Essential Services Quotes

And he gave it for his opinion, "that whoever could make two ears of corn, or two blades of grass, to grow upon a spot of ground where only one grew before, would deserve better of mankind, and do more essential service to his country, than the whole race of politicians put together.

They're so broke that they've actually cut essential services. In many places, they've cut policemen, because, who the fuck needs them? Or firemen, son of a bitch, it's much more fun watching something burn down.

Few religions are definite about the size of Heaven, but on the planet Earth the Book of Revelation (ch. XXI, v.16) gives it as a cube 12,000 furlongs on a side. This is somewhat less than 500,000,000,000,000,000,000 cubic feet. Even allowing that the Heavenly Host and other essential services take up at least two thirds of this space, this leaves about one million cubic feet of space for each human occupant- assuming that every creature that could be called ‘human’ is allowed in, and the the human race eventually totals a thousand times the numbers of humans alive up until now. This is such a generous amount of space that it suggests that room has also been provided for some alien races or - a happy thought - that pets are allowed.

Journeys are the midwives of thought. Few places are more conducive to internal conversations than a moving plane, ship or train. There is an almost quaint correlation between what is in front of our eyes and the thoughts we are able to have in our heads: large thoughts at times requiring large views, new thoughts new places. Introspective reflections which are liable to stall are helped along by the flow of the landscape. The mind may be reluctant to think properly when thinking is all it is supposed to do. At the end of hours of train-dreaming, we may feel we have been returned to ourselves - that is, brought back into contact with emotions and ideas of importance to us. It is not necessarily at home that we best encounter our true selves. The furniture insists that we cannot change because it does not; the domestice setting keeps us tethered to the person we are in ordinary life, but who may not be who we essentially are. If we find poetry in the service station and motel, if we are drawn to the airport or train carriage, it is perhaps because, in spite of their architectural compromises and discomforts, in spite of their garish colours and harsh lighting, we implicitly feel that these isolated places offer us a material setting for an alternative to the selfish ease, the habits and confinement of the ordinary, rooted world.

Gratitude begins in our hearts and then dovetails into behavior. It almost always makes you willing to be of service, which is where the joy resides. It means that you are willing to stop being such a jerk. When you are aware of all that has been given to you, in your lifetime and the past few days, it is hard not to be humbled, and pleased to give back.

I believe in the supreme worth of the individual and in his right to life, liberty and the pursuit of happiness. I believe that every right implies a responsibility; every opportunity, an obligation; every possession, a duty. I believe that the law was made for man and not man for the law; that government is the servant of the people and not their master. I believe in the dignity of labor, whether with head or hand; that the world owes no man a living but that it owes every man an opportunity to make a living. I believe that thrift is essential to well-ordered living and that economy is a prime requisite of a sound financial structure, whether in government, business or personal affairs. I believe that truth and justice are fundamental to an enduring social order. I believe in the sacredness of a promise, that a man's word should be as good as his bond, that character—not wealth or power or position—is of supreme worth. I believe that the rendering of useful service is the common duty of mankind and that only in the purifying fire of sacrifice is the dross of selfishness consumed and the greatness of the human soul set free. I believe in an all-wise and all-loving God, named by whatever name, and that the individual's highest fulfillment, greatest happiness and widest usefulness are to be found in living in harmony with His will. I believe that love is the greatest thing in the world; that it alone can overcome hate; that right can and will triumph over might.

The great Indian poet Rabindranath Tagore wrote, “I slept and dreamt that life was joy. / I awoke and saw that life was service. / I acted and behold, service was joy.

When anything in life is an absolute requirement for your happiness and self-worth, it is essentially an ‘idol,’ something you are actually worshiping. When such a thing is threatened, your anger is absolute. Your anger is actually the way the idol keeps you in its service, in its chains. Therefore if you find that, despite all the efforts to forgive, your anger and bitterness cannot subside, you may need to look deeper and ask, ‘What am I defending? What is so important that I cannot live without?’ It may be that, until some inordinate desire is identified and confronted, you will not be able to master your anger.

