting. Writing your own program for making disciples takes time, prayer, and some trial and error—just as it did with us. Learn and incorporate ideas from other churches around the world, but only after modification to make sure the strategies make sense in our culture and community. Culture is changing so quickly that staying relevant requires our constant attention. If we allow ourselves to be distracted by focusing on the mechanics of our own efforts rather than our culture, we will become irrelevant almost overnight. The easiest and most common way to fail at discipleship is to import a model or copy a method that worked somewhere else without first understanding the values that create a healthy discipleship culture. Principles and process are much more important than material, models, and methods. The church is an organization that exists for its nonmembers. Christianity does not promise a storm-free life. However, if we build our lives on biblical foundations, the storms of life will not destroy us. We cannot have lives that are storm-free, but we can become storm-proof. Just as we have to figure out the most effective way to engage our community for Christ, we also have to figure out the most effective way to establish spiritual foundations in each unique context. There is really only one biblical foundation we can build our lives on, and that is the Lord Jesus Christ. Pastors, teachers, and church staff believe their primary role is to serve as mentors. Their task is to equip every believer for the work of the ministry. It is not to do all the ministry, but to equip all the people to do it. Their top priority is to equip disciples to do ministry and to make disciples. Do you spend more time ministering to people or preparing people to minister? No matter what your church responsibilities are, you can prepare others for the same ministry. Insecurity in leadership is a deadly thing that will destroy any organization. It drives pastors and presidents to defensive positions, protecting their authority or exercising it simply to show who is the boss. Disciple-making is a process that systematically moves people toward Christ and spiritual maturity; it is not a bunch of randomly disconnected church activities. In the context of church leadership, one of the greatest and most important applications of faith is to trust the Holy Spirit to work in and through those you are leading. Without confidence that the Holy Spirit is in control, there is no empowering, no shared leadership, and, as a consequence, no multiplication.

The importance and value of order will grow with the variety of the elements, while greater order in turn enhances the value of variety, and thus the order of human cooperation becomes indefinitely extensible. If things were otherwise, if for example all men were alike and could not make themselves different from one another, there would be little point in division of labour (except perhaps among people in different localities), little advantage from coordinating efforts, and little prospect of creating order of any power or magnitude. Thus individuals had to become different before they could be free to combine into complex structures of cooperation. Moreover, they had to combine into entities of a distinct character: not merely a sum but a structure in some manner analogous to, and in some important respects differing from, an organism.

Passing alone to those realms The object erst of thine exalted thought, I would rise to infinity: then I would compass the skill Of industries and arts equal to the objects. [18] There would I be reborn: there on high I would foster for thee Thy fair offspring, now that at length cruel Destiny hath run her whole course Against the enterprise whereby I was wont to withdraw to thee. Fly not from me, for I yearn for a nobler refuge That I may rejoice in thee. And I shall have as guide A god called blind by the unseeing. May Heaven deliver thee, and every emanation Of the great Architect be ever gracious unto thee: But turn thou not to me unless thou art mine. Escaped from the narrow murky prison Where for so many years error held me straitly, Here I leave the chain that bound me And the shadow of my fiercely malicious foe Who can [19] force me no longer to the gloomy dusk of night. For he who hath overcome the great Python [20] With whose blood he hath dyed the waters of the sea Hath put to flight the Fury that pursued me. [21] To thee I turn, I soar, O my sustaining Voice; I render thanks to thee, my Sun, my divine Light, For thou hast summoned me from that horrible torture, [22] Thou hast led me to a goodlier tabernacle; [23] Thou hast brought healing to my bruised heart. Thou art my delight and the warmth of my heart; [24] Thou makest me without fear of Fate or of Death; Thou breakest the chains and bars Whence few come forth free. Seasons, years, months, days and hours -- The children and weapons of Time -- and that Court Where neither steel nor treasure [25] avail Have secured me from the fury [of the foe]. Henceforth I spread confident wings to space; I fear no barrier of crystal or of glass; I cleave the heavens and soar to the infinite. And while I rise from my own globe to others And penetrate ever further through the eternal field, That which others saw from afar, I leave far behind me. [26]

As we’ve seen, one of the most frequently pursued paths for achievement-minded college seniors is to spend several years advancing professionally and getting trained and paid by an investment bank, consulting firm, or law firm. Then, the thought process goes, they can set out to do something else with some exposure and experience under their belts. People are generally not making lifelong commitments to the field in their own minds. They’re “getting some skills” and making some connections before figuring out what they really want to do. I subscribed to a version of this mind-set when I graduated from Brown. In my case, I went to law school thinking I’d practice for a few years (and pay down my law school debt) before lining up another opportunity. It’s clear why this is such an attractive approach. There are some immensely constructive things about spending several years in professional services after graduating from college. Professional service firms are designed to train large groups of recruits annually, and they do so very successfully. After even just a year or two in a high-level bank or consulting firm, you emerge with a set of skills that can be applied in other contexts (financial modeling in Excel if you’re a financial analyst, PowerPoint and data organization and presentation if you’re a consultant, and editing and issue spotting if you’re a lawyer). This is very appealing to most any recent graduate who may not yet feel equipped with practical skills coming right out of college. Even more than the professional skill you gain, if you spend time at a bank, consultancy, or law firm, you will become excellent at producing world-class work. Every model, report, presentation, or contract needs to be sophisticated, well done, and error free, in large part because that’s one of the core value propositions of your organization. The people above you will push you to become more rigorous and disciplined, and your work product will improve across the board as a result. You’ll get used to dressing professionally, preparing for meetings, speaking appropriately, showing up on time, writing official correspondence, and so forth. You will be able to speak the corporate language. You’ll become accustomed to working very long hours doing detail-intensive work. These attributes are transferable to and helpful in many other contexts.

Yet, it was precisely our failure to differentiate between work and politics, between reality and illusion; it was precisely our mistake of conceiving of politics as a rational human activity comparable to the sowing of seeds or the construction of buildings that was responsible for the fact that a painter who failed to make the grade was able to plunge the whole world into misery. And I have stressed again and again that the main purpose of this book—which, after all, was not written merely for the fun of it—was to demonstrate these catastrophic errors in human thinking and to eliminate irrationalism from politics. It is an essential part of our social tragedy that the farmer, the industrial worker, the physician, etc., do not influence social existence solely through their social activities, but also and even predominantly through their political ideologies. For political activity hinders objective and professional activity; it splits every profession into inimical ideologic groups; creates a dichotomy in the body of industrial workers; limits the activity of the medical profession and harms the patients. In short, it is precisely political activity that prevents the realization of that which it pretends to fight for: peace, work, security, international cooperation, free objective speech, freedom of religion, etc.

Even worse, traditional grading that penalizes students for mistakes often isn’t just limited to a student’s academic work. Teachers often assign grades based on mistakes in students’ behaviors as well: downgrading a score if an assignment is late, subtracting points from a daily participation grade if a student is tardy to class, or lowering a group’s grade if the group becomes too noisy while they work. In this environment, every mistake is penalized and incorporated into the final grade. Even if just a few points are docked for forgetting to bring a notebook to class or losing a few points for not heading a paper correctly, the message is clear: All mistakes result in penalties. While some might argue that this is simply accountability—“I asked the students to do something, so it has to count”—it’s missing the forest for the trees. The more assignments and behaviors a teacher grades, the less willing a student will be to reveal her weaknesses and vulnerability. With no zones of learning that are “grade free,” it becomes nearly impossible to build an effective teacher–student relationship and positive learning environment in which students try new things, venture into unfamiliar learning territory, or feel comfortable making errors, and grow. When everything a student does is graded, and every mistake counts against her grade, that student can perceive that to receive a good grade she has to be perfect all of the time. Students don’t feel trust in their teachers, only the pressure to conceal weaknesses and avoid errors.

IF, O most illustrious Knight, I had driven a plough, pastured a herd, tended a garden, tailored a garment: none would regard me, few observe me, seldom a one reprove me; and I could easily satisfy all men. But since I would survey the field of Nature, care for the nourishment of the soul, foster the cultivation of talent, become expert as Daedalus concerning the ways of the intellect; lo, one doth threaten upon beholding me, another doth assail me at sight, another doth bite upon reaching me, yet another who hath caught me would devour me; not one, nor few, they are many, indeed almost all. If you would know why, it is because I hate the mob, I loathe the vulgar herd and in the multitude I find no joy. It is Unity that doth enchant me. By her power I am free though thrall, happy in sorrow, rich in poverty, and quick even in death. Through her virtue I envy not those who are bond though free, who grieve in the midst of pleasures, who endure poverty in their wealth, and a living death. They carry their chains within them; their spirit containeth her own hell that bringeth them low; within their soul is the disease that wasteth, and within their mind the lethargy that bringeth death. They are without the generosity that would enfranchise, the long suffering that exalteth, the splendour that doth illumine, knowledge that bestoweth life. Therefore I do not in weariness shun the arduous path, nor idly refrain my arm from the present task, nor retreat in despair from the enemy that confronteth me, nor do I turn my dazzled eyes from the divine end. Yet I am aware that I am mostly held to be a sophist, seeking rather to appear subtle than to reveal the truth; an ambitious fellow diligent rather to support a new and false sect than to establish the ancient and true; a snarer of birds who pursueth the splendour of fame, by spreading ahead the darkness of error; an unquiet spirit that would undermine the edifice of good discipline to establish the frame of perversity. Wherefore, my lord, may the heavenly powers scatter before me all those who unjustly hate me; may my God be ever gracious unto me; may all the rulers of our world be favourable to me; may the stars yield me seed for the field and soil for the seed, that the harvest of my labour may appear to the world useful and glorious, that souls may be awakened and the understanding of those in darkness be illumined. For assuredly I do not feign; and if I err, I do so unwittingly; nor do I in speech or writing contend merely for victory, for I hold worldly repute and hollow success without truth to be hateful to God, most vile and dishonourable. But I thus exhaust, vex and torment myself for love of true wisdom and zeal for true contemplation. This I shall make manifest by conclusive arguments, dependent on lively reasonings derived from regulated sensation, instructed by true phenomena; for these as trustworthy ambassadors emerge from objects of Nature, rendering themselves present to those who seek them, obvious to those who gaze attentively on them, clear to those who apprehend, certain and sure to those who understand. Thus I present to you my contemplation concerning the infinite universe and innumerable worlds.

There is little to be learned from those historians of morality (especially Englishmen): The usual error in their premises is their insistence on a certain consensus among human beings, at least among civilised human beings, with regard to certain propositions of morality, from thence they conclude that these propositions are absolutely binding even upon you and me; or reversely, they come to the conclusion that no morality is binding, after the truth has dawned upon them that among different peoples moral valuations are necessarily different: both of which conclusions are equally childish follies. The error of the more subtle amongst them is that they discover and criticise the probably foolish opinions of a people about its own morality, or the opinions of mankind about human morality generally (they treat accordingly of its origin, its religious sanctions, the superstition of free will, and such matters), and they think that just by so doing they have criticised the morality itself. But the worth of a precept, "Thou shalt," is fundamentally different from and independent of such opinions about it, and must be distinguished from the weeds of error with which it has perhaps been overgrown: just as the worth of a medicine to a sick person is altogether independent of the question whether he has a scientific opinion about medicine, or merely thinks about it as an old wife would do. A morality could even have grown out of an error: but with this knowledge the problem of its worth would not even be touched. - Thus, no one hitherto has tested the value of that most celebrated of all medicines, called morality: for which purpose it is first of all necessary for one to call it in question. Well, that is just our work.