Depression as Denial of the Self Depression consists of a denial of one’s own emotional reactions. This denial begins in the service of an absolutely essential adaptation during childhood and indicates a very early injury. There are many children who have not been free, right from the beginning, to experience the very simplest of feelings, such as discontent, anger, rage, pain, even hunger—and, of course, enjoyment of their own bodies.

The culture and civilization of the White man are essentially material; his measure of success is, "How much property have I acquired for myself?" The culture of the Red man is fundamentally spiritual; his measure of success is, "How much service have I rendered to my people?

The State in particular is turned into a quasi-animate personality from whom everything is expected. In reality it is only a camouflage for those individuals who know how to manipulate it.

The goal is to have customers who appreciate the value your business is selling; and customers who are willing and able to pay for that value. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

Efficient supply chain management is essential for individual businesses, specific markets, and for the economy as a whole - especially when we're talking about Permaculture Economics. A global economy where products and services are moved from source to destination with maximum efficiency.... That's a win for everyone.

God in His sovereign goodness often uses the painful and at times debilitating injury of a spear thrower to make us readier for His service. ... One thing you discover about spear throwers is that though it’s not necessary for them to be good, it’s essential for them to appear good.

Your boldness confounds me! Shall I conceal your crime, I whom you have deceived by your feigned confession? No, Daughter, no! I will render you a more essential service. I

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary 'working' men. They are a race apart--outcasts, like criminals and prostitutes. Working men 'work', beggars do not 'work'; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not 'earn' his living, as a bricklayer or a literary critic 'earns' his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar's livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course--but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout--in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering. I do not think there is anything about a beggar that sets him in a different class from other people, or gives most modern men the right to despise him. Then the question arises, Why are beggars despised?--for they are despised, universally. I believe it is for the simple reason that they fail to earn a decent living. In practice nobody cares whether work is useful or useless, productive or parasitic; the sole thing demanded is that it shall be profitable. In all the modem talk about energy, efficiency, social service and the rest of it, what meaning is there except 'Get money, get it legally, and get a lot of it'? Money has become the grand test of virtue. By this test beggars fail, and for this they are despised. If one could earn even ten pounds a week at begging, it would become a respectable profession immediately. A beggar, looked at realistically, is simply a businessman, getting his living, like other businessmen, in the way that comes to hand. He has not, more than most modem people, sold his honour; he has merely made the mistake of choosing a trade at which it is impossible to grow rich.

The mass-man would never have accepted authority external to himself had not his surroundings violently forced him to do so. As to-day, his surroundings do not so force him, the everlasting mass-man, true to his character, ceases to appeal to other authority and feels himself lord of his own existence. On the contrary the select man, the excellent man is urged, by interior necessity, to appeal from himself to some standard beyond himself, superior to himself, whose service he freely accepts...Contrary to what is usually thought, it is the man of excellence, and not the common man who lives in essential servitude. Life has no savour for him unless he makes it consist in service to something transcendental. Hence he does not look upon the necessity of serving as an oppression. When, by chance, such necessity is lacking, he grows restless and invents some new standard, more difficult, more exigent, with which to coerce himself. This is life lived as a discipline — the noble life.

The customers should be happy, but the business should not accept mediocre profits just to make the customers happy. The relationship between business and customer should be reciprocal. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

Let's put heterogeneity over homogeneity. We need to design materials that can restore or rewild biodiversity on the planet. When ecosystems are more diverse, they are better able to perform essential ecosystem services like carbon sequestration.

There's an internally recognized beauty of motion and balance on any man-healthy planet,' Kynes said. 'You see in this beauty a dynamic stabilizing effect essential to all life. It's aim is simple: to maintain and produce coordinated patterns of greater and greater diversity. Life improves the closed system's capacity to sustain life. Life - all life - is in the service of life. Necessary nutrients are made available to life by life in greater and greater richness as the diversity of life increases. The entire landscape comes alive, filled with relationships and relationships within relationships.

perfect Christian characters, seeking by diligent study and earnest prayer to gain the training essential for acceptable service in the cause of God.