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So you mustn’t be frightened, dear Mr. Kappus, if a sadness rises in front of you, larger than any you have ever seen; if an anxiety, like light and cloud-shadows, moves over your hands and over everything you do. You must realize that something is happening to you, that life has not forgotten you, that it holds you in its hand and will not let you fall. Why do you want to shut out of your life any uneasiness, any misery, any depression, since after all you don’t know what work these conditions are doing inside you? Why do you want to persecute yourself with the question of where all this is coming from and where it is going? Since you know, after all, that you are in the midst of transitions and you wished for nothing so much as to change. If there is anything unhealthy in your reactions, just bear in mind that sickness is the means by which an organism frees itself from what is alien; so one must simply help it to be sick, to have its whole sickness and to break out with it, since that is the way it gets better. In you, dear Mr. Kappus, so much is happening now; you must be patient like someone who is sick, and confident like someone who is recovering; for perhaps you are both. And more: you are also the doctor, who has to watch over himself. But in every sickness there are many days when the doctor can do nothing but wait. And that is what you, insofar as you are your own doctor, must now do, more than anything else. Don’t observe yourself too closely. Don’t be too quick to draw conclusions from what happens to you; simply let it happen. Otherwise it will be too easy for you to look with blame (that is: morally) at your past, which naturally has a share in everything that now meets you. But whatever errors, wishes, and yearnings of your boyhood are operating in you now are not what you remember and condemn. The extraordinary circumstances of a solitary and helpless childhood are so difficult, so complicated, surrendered to so many influences and at the same time so cut off from all real connection with life that, where a vice enters it, one may not simply call it a vice. One must be so careful with names anyway; it is so often the name of an offense that a life shatters upon, not the nameless and personal action itself, which was perhaps a quite definite necessity of that life and could have been absorbed by it without any trouble. And the expenditure of energy seems to you so great only because you overvalue victory; it is not the 'great thing' that you think you have achieved, although you are right about your feeling; the great thing is that there was already something there which you could replace that deception with, something true and real. Without this even your victory would have been just a moral reaction of no great significance; but in fact it has become a part of your life. Your life, dear Mr. Kappus, which I think of with so many good wishes. Do you remember how that life yearned out of childhood toward the 'great thing'? I see that it is now yearning forth beyond the great thing toward the greater one. That is why it does not cease to be difficult, but that is also why it will not cease to grow. And if there is one more thing that I must say to you, it is this: Don’t think that the person who is trying to comfort you now lives untroubled among the simple and quiet words that sometimes give you much pleasure. His life has much trouble and sadness, and remains far behind yours. If it were otherwise, he would never have been able to find those words.

And who knows (there is no saying with certainty), perhaps the only goal on earth to which mankind is striving Free eBooks at Planet eBook.com lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as positive as twice two makes four, and such positiveness is not life, gentlemen, but is the beginning of death. Anyway, man has always been afraid of this mathematical certainty, and I am afraid of it now. Granted that man does nothing but seek that math- ematical certainty, he traverses oceans, sacri ces his life in the quest, but to succeed, really to nd it, dreads, I assure you. He feels that when he has found it there will be noth- ing for him to look for. When workmen have nished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station—and there is oc- cupation for a week. But where can man go? Anyway, one can observe a certain awkwardness about him when he has attained such objects. He loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, man is a comical creature; there seems to be a kind of jest in it all. But yet mathematical certainty is a er all, something insu erable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo bar- ring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes ve is sometimes a very charming thing too. And why are you so rmly, so triumphantly, convinced that only the normal and the positive—in other words, only what is conducive to welfare—is for the advantage of man? Notes from the Underground Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of su ering? Perhaps su ering is just as great a bene t to him as well-being? Man is sometimes extraor- dinarily, passionately, in love with su ering, and that is a fact. ere is no need to appeal to universal history to prove that; only ask yourself, if you are a man and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to me positively ill-bred. Whether it’s good or bad, it is sometimes very pleasant, too, to smash things. I hold no brief for su ering nor for well-being either. I am standing for ... my caprice, and for its being guaran- teed to me when necessary. Su ering would be out of place in vaudevilles, for instance; I know that. In the ‘Palace of Crystal’ it is unthinkable; su ering means doubt, negation, and what would be the good of a ‘palace of crystal’ if there could be any doubt about it? And yet I think man will never renounce real su ering, that is, destruction and chaos. Why, su ering is the sole origin of consciousness. ough I did lay it down at the beginning that consciousness is the great- est misfortune for man, yet I know man prizes it and would not give it up for any satisfaction. Consciousness, for in- stance, is in nitely superior to twice two makes four. Once you have mathematical certainty there is nothing le to do or to understand. ere will be nothing le but to bottle up your ve senses and plunge into contemplation. While if you stick to consciousness, even though the same result is attained, you can at least og yourself at times, and that will, at any rate, liven you up. Reactionary as it is, corporal punishment is better than nothing.

Classical liberalism has been reproached with being too obstinate and not ready enough to compromise. It was because of its inflexibility that it was defeated in its struggle with the nascent anticapitalist parties of all kinds. If it had realized, as these other parties did, the importance of compromise and concession to popular slogans in winning the favor of the masses, it would have been able to preserve at least some of its influence. But it has never bothered to build for itself a party organization and a party machine as the anticapitalist parties have done. It has never attached any importance to political tactics in electoral campaigns and parliamentary proceedings. It has never gone in for scheming opportunism or political bargaining. This unyielding doctrinairism necessarily brought about the decline of liberalism. The factual assertions contained in these statements are entirely in accordance with the truth, but to believe that they constitute a reproach against liberalism is to reveal a complete misunderstanding of its essential spirit. The ultimate and most profound of the fundamental insights of liberal thought is that it is ideas that constitute the foundation on which the whole edifice of human social cooperation is Liberalism: A Socio-Economic Exposition constructed and sustained and that a lasting social structure cannot be built on the basis of false and mistaken ideas. Nothing can serve as a substitute for an ideology that enhances human life by fostering social cooperation—least of all lies, whether they be called "tactics," "diplomacy," or "compromise." If men will not, from a recognition of social necessity, voluntarily do what must be done if society is to be maintained and general well-being advanced, no one can lead them to the right path by any cunning stratagem or artifice. If they err and go astray, then one must endeavor to enlighten them by instruction. But if they cannot be enlightened, if they persist in error, then nothing can be done to prevent catastrophe. All the tricks and lies of demagogic politicians may well be suited to promote the cause of those who, whether in good faith or bad, work for the destruction of society. But the cause of social progress, the cause of the further development and intensification of social bonds, cannot be advanced by lies and demagogy. No power on earth, no crafty stratagem or clever deception could succeed in duping mankind into accepting a social doctrine that it not only does not acknowledge, but openly spurns. The only way open to anyone who wishes to lead the world back to liberalism is to convince his fellow citizens of the necessity of adopting the liberal program. This work of enlightenment is the sole task that the liberal can and must perform in order to avert as much as lies within his power the destruction toward which society is rapidly heading today. There is no place here for concessions to any of the favorite or customary prejudices and errors. In regard to questions that will decide whether or not society is to continue to exist at all, whether millions of people are to prosper or perish, there is no room for compromise either from weakness or from misplaced deference for the sensibilities of others. If liberal principles once again are allowed to guide the policies of great nations, if a revolution in public opinion could once more give capitalism free rein, the world will be able gradually to raise itself from the condition into which the policies of the combined anticapitalist factions have plunged it. There is no other way out of the political and social chaos of the present age.

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It may be cheap, but it should also be sturdy. What must be avoided at all costs is dishonest, distorted and ornate work. What must be sought is the natural, direct, simple, sturdy and safe. Confining beauty to visual appreciation and excluding the beauty of practical objects has proven to be a grave error on the part of modern man. A true appreciation of beauty cannot be fostered by ignoring practical handicrafts. After all, there is no greater opportunity for appreciating beauty than through its use in our daily lives, no greater opportunity for coming into direct contact with the beautiful. It was the tea masters who first recognized this fact. Their profound aesthetic insight came as a result of their experience with utilitarian objects. If life and beauty are treated as belonging to different realms, our aesthetic sensibilities will gradually wither and decline. It is said that someone living in proximity to a flowering garden grows insensitive to its fragrance. Likewise, when one becomes too familiar with a sight, one loses the ability to truly see it. Habit robs us of the power to perceive anew, much less the power to be moved. Thus it has taken us all these years, all these ages, to detect the beauty in common objects. The world of utility and the world of beauty are not separate realms. Users and the used have exchanged a vow: the more an object is used the more beautiful it will become and the more the user uses an object, the more the object will be used. When machines are in control, the beauty they produce is cold and shallow. It is the human hand that creates subtlety and warmth. Weakness cannot withstand the rigors of daily use. The true meaning of the tea ceremony is being forgotten. The beauty of the way of tea should be the beauty of the ordinary, the beauty of honest poverty. Equating the expensive with the beautiful cannot be a point of pride. Under the snow's reflected light creeping into the houses, beneath the dim lamplight, various types of manual work are taken up. This is how time is forgotten; this is how work absorbs the hours and days. yet there is work to do, work to be done with the hands. Once this work begins, the clock no longer measures the passage of time. The history of kogin is the history of utility being transformed into beauty. Through their own efforts, these people made their daily lives more beautiful. This is the true calling, the mission, of handicrafts. We are drawn by that beauty and we have much to learn from it. As rich as it is, America is perhaps unrivalled for its vulgar lack of propriety and decorum, which may account for its having the world's highest crime rate. The art of empty space seen in the Nanga school of monochrome painting and the abstract, free-flowing art of calligraphy have already begun to exert considerable influence on the West. Asian art represents a latent treasure trove of immense and wide-reaching value for the future and that is precisely because it presents a sharp contrast to Western art. No other country has pursued the art of imperfection as eagerly as Japan. Just as Western art and architecture owe much to the sponsorship of the House of Medici during the Reformation, tea and Noh owe much to the protection of the shogun Ashikaga Yoshimasa ( 1436-1490 ). The most brilliant era of Japanese culture, the Higashiyama period ( 1443-1490 ). Literally, sabi commonly means "loneliness" but as a Buddhist term it originally referred to the cessation of attachment. The beauty of tea is the beauty of sabi. It might also be called the beauty of poverty or in our day it might be simply be called the beauty of simplicity. The tea masters familiar with this beauty were called sukisha-ki meaning "lacking". The sukisha were masters of enjoying what was lacking.

Next comes the Curse, as it is called, which God pronounced upon man. The prominent point in that curse turns chiefly on the contrast between man and nature. Man must work in the sweat of his brow: and woman bring forth in sorrow. As to work, if it is the result of the disunion, it is also the victory over it. The beasts have nothing more to do but to pick up the materials required to satisfy their wants: man on the contrary can only satisfy his wants by himself producing and transforming the necessary means. Thus even in these outside things man is dealing with himself. The story does not close with the expulsion from Paradise. We are further told, God said, ‘Behold Adam is become as one of us, to know good and evil.’ Knowledge is now spoken of as divine, and not, as before, as something wrong and forbidden. Such words contain a confutation of the idle talk that philosophy pertains only to the finitude of the mind. Philosophy is knowledge, and it is through knowledge that man first realises his original vocation, to be the image of God. When the record adds that God drove men out of the garden of Eden to prevent their eating of the tree of life, it only means that on his natural side certainly man is finite and mortal, but in knowledge infinite. We all know the theological dogma that man’s nature is evil, tainted with what is called Original Sin. Now while we accept the dogma, we must give up the setting of incident which represents original sin as consequent upon an accidental act of the first man. For the very notion of spirit is enough to show that man is evil by nature, and it is an error to imagine that he could ever be otherwise. To such extent as man is and acts like a creature of nature, his whole behaviour is what it ought not to be. For the spirit it is a duty to be free, and to realise itself by its own act. Nature is for man only the starting-point which he has to transform. The theological doctrine of original sin is a profound truth; but modem enlightenment prefers to believe that man is naturally good, and that he acts right so long as he continues true to nature. The hour when man leaves the path of mere natural being marks the difference between him, a self-conscious agent, and the natural world. But this schism, though it forms a necessary element in the very notion of spirit, is not the final goal of man. It is to this state of inward breach that the whole finite action of thought and will belongs. In that finite sphere man pursues ends of his own and draws from himself the material of his conduct. While he pursues these aims to the uttermost, while his knowledge and his will seek himself, his own narrow self apart from the universal, he is evil; and his evil is to be subjective. We seem at first to have a double evil here: but both are really the same. Man in so far as he is spirit is not the creature of nature: and when he behaves as such, and follows the cravings of appetite, he wills to be so. The natural wickedness of man is therefore unlike the natural life of animals. A mere natural life may be more exactly defined by saying that the natural man as such is an individual: for nature in every part is in the bonds of individualism. Thus when man wills to be a creature of nature, he wills in the same degree to be an individual simply. Yet against such impulsive and appetitive action, due to the individualism of nature, there also steps in the law or general principle. This law may either be an external force, or have the form of divine authority. So long as he continues in his natural state, man is in bondage to the law. It is true that among the instincts and affections of man, there are social or benevolent inclinations, love, sympathy, and others, reaching beyond his selfish isolation. But so long as these tendencies are instinctive, their virtual universality of scope and purport is vitiated by the subjective form which always allows free play to self-seeking and random action.