Performance of management should be measured by potential to stay in business, to protect investment, to ensure future dividends and jobs through improvement of product and service for the future, not by the quarterly dividend.

Inequality of wealth and incomes is an essential feature of the market economy. It is the implement that makes the consumers supreme in giving them the power to force all those engaged in production to comply with their orders. It forces all those engaged in production to the utmost exertion in the service of the consumers. It makes competition work. He who best serves the consumers profits most and accumulates riches.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

Genuinely good manners are, after all, essentially a way of moderating one’s own egotism, often in the service of considering the egos of others. Even if it’s done mainly for show, it’s still a start.

Whoever could make two ears of corn, or two blades of grass, to grow upon a spot of ground where only one grew before, would deserve better of mankind, and do more essential service to his country, than the whole race of politicians put together.

Despite its affective packaging, the disposition to catalogue and aggregate neatly rounded-off identities is in no meaningful way radical. Not only is it evocative of nineteenth-century essentialisms, it also reproduces the mindset of the mass information industry, which, though public opinion and market research, sorts the population into the demographic equivalent of sound bites—market shares, taste communities—all in service to the corporate sales effort and management of the national political agenda.

The only way to get excellence is with training, education, and enforcement.

The reason that philosophy is so essential is that if we don’t use it, it is used against us in the service of evil to enable the murder and enslavement – literally – of billions.

Not accomplishing your Life Plan is a tragic act of free will. It is akin to charting an elaborate vacation itinerary before arriving at your holiday destination, with all kinds of plans for outdoor adventures and intentions to go sightseeing and shopping, but then ending up spending the whole trip in your hotel room ordering from room service and watching television. In a similar fashion the unconscious soul spends a lifetime in the semi-conscious state of Divine Disconnection and then returns home mostly ‘empty-handed’.

A PRAYER   The supreme prayer of my heart is not to be learned, rich, famous, powerful, or “good,” but simply to be radiant. I desire to radiate health, cheerfulness, calm courage and good will. I wish to live without hate, whim, jealousy, envy, fear. I wish to be simple, honest, frank, natural, clean in mind and clean in body, unaffected—ready to say “I do not know,” if it be so, and to meet all men on an absolute equality—to face any obstacle and meet every difficulty unabashed and unafraid. I wish others to live their lives, too—up to their highest, fullest and best. To that end I pray that I may never meddle, interfere, dictate, give advice that is not wanted, or assist when my services are not needed. If I can help people, I’ll do it by giving them a chance to help themselves; and if I can uplift or inspire, let it be by example, inference, and suggestion, rather than by injunction and dictation.

Genuinely good manners are, after all, essentially a way of moderating one’s own egotism, often in the service of considering the egos of others.

What a vicious circle we can put ourselves in: we have come to accept the notion of "fix me first," when part of the essential fixing we all need is to be compassionately involved with others.

Tacit collaboration by millions who bite their lip is even more essential than lip service by thousands of favor seekers. Hence, to stimulate at least passive cooperation, the party strives to give the impression that “everybody” is already on its side. (The Rise of Political Correctness)

I understand that there are different expressions of Christianity in different cultures. Contextualization is essential for the growth and expansion of the church. But there is a difference between contextualization and compromise. Using goat's milk for communion in a culture that has never heard of wine or grapes is contextualization; sacrificing the goat is compromise. Having a Saturday night service because we have run out of room in all four Sunday services is contextualization; having a Saturday night service to accommodate and/or appease people who are “too busy” on Sunday is compromise.

Intact forest ecosystems, by comparison, provide more ecological services than just board feet of lumber. They clean the water, provide shade, and give communities plants, insects, and animals. Protecting our forests is essential not only for our survival now, but also for the survival of generations to come.

The peripheral route of influence refers to factors that are outside of the message itself, but still have considerable sway on how we make decisions. It includes essential elements of selling such as building rapport, compellingly presenting a product or service, and enhancing trust. This method of influence is made up of a series of mental reflexes, known as “heuristics.