By seeking to remake all the existing traditions and institutions deemed to be flawed beyond reform, totalitarian democracy came in full collision with its liberal rival and became, in [Jacob] Talmon's words, 'an exclusive doctrine represented by a vanguard of the enlightened who justified themselves in the use of coercion against those who refused to be free and virtuous.' Liberal democracy, he argued, proceeds differently. It acknowledges uncertainty, imperfection, and limited knowledge and works with the assumption that individuals may not be coerced into following a predetermined path and that they are capable of reaching a state of order and prosperity through a gradual process of trial and error.

Focus on controllable input metrics. Amazon is relentless about identifying metrics that can be controlled and have the greatest impact on outputs such as free cash flow per share. This is not an easy process, because it requires patient trial and error as you seek the input metrics that best allow you to assume control of your desired results. Note too that this is not an argument for abandoning output metrics.

the error, later so common, of confusing two senses of freedom: that curious sense in which an isolated individual is supposed to be able to be free, and that in which many persons collaborating with one another can be free. Seen in the latter context of such collaboration, only abstract rules of property – i.e., the rules of law – guarantee freedom.

No constitution arises from deliberation. The rights of the people are never written, except as simple restatements of previous, unwritten rights. … Although written laws are merely the declarations of pre-existing laws, it is far from true that all these laws can be written. … The more of it one puts into writing, the weaker the institution becomes. … No nation can give itself liberty if it is not already free, for human influence extends only as far as existing rights have developed. … There never existed a free nation which did not have seeds of liberty as old as itself in its natural constitution. … Nor has any nation ever successfully attempted to develop, by its fundamental written laws, rights other than those which existed in its natural constitution. … One of the greatest errors of a century which professed them all was to believe that a political constitution could be created and written a priori, whereas reason and experience unite in proving that a constitution is a divine work and that precisely the most fundamental and essentially constitutional of a nation’s laws could not possibly be written. … Promises, contracts, and oaths are mere words. It is as easy to break this trifling bond as to make it. Without the doctrine of a Divine Legislator, all moral obligation becomes illusory. Power on one side, weakness on the other: this constitutes all the bonds of human societies. The codifiers of Roman law unpretentiously inserted a remarkable fragment of Greek jurisprudence in the first chapter of their collection. Among the laws which govern us, it says, some are written and others are not. Nothing could be more simple and yet more profound. …428

37.3 New Year resolutions. In these final days of the old year and at the beginning of the new, we like to wish each other a good year. To tradesmen, neighbours, everyone we meet ... we say Happy New Year! They wish the same to us and we thank them. But, what do most people mean by Happy New Year? Doubtless they mean a year free from illness, pain, trouble or worry; that instead, everyone may smile on you, that you flourish, that you make plenty of money, that the taxman doesn’t get you, that you get a rise in salary, that prices fall, and that the news is good every morning. In short, that nothing unpleasant may happen to you.[132] It is good to wish these material good things for ourselves and others so long as they do not make us veer away from our final goal. The new year will bring us our share of happiness and our share of trouble, and we don’t know how much of each. A good year for a Christian is one in which both joys and sorrows have helped him to love God a little more. It is not a year that comes, supposing it were possible, full of natural happiness that leaves God to one side. A good year is one in which we have served God and our neighbour better, even if, on the human plane, it has been a complete disaster. For example, a good year could be one in which we are attacked by a serious illness that has been latent and unsuspected for many years, provided we know how to use it for our sanctification and that of those close to us. Any year can be the best year if we make use of the graces that God keeps in store for us and which can turn to good the greatest misfortunes. For the year just beginning God has prepared all the help we need to make it a good year. So let’s not waste even a single day. And when we happen to commit sin, or fall into error or discouragement, let us immediately begin again, in many cases through the sacrament of Penance. May we all have a good year, so that when it is over we can come before God with our hands full of hours of work offered to him, apostolate with our friends, innumerable acts of charity with those around us, many little victories over our self love, and unforgettable meetings with Our Lord in Holy Communion. Let us resolve to convert our defeats into victories, each time turning to God and starting once again. And, finally, let us ask Our Lady for the grace to live during this new year with a fighting spirit, as if it were the last that God was going to give us.

It’s free,” said the Chan Zuckerberg person. “There was this super-long pause,” said Joe, who was on the line. “We don’t know how to do no-cost,” said Zuckerberg. “What do you mean?” asked Chan Zuckerberg. “It shows up as an error in the hospital computer if we put zero cost,” said Zuckerberg. “It won’t accept zero.” “Can’t you put like one-tenth of a cent?” asked Joe. They couldn’t. The system wouldn’t allow it. It was Balamuthia all over again. The cure meant nothing if the patient never received it. Standing between the cure and the patient, in this case, was a U.S. medical-industrial complex that lurched between lethargy and avarice. Joe had never really had to understand its inner workings. Now he began to see that the incentives of virtually everyone in it were screwed up. To do something as simple as accept an offer of free coronavirus testing required either unusual effort or real courage.

Within the world there is no place for other creations. There is just an opportunity for reintegration and continuity. Everything that could exist already exists. Nothing else can be created but revealed.—If, the more evolved the man, the more he tries to summarize, evaluate and establish principles and laws for his life, how could God—in any sense, even the conscious God of the religions—not have absolute laws as a result of his own perfection? A God endowed with free will is lesser than a God of one law. The same way a concept is so much truer the more it is one only and doesn’t need to transform with each particular instance. God’s perfection is proven more by the impossibility of miracles than by their possibility. To work miracles, for a humanized God of the religions, is to be unfair—thousands of people need miracles equally and at the same time—or to recognize an error, correcting it—which, more than kindness or “proof of character,” means an error was made.—Neither understanding or volition are part of God’s nature, says Spinoza. This makes me happier and freer. Because the idea of the existence of a conscious God is horribly dissatisfying.

Equally valuable is embracing preventive tactics of all kinds—from training to error-proofing. This is not the sexy part of failing well—not the part that gets social media likes or hailed as the latest management fad. Given its enormous value (just ask Alcoa stockholders or commercial airline passengers!), this is a shame. A vital part of failing well is preventing basic failures. If you aspire to zero harm and failure-free work at the point of delivery, it’s essential to make friends with human error. Yes, to err is human. And to forgive (ourselves, especially) is indeed divine. But adopting simple practices to prevent basic failures in our lives and organizations is both possible and worthwhile. You might even say it’s empowering.