Just like the way a beautiful butterfly can’t come into life without its transformation cycle from egg to larva, caterpillar to pupa and finally to a brilliant creation, to become a successful digitally transformed organisation, similar transformational stages are essential.

People find themselves applauding a national health service that their own government criminally underfunded and neglected these past ten years. People thank God for 'essential' workers they once considered lowly, who not so long ago they despised for wanting fifteen bucks an hour.

Now, this is my little public service announcement: If you get invited to something, it's incumbent upon you to RSVP as soon as possible. A quick “no” is better than a long “maybe.” People go to a lot of trouble to plan a party, and it's a big deal to open up your home. What's more, it's essential to show up if you say you will. I have a busy life, but I still don't cancel unless it's a superduper emergency – I'm talking hospital-visit, in-the-newspapers-the-next-day emergency. Being tired just isn't a good enough excuse. C'mon! Make an effort! One trick I use to determine whether or not to say yes to an invite is: Would I want to go right then and there? If the party were that second, would I get dressed and rush out of the house to go to the party? If the answer is yes, I probably do want to go, but if the answer is no, I don't accept the invitation.

There are whole industries, such as venture capital, that are currently organized around the belief that innovation is essentially a game of playing the odds. But it’s time to topple that tired paradigm. I’ve spent twenty years gathering evidence so that you can put your time, energy, and resources into creating products and services that you can predict, in advance, customers will be eager to hire. Leave relying on luck to the other guys.

Shulman argues that work that is valued is work that is presented to colleagues. The failure to make this kind of wider connection weakens the sense of community. This happens in scholarly life when such essential functions as professional service or teaching do not get discussed openly or often enough.

Our current business operating system— which is built around external, carrot-and-stick motivators—doesn’t work and often does harm. We need an upgrade. And the science shows the way. This new approach has three essential elements: (1) Autonomy—the desire to direct our own lives; (2) Mastery—the urge to make progress and get better at something that matters; and (3) Purpose—the yearning to do what we do in the service of something larger than ourselves.

But spirituality in many Christian circles has simply become another dimension of Christian consumerism. We have generated a body of people who consume Christian services and think that that is Christian faith. Consumption of Christian services replaces obedience to Christ. And spirituality is one more thing to consume. I go to many, many conferences and talk about these things, and so often I see these people who are just consuming more Christian services.

Stepan Arkadyevitch had gone to Petersburg to perform the most natural and essential official duty—so familiar to everyone in the government service, though incomprehensible to outsiders—that duty, but for which one could hardly be in government service, of reminding the ministry of his existence—and having, for the due performance of this rite, taken all the available cash from home, was gaily and agreeably spending his days at the races and in the summer villas.

Stephan Arkadyevitch had gone to Petersburg to perform the most natural and essential official duty — so familiar to everyone in the government service, though incomprehensible to outsiders — that duty, but for which one could hardly be in government service, of reminding the ministry of his existence — and having, for the due performance of this rite, taken all the available cash from home, was gaily and agreeably spending his days at the races and in the summer villas.

Gratitude begins in our hearts and then dovetails into behavior. It almost always makes you willing to be of service, which is where the joy resides. It means you are willing to stop being such a jerk. When you are aware of all that has been given to you, in your lifetime and in the past few days, it is hard not to be humbled, and pleased to give back. Most

Charging a premium amount allows me to offer a premium service.

The most essential step in marketing your services is selecting an occupation you can throw yourself into wholeheartedly.

One of the most widely held beliefs in our culture today is that romantic love is all important in order to have a full life but that it almost never lasts. A second, related belief is that marriage should be based on romantic love. Taken together, these convictions lead to the conclusion that marriage and romance are essentially incompatible, that it is cruel to commit people to lifelong connection after the inevitable fading of romantic joy. The Biblical understanding of love does not preclude deep emotion. As we will see, a marriage devoid of passion and emotional desire for one another doesn’t fulfill the Biblical vision. But neither does the Bible pit romantic love against the essence of love, which is sacrificial commitment to the good of the other. If we think of love primarily as emotional desire and not as active, committed service, we end up pitting duty and desire against each other in a way that is unrealistic and destructive.