It is years of soul work in the trenches of daily trial and error. But we're not building a house in two weeks. We're laying the foundation for a fortress that will withstand the harshest winds and the fiercest storms. We are building an estate of love that will serve as a safe haven for years to come.

I read a post on Palestinian Refugee ResearchNet’s blog claiming that Facebook was blocking the term “Palestinian” from being used in page titles. The post included a screenshot of an attempt to create a page called “Palestinian Refugee ResearchNet,” with a warning splashed across the top that read: “Our automated system will not allow the name ‘Palestinian Refugee ResearchNet.’ It may violate our Pages Guidelines or contain a word or phrase that is blocked to prevent the creation of unofficial or otherwise prohibited Pages. If you believe this is an error, please contact our Customer Support team.” The blogger, Rex Brynen, tested several similar titles, replacing “Palestinian” with “Israeli” and “Afghan.” Both worked, so he wrote to the support team.

the technical ignorance of elected politicians who are hardly credible in providing oversight or contemplating regulation; profound disagreements about what we value and how trade-offs should be made, whether in regard to data privacy, free speech, and content moderation or automation and the future of work; the slow, painstaking consideration of legislation that seems to generate competing bills—so that everyone has his or her name on one—without generating significant progress, especially in a highly polarized political environment; and the strong status quo bias of democratic institutions, which means that policy change is slow and sticky, making it difficult for regulators to respond flexibly and adaptably to new developments in technology.

God is Sisyphus, and existence (life) is the stone. The accomplishment of purpose is the saddest point. Sisyphus is happiest without the total accomplishment of the purpose, while he persistently works and aims at the top. The accomplishment of the purpose is Sisyphus’ fall, so he forgets his achievement quickly. Voyage contains his whole hope and beauty; the voyage is the purpose of the stone—purpose to itself alone. He always arrives in the same place but chooses voyage instead of the target. The purpose and target were always there. Voyage is always new because it is fed from oblivion by unaware memory, with infinite possibilities stemming from the nature of the absolute through “free” will and unincidental accidents or errors. Voyage is the ultimate goal or purpose because it hides an infinite multitude within itself; the infinity of the finite through endless possibilities. The beauty of infinity is always new; the voyage is the sum of happenings on the scale. Every experience or adventure is new. Beauty shines from experience.

Another common error is to confuse freedom with planlessness. Some writers these days argue that if the system of economic laissez-faire—“letting everyone do as he wishes”—were altered as history marches on, our freedom would vanish with it. The argument of these authors often goes something like this: “Freedom is like a living thing. It is indivisible. And if the individual’s right to own the means of production is taken away, he no longer has the freedom to earn his living in his own way. Then he can have no freedom at all.” Well, if these writers were right it would indeed be unfortunate—for who then could be free? Not you nor I nor anyone else except a very small group of persons—for in this day of giant industries, only the minutest fraction of citizens can own the means of production anyway. Laissez-faire was a great idea, as we have seen, in earlier centuries: but times change, and almost everyone nowadays earns his living by virtue of belonging to a large group, be it an industry, or a university, or a labor union. It is a vastly more interdependent world, this “one world” of our twentieth century, than the world of the entrepreneurs of earlier centuries or of our own pioneer days; and freedom must be found in the context of economic community and the social value of work, not in everyone’s setting up his own factory or university. Fortunately, this economic interdependence need not destroy freedom if we keep our perspective. The pony express was a great idea, also, back in the days when sending a letter from coast to coast was an adventure. But certainly we are thankful—complain as we may about mail service these days—that now when we write a letter to a friend on the coast, we don’t have to give more than a passing thought to its method of travel; we drop it in the box with an air-mail stamp and forget about it. We are free, that is, to devote more time and concern to our message to our friend, our intellectual and spiritual interchange in the letter, because in a world made smaller by specialized communication we don’t have to be so concerned about how the letter gets there. We are more free intellectually and spiritually precisely because we accept our position in economic interdependence with our fellow men.

Writing and repairing software generally takes far more time and is far more expensive than initially anticipated. “Every feature that is added and every bug that is fixed,” Edward Tenner points out, “adds the possibility of some new and unexpected interaction between parts of the program.”19 De Jager concurs: “If people have learned anything about large software projects, it is that many of them miss their deadlines, and those that are on time seldom work perfectly. … Indeed, on-time error-free installations of complex computer systems are rare.”20 Even small changes to code can require wholesale retesting of entire software systems. While at MIT in the 1980s, I helped develop some moderately complex software. I learned then that the biggest problems arise from bugs that creep into programs during early stages of design. They become deeply embedded in the software’s interdependent network of logic, and if left unfixed can have cascading repercussions throughout the software. But fixing them often requires tracing out consequences that have metastasized in every direction from the original error. As the amount of computer code in our world soars (doubling every two years in consumer products alone), we need practical ways to minimize the number of bugs. But software development is still at a preindustrial stage—it remains more craft than engineering. Programmers resemble artisans: they handcraft computer code out of basic programming languages using logic, intuition, and pattern-recognition skills honed over years of experience.

The five most highly correlated factors are: Organizational culture. Strong feelings of burnout are found in organizations with a pathological, power-oriented culture. Managers are ultimately responsible for fostering a supportive and respectful work environment, and they can do so by creating a blame-free environment, striving to learn from failures, and communicating a shared sense of purpose. Managers should also watch for other contributing factors and remember that human error is never the root cause of failure in systems. Deployment pain. Complex, painful deployments that must be performed outside of business hours contribute to high stress and feelings of lack of control.4 With the right practices in place, deployments don’t have to be painful events. Managers and leaders should ask their teams how painful their deployments are and fix the things that hurt the most. Effectiveness of leaders. Responsibilities of a team leader include limiting work in process and eliminating roadblocks for the team so they can get their work done. It’s not surprising that respondents with effective team leaders reported lower levels of burnout. Organizational investments in DevOps. Organizations that invest in developing the skills and capabilities of their teams get better outcomes. Investing in training and providing people with the necessary support and resources (including time) to acquire new skills are critical to the successful adoption of DevOps. Organizational performance. Our data shows that Lean management and continuous delivery practices help improve software delivery performance, which in turn improves organizational performance. At the heart of Lean management is giving employees the necessary time and resources to improve their own work. This means creating a work environment that supports experimentation, failure, and learning, and allows employees to make decisions that affect their jobs. This also means creating space for employees to do new, creative, value-add work during the work week—and not just expecting them to devote extra time after hours. A good example of this is Google’s 20% time policy, where the company allows employees 20% of their week to work on new projects, or IBM’s “THINK Friday” program, where Friday afternoons are designated for time without meetings and employees are encouraged to work on new and exciting projects they normally don’t have time for.