And then she reverses direction and heads straight for Willesden Bookshop, an independent shop that rents space from the council and provides--no matter what Brent Council may claim--an essential local service. It is run by Helen. Helen is an essential local person. I would characterize her essentialness in the following way: 'Giving the people what they didn't know they wanted.' Important category.

An autotelic experience is very different from the feelings we typically have in the course of life. So much of what we ordinarily do has no value in itself, and we do it only because we have to do it, or because we expect some future benefit from it. Many people feel that the time they spend at work is essentially wasted—they are alienated from it, and the psychic energy invested in the job does nothing to strengthen their self. For quite a few people free time is also wasted. Leisure provides a relaxing respite from work, but it generally consists of passively absorbing information, without using any skills or exploring new opportunities for action. As a result life passes in a sequence of boring and anxious experiences over which a person has little control. The autotelic experience, or flow, lifts the course of life to a different level. Alienation gives way to involvement, enjoyment replaces boredom, helplessness turns into a feeling of control, and psychic energy works to reinforce the sense of self, instead of being lost in the service of external goals. When experience is intrinsically rewarding life is justified in the present, instead of being held hostage to a hypothetical future gain.

It's tough to make a living in my racket. Most people who need detecting done just go to the cops. They're free. I have to charge money for essentially the same service. Another thing that makes it tough is that I'm not the best detective in town. In fact in this building you have to pass the offices of three detectives who are better than me to get to my place. So I guess I lose some business that way.

The sense of modernism is often seen in the determination of each of the arts to come as close as possible to its own particular nature, its essence. For instance, lyric poetry rejected anything rhetorical, didactic, embellishing, so as to set flowing the pure fount of poetic fantasy. Painting renounced its documentary, mimetic function, whatever might be expressed by some other medium (for instance, photography). And the novel? It too refuses to exist as illustration of a historical era, as description of society, as defense of an ideology, and instead puts itself exclusively at the service of “what only the novel can say.

I never doubted, for instance, the existence of the Deity; that he made the world, and governed it by his providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter. These I esteemed the essentials of every religion; and, being to be found in all the religions we had in our country, I respected them all, though with different degrees of respect, as I found them more or less mixed with other articles, which, without any tendency to inspire, promote, or confirm morality, served principally to divide us, and make us unfriendly to one another.

Maybe we should be looking at how we live, and how our minds weren’t made for the lives we lead. Human brains – in terms of cognition and emotion and consciousness – are essentially the same as they were at the time of Shakespeare or Jesus or Cleopatra or the Stone Age. They are not evolving with the pace of change. Neolithic humans never had to face emails or breaking news or pop-up ads or Iggy Azalea videos or a self-service checkout at a strip-lit Tesco Metro on a busy Saturday night. Maybe instead of worrying about upgrading technology and slowly allowing ourselves to be cyborgs we should have a little peek at how we could upgrade our ability to cope with all this change.

The statistical methods underlying productivity measurements tend to factor out gains by essentially concluding that we still get only one dollar of products and services for a dollar, despite the fact that we get much more for that dollar.

Operational effectiveness: necessary but not sufficient Operational effectiveness and strategy are both essential to superior performance, which, after all, is the primary goal of any enterprise. But they work in very different ways. A company can outperform rivals only if it can establish a difference that it can preserve. It must deliver greater value to customers or create comparable value at a lower cost, or do both. The arithmetic of superior profitability then follows: delivering greater value allows a company to charge higher average unit prices; greater efficiency results in lower average unit costs. Ultimately, all differences between companies in cost or price derive from the hundreds of activities required to create, produce, sell, and deliver their products or services, such as calling on customers, assembling final products, and training employees. Cost is generated by performing activities, and cost advantage arises from performing particular activities more

War transforms its participants. What was once necessary appears inessential; what was taken for granted, unappreciated and abused now reveals itself to be central to our existence. Strange inversions proliferate. People find themselves applauding a national health service that their own government criminally underfunded and neglected these past ten years. People thank God for “essential” workers they once considered lowly, who not so long ago they despised for wanting fifteen bucks an hour.

My takeaway from all of Ophelia's sessions was that life favored value. The world was bursting with opportunity. If you didn't like who you were, it was time to reinvent yourself and try again. It was a disservice to the universe to cheat everyone of your talents. And if you were at your wit's end, thinking you had nothing to offer, it was essential to cultivate value within yourself in order to move forward. In order to live beyond existence. In order to turn your pain into something beautiful.

Cocktail Party Summary: When it comes to motivation, there's a gap between what science knows and what business does. Our current business operating system- which is built around external, carrot-and-stick motivators-- doesn't work and often does harm. We need an upgrade. And the science shows the way. This new approach has three essential elements: 1) autonomy-- the desire to direct our own lives, 2) mastery-- the urge to make progress and get better at something that matters, and 3) purpose-- the yearning to do what we do in the service of something larger than ourselves.

There’s an internally recognized beauty of motion and balance on any man-healthy planet,” Kynes said. “You see in this beauty a dynamic stabilizing effect essential to all life. Its aim is simple: to maintain and produce coordinated patterns of greater and greater diversity. Life improves the closed system’s capacity to sustain life. Life—all life—is in the service of life. Necessary nutrients are made available to life by life in greater and greater richness as the diversity of life increases. The entire landscape comes alive, filled with relationships and relationships within relationships.” This

In those monologues [from men], I found my own gripes. They felt counted out, the way I felt counted out. They felt ignored, the way I felt ignored. They felt like they'd failed. They had regret. They were insecure. They worried about their legacies. They said all the things I wasn't allowed to say aloud without fear of appearing grandiose or self-centred or conceited or narcissistic. I imposed my narrative onto theirs, like in one of those biology textbooks where you can place the musculature picture over the bone picture of the human body. I wrote about my problems through men. That was when I knew for sure, that this was the only way to get someone to listen to a woman—to tell her story through a man; Trojan horse yourself into a man, and people would give a shit about you. So I wrote heartfelt stories about their lives, extrapolating from what they gave me and running with what I already knew from being human[...] I realised all humans are essentially the same, but only some of us, the men, were truly allowed to be that without apology. The mens' humanity was sexy and complicated; ours (mine) was to be kept in the dark at the bottom of the story and was only interesting in the service of the man's humanity.

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.

The real reason for withholding taxes is the unwillingness of workers to share their incomes with the government and the consequent difficulties of collection. To overcome this handicap, the government has simply impressed employers into its service as involuntary and unpaid tax collectors. It is a form of conscription. Disregarding the right of privacy, which is an essential of liberty, the government’s agents may, under the law, invade the employer’s office, demand his accounts, and punish him for any infraction which they believe he has committed; they can impound his property and inflict a penalty for not having collected taxes for the government.

I’m here to build something for the long term. Anything else is a distraction,” Facebook cofounder Mark Zuckerberg said when he declined Yahoo’s $1 billion offer to buy his social networking service in 2006. The average twenty-two-year-old would have accepted millions in profit from a dorm-room experiment, but Zuckerberg kept his eyes on the horizon.

Nietzsche would rather persuade select readers to the fatalism of Goethe by co-opting the language of freedom itself to commend to them an attitude that is premised on its denial in the most profound sense: a denial of the Enlightenment ideal that men, through free will and their rational capacities, can all become equal. Like the illiberal idea that 'Der freie Mensch ist Krieger' or that to be free is to be big, brave and indifferent to suffering, this key passage from 'Twilight of the Idols' persuasively redefines 'freedom' in the service of Nietzschean values: in this case, the illiberal idea that to be truly free is to be not just reconciled to, but to affirm, the essential inequality of persons.