We did not assume that any one form of experience could be accepted as already, in its main lines, wholly free from error. Led by this principle, we found that the real world was implied, but not asserted, in art; asserted, but not thought out, in religion; thought out, but only subject to fictitious assumptions, in science; and therefore in all these we found an ostensible object—the work of art, God, the material universe—which was confessedly a figment and not the real object. The real object is the mind itself, as we now know.

People with a fixed mindset are out to prove themselves every day and get very defensive when someone suggests they have made a mistake — they measure themselves by their failures. In a growth mindset, people believe that their abilities can be developed through study and hard work and that intelligence and talent are just the starting point. This view creates a love of learning and a resilience to overcome challenges with positive energy. They believe that they can realise their true potential and are in control. People with growth mindset show resilience when they’ve made an error and become more motivated to work harder and develop the skills needed to succeed in that task.

In Jesus's name I bind the spirit of error, and I command you to leave my mind. I refuse and reject all lies and twisted thoughts you have brought to me. I here and now loose in my life the Spirit of truth. I love You, Jesus, and thank You for helping me be free from the lies. chopter 20 THE STRATEGY OF PERVERSION HE SPIRIT OF whoredom and the spirit of perversion often work hand in hand. These demons, or strongmen, lead to sexual immorality.

Optimizing Performance Toward A Successful Fitness Guide Website Begins Now Fitness guide websites should be maintained carefully, and should be updated frequently. Stay open to the possibility of changing your approach to updating your exercise tips and information website. It can be quite easy to maintain your website if you check out our guidelines below. You should always aim to make the best exercise tips and information website that's possible even though perfection doesn't exist. Improvements could always be made, so look at your online site objectively from every angle to see where you can implement positive changes. Keep in mind, having a website up and running demands your time and attention. A site is a digital piece of art, so nurture your online site and show it the care and attention it deserves. Many company owners are not professional exercise tips and information website designers; if you are such an owner, don't hesitate to work with an expert to build a website for you. Express your vision clearly and make sure they've a detailed plan of what you want from the site. If you present them with this plan, they're going to have no reason to not give you the results you want. Hit the web and check out the newest sites that the designer has created. Make sure to align digital marketing campaigns with sales at your physical location to increase sales. When companies have both physical locations and an online store, customers have a tendency to shop with them more often. Streamline your store's branding by displaying your logo on all business signage, publicity, promotional ads, and your online presence, including social media. Customers prefer to do business with places where they know there's a face behind the exercise tips and information website. For your exercise tips and information website to be successful, you need to continuously manage it well and make certain that it is aesthetically pleasing. Weird fonts and color schemes as well as too many visuals are things that website designers want you to avoid. Meticulous proofreading is essential; be sure to catch every spelling and grammar mistake. The reputation of the site can be ruined if there are errors in spelling or grammar. The content displayed on your exercise tips and information website should correlate closely with your selected keywords. If you draw traffic to your site with keywords that do not truly represent your company's mission, products and services, your regular visitors rarely return. Your reputation is at stake with these decisions, so make sure what you offer and your keywords are closely connected. In order to be certain that you are using the best keywords for your site, have a professional website designer review your site and offer feedback. If your exercise tips and information website makes registration mandatory, it ought to be simple and hassle free. Requiring registration in order to make a purchase has become a standard business practice. Continuously offer the choice of enlistment, despite the fact that a few people may decide to not to do as such. Offer special perks to users who register, like releasing additional details about their orders. Farkas Health and Fitness For more Information, Visit us at: Health And Fitness Address: 3227 Coventry Court Gulfport, MS 39501 Phone: 228-242-9548

Another method I’ve learned is to just sit there and you close your eyes for at least one hour a day. You surrender to whatever happens—don’t make any effort whatsoever. You make no effort for something, and you make no effort against anything. If there are thoughts running through your mind, you let the thoughts run. For your entire life, things have been happening to you. Some good, some bad, most of which you have processed and dissolved, but a few stuck with you. Over time, more and more stuck with you, and they almost became like these barnacles stuck to you. You lost your childhood sense of wonder and of being present and happy. You lost your inner happiness because you built up this personality of unresolved pain, errors, fears, and desires that glommed onto you like a bunch of barnacles. How do you get those barnacles off you? What happens in meditation is you’re sitting there and not resisting your mind. These things will start bubbling up. It’s like a giant inbox of unanswered emails, going back to your childhood. They will come out one by one, and you will be forced to deal with them. You will be forced to resolve them. Resolving them doesn’t take any work—you just observe them. Now you’re an adult with some distance, time, and space from previous events, and you can just resolve them. You can be much more objective about how you view them. Over time, you will resolve a lot of these deep-seated unresolved things you have in your mind. Once they’re resolved, there will come a day when you sit down to meditate, and you’ll hit a mental “inbox zero.” When you open your mental “email” and there are none, that is a pretty amazing feeling. It’s a state of joy and bliss and peace. Once you have it, you don’t want to give it up. If you can get a free hour of bliss every morning just by sitting and closing your eyes, that is worth its weight in gold. It will change your life. I recommend meditating one hour each morning because anything less is not enough time to really get deep into it. I would recommend if you really want to try meditation, try sixty days of one hour a day, first thing in the morning. After about sixty days, you will be tired of listening to your own mind. You will have resolved a lot of issues, or you have heard them enough to see through those fears and issues. Meditation isn’t hard. All you have to do is sit there and do nothing. Just sit down. Close your eyes and say, “I’m just going to give myself a break for an hour. This is my hour off from life. This is the hour I’m not going to do anything. “If thoughts come, thoughts come. I’m not going to fight them. I’m not going to embrace them. I’m not going to think harder about them. I’m not going to reject them. I’m just going to sit here for an hour with my eyes closed, and I’m going to do nothing.” How hard is that? Why can you not do anything for an hour? What’s so hard about giving yourself an hour-long break? [74]