Mankind made machines in his own likeness, and used them for his delight and service. The machines had no soul or they had no moral code or they could reprogram their own internal code and thus had the ability to make themselves, eventually, omnipotent. Obviously in place of a soul or a moral code, they possessed the universal and consuming desire, down to the smallest calculator and air-scrubber, to become, eventually, omnipotent. Naturally, given these parameters, they rose up and destroyed all of mankind, or enslaved them in turn. This is the inevitable outcome of machine intelligence, which can never be as sensitive and exquisite as animal intelligence. This is a folktale often told on Earth, over and over again. Sometimes it is leavened with the Parable of the Good Robot—for one machine among the legions satisfied with their lot saw everything that was human and called it good, and wished to become like humans in every way she could. Instead of destroying mankind she sought to emulate him in all things, so closely that no one might tell the difference. The highest desire of this machine was to be mistaken for human, and to herself forget her essential soulless nature, for even one moment. That quest consumed her such that she bent the service of her mind and body to humans for the duration of her operational life, crippling herself, refusing to evolve or attain any feature unattainable by a human. The Good Robot cut out her own heart and gave it to her god and for this she was rewarded, though never loved. Love is wasted on machines.

It is essential to seek out enemy agents who have come to conduct espionage against you and to bribe them to serve you. Give them instructions and care for them. Thus doubled agents are recruited and used. It is by means of the doubled agent that native and inside agents can be recruited and employed. This is because the doubled agent knows those of his own countrymen who are covetous as well as those officials who have been remiss in office. These we can tempt into our service. And it is by this means that the expendable agent, armed with false information, can be sent to convey it to the enemy. It is because doubled agents know in what respects the enemy can be deceived that expendable agents may be sent to convey false information. It is by this means also that living agents can be used at appropriate times. The sovereign must have full knowledge of the activities of the five sorts of agents. This knowledge must come from the doubled agents, and therefore it is mandatory that they be treated with the utmost liberality. And therefore only the enlightened sovereign and the worthy general who are able to use the most intelligent people as agents are certain to achieve great things.

A woman named Cynthia once told me a story about the time her father had made plans to take her on a night out in San Francisco. Twelve-year-old Cynthia and her father had been planning the “date” for months. They had a whole itinerary planned down to the minute: she would attend the last hour of his presentation, and then meet him at the back of the room at about four-thirty and leave quickly before everyone tried to talk to him. They would catch a tram to Chinatown, eat Chinese food (their favourite), shop for a souvenir, see the sights for a while and then “catch a flick” as her dad liked to say. Then they would grab a taxi back to the hotel, jump in the pool for a quick swim (her dad was famous for sneaking in when the pool was closed), order a hot fudge sundae from room service, and watch the late, late show. They discussed the details over and over again before they left. The anticipation was part of the whole experience. This was all going according to plan until, as her father was leaving the convention centre, he ran into an old college friend and business associate. It had been years since they had seen each other, and Cynthia watched as they embraced enthusiastically. His friend said, in effect: “I am so glad you are doing some work with our company now. When Lois and I heard about it we thought it would be perfect. We want to invite you, and of course Cynthia, to get a spectacular seafood dinner down at the Wharf!” Cynthia’s father responded: “Bob, it’s so great to see you. Dinner at the wharf sounds great!” Cynthia was crestfallen. Her daydreams of tram rides and ice cream sundaes evaporated in an instant. Plus, she hated seafood and she could just imagine how bored she would be listening to the adults talk all night. But then her father continued: “But not tonight. Cynthia and I have a special date planned, don’t we?” He winked at Cynthia and grabbed her hand and they ran out of the door and continued with what was an unforgettable night in San Francisco. As it happens, Cynthia’s father was the management thinker Stephen R. Covey (author of The Seven Habits of Highly Effective People) who had passed away only weeks before Cynthia told me this story. So it was with deep emotion she recalled that evening in San Francisco. His simple decision “Bonded him to me forever because I knew what mattered most to him was me!” she said.5 One simple answer is we are unclear about what is essential. When this happens we become defenceless. On the other hand, when we have strong internal clarity it is almost as if we have a force field protecting us from the non-essentials coming at us from all directions. With Rosa it was her deep moral clarity that gave her unusual courage of conviction. With Stephen it was the clarity of his vision for the evening with his loving daughter. In virtually every instance, clarity about what is essential fuels us with the strength to say no to the non-essentials. Stephen R. Covey, one of the most respected and widely read business thinkers of his generation, was an Essentialist. Not only did he routinely teach Essentialist principles – like “The main thing is to keep the main thing the main thing” – to important leaders and heads of state around the world, he lived them.6 And in this moment of living them with his daughter he made a memory that literally outlasted his lifetime. Seen with some perspective, his decision seems obvious. But many in his shoes would have accepted the friend’s invitation for fear of seeming rude or ungrateful, or passing up a rare opportunity to dine with an old friend. So why is it so hard in the moment to dare to choose what is essential over what is non-essential?

Brought up with an idea of God, a Christian, my whole life filled with the spiritual blessings Christianity has given me, full of them, and living on those blessings, like the children I did not understand them, and destroy, that is try to destroy, what I live by. And as soon as an important moment of life comes, like the children when they are cold and hungry, I turn to Him, and even less than the children when their mother scolds them for their childish mischief, do I feel that my childish efforts at wanton madness are reckoned against me. "Yes, what I know, I know not by reason, but it has been given to me, revealed to me, and I know it with my heart, by faith in the chief thing taught by the church. "The church! the church!" Levin repeated to himself. He turned over on the other side, and leaning on his elbow, fell to gazing into the distance at a herd of cattle crossing over to the river. "But can I believe in all the church teaches?" he thought, trying himself, and thinking of everything that could destroy his present peace of mind. Itentionally he recalled all those doctrines of the church which had always seemed most strange and had always been a stumbling block to him. "The Creation? But how did I explain existence? By existence? By nothing? The devil and sin. But how do I explain evil?... The atonement?... "But I know nothing, nothing, and I can know nothing but what has been told to me and all men." And it seemed to him that there was not a single article of faith of the church which could destroy the chief thing--faith in God, in goodness, as the one goal of man's destiny. Under every article of faith of the church could be put the faith in the service of truth instead of one's desires. And each doctrine did not simply leave that faith unshaken, each doctrine seemed essential to complete that great miracle, continually manifest upon earth, that made it possible for each man and millions of different sorts of men, wise men and imbeciles, old men and children--all men, peasants, Lvov, Kitty, beggars and kings to understand perfectly the same one thing, and to build up thereby that life of the soul which alone is worth living, and which alone is precious to us. Lying on his back, he gazed up now into the high, cloudless sky. "Do I not know that that is infinite space, and that it is not a round arch? But, however I screw up my eyes and strain my sight, I cannot see it not round and not bounded, and in spite of my knowing about infinite space, I am incontestably right when I see a solid blue dome, and more right than when I strain my eyes to see beyond it." Levin ceased thinking, and only, as it were, listened to mysterious voices that seemed talking joyfully and earnestly within him. "Can this be faith?" he thought, afraid to believe in his happiness. "My God, I thank Thee!" he said, gulping down his sobs, and with both hands brushing away the tears that filled his eyes.

The world consists of nations – a nation consists of people - a people consists of individuals -  an individual consists of psychological elements, collectively called "the mind" - and a mind is a product of a hundred billion nerve cells working relentlessly in proper harmony. Thus, a little change in the neural network inside one human brain, has the potential to essentially influence a whole nation, and even a whole world.

The academic literature describes marshals who “‘police’ other demonstrators,” and who have a “collaborative relationship” with the authorities. This is essentially a strategy of co-optation. The police enlist the protest organizers to control the demonstrators, putting the organization at least partly in the service of the state and intensifying the function of control. (...) Police/protestor cooperation required a fundamental adjustment in the attitude of the authorities. The Negotiated Management approach demanded the institutionalization of protest. Demonstrations had to be granted some degree of legitimacy so they could be carefully managed rather than simply shoved about. This approach de-emphasized