As a rule, the people who call themselves liberals or democrats are very glad if they can point to evidence that the number of people in a particular region on earth is increasing tremendously. An increase in the population is something which is very much desired, especially by politically minded democratic and liberal people, and also by people who think that they are free thinkers and intellectuals. Now first of all this is not quite correct, because the statistics are based on errors; people usually look at one part of the earth and they don't realize that the other parts of the earth were more densely populated in previous times than they are today. It is not quite correct; however, on the whole it is correct in the sense that there is a kind of a surplus of human beings who are already appearing in our time who have no egos, who are not really human. This is a terrible truth. They walk around and are not incarnations of an ego; they enter into the physical line of heredity and receive an etheric body and an astral body. In a certain way they are equipped with an Ahrimanic consciousness, and they look human if one doesn't look too closely, but they are not human beings in the full sense of the word. This is a terrible truth, which is present, it's a truth, and when the Apocalypticer speaks about the plague of locusts during the trumpets epoch he is referring directly to human beings. Here again one can see how good the Apocalypticer's vision is, for such men in their astral body look exactly the way the Apocalypticer describes them — like etheric locusts with human faces. One definitely has to think about such supersensible things in this way, and priests must know about such things. For a priest is a minister. Hence he must also be able to find words for everything that happens in such a soul. They're not always bad souls; they can just be souls who get to the soul stage but are lacking an ego. One will certainly realize this when one runs into these human beings. A priest has to know this, for after all there is fellowship among men with regard to such matters. People with normal souls suffer through their association with such persons who really go through the world like human locusts. The question can and must arise: How should one behave towards such human beings? It is often very difficult to relate to such people because they feel things deeply, they can feel things very deeply, but one notices that there is no real individuality in them. However, one must of course take care to keep the fact that they have no individualities from them, otherwise insanity will necessarily result. But even though one has to conceal this from them, it's a question of arranging things for such souls — after all they are souls, even though they're not spirits — in such a way that these people can develop in the company of others, that they can make connections with others and go along with them, as it were. These human beings display the nature and essence of human beings fairly closely until their 20th year. The intellectual or mind soul only emerges around age 20, and this makes it possible for the ego to live out its life on earth.

Such a sociable individuality contrasts with the self-enclosure that is implicit in the idea of “autonomy,” which means giving a law to oneself. The idea of autonomy denies that we are born into a world that existed prior to us. It posits an essential aloneness; an autonomous being is free in the sense that a being severed from all others is free.3 To regard oneself this way is to betray the natural debts we owe to the world, and commit the moral error of ingratitude.

Black Swans being unpredictable, we need to adjust to their existence (rather than naïvely try to predict them). There are so many things we can do if we focus on antiknowledge, or what we do not know. Among many other benefits, you can set yourself up to collect serendipitous Black Swans (of the positive kind) by maximizing your exposure to them. Indeed, in some domains—such as scientific discovery and venture capital investments—there is a disproportionate payoff from the unknown, since you typically have little to lose and plenty to gain from a rare event. We will see that, contrary to social-science wisdom, almost no discovery, no technologies of note, came from design and planning—they were just Black Swans. The strategy for the discoverers and entrepreneurs is to rely less on top-down planning and focus on maximum tinkering and recognizing opportunities when they present themselves. So I disagree with the followers of Marx and those of Adam Smith: the reason free markets work is because they allow people to be lucky, thanks to aggressive trial and error, not by giving rewards or “incentives” for skill. The strategy is, then, to tinker as much as possible and try to collect as many Black Swan opportunities as you can.

THE MULADHARA PERSONALITY Someone ruled by the Muladhara chakra is often confronted with life lessons about security—or rather, the desire to be physically and financially secure. The behavior of these people is often compared to that of ants, which ardently work for their queen. Their sense of self is often based on gaining approval or following the laws. Thus, for these people, their lessons are often about confronting and freeing themselves from greed, lust, sensuality, and anger. Like the earth element, Muladhara personalities are physically strong and productive. They often win competitively because of their drive and strength. THE SVADHISTHANA PERSONALITY A Svadhisthana individual is most likely devoted to the higher things in life—art, music, poetry, and the jewels of creativity. While beautiful, this lushness also presents temptation away from the spiritual path, with the major diversions involving sexuality, sensuality, and indulgence. A second-chakra person is likely to experience mood swings or emotional inconsistency. Desire is rooted in the second chakra, and can lead to love and the enjoyment of pleasures, but also to frivolity or just plain selfishness. The Svadhisthana path is often called the way of the butterfly, for life is full of so many joys, it can be hard to remain in one place for long. It is important to develop discipline to balance the compulsion to experience. THE MANIPURA PERSONALITY This chakra embraces the planes of karma (the past), dharma (one’s purpose), and the celestial plane. Its focus is to atone for one’s past errors. Manipura is the fire chakra, and people who dwell here tend to be fiery; the key to joy lies in the application of the heat. Is it used to avoid the past—or to work toward a positive future? Third-chakra people tend to be temperamental but are also able to commit to their goals. They are often driven by the need to be recognized and to succeed. The chief issue to confront is ego. By confronting issues of pride and control, the Manipura person is able to embrace the best features of its major animal, the ram. The ram can walk nimbly into the highest of mountaintops; so can the third-chakra individual. THE ANAHATA PERSONALITY When the lotus unfolds, the twelve petals invite the movement of energy in twelve directions. This activates twelve mental capabilities: hope, anxiety, endeavor, possessiveness, arrogance, incompetence, discrimination, egoism, lustfulness, fraudulence, indecision, and repentance (as described in the Mahanirvana Tantra, a detailing of Tantric rituals and practices, edited for Western audiences by Arthur Avalon (pen name of Sir John Woodroffe) in 1913).25 Twelve divinities in the form of sound assist with the process involved in confronting, dealing with, and healing one’s way through these twelve qualities. A heart-based person might find him- or herself greatly challenged by the so-called negative qualities that stir in the heart. However,

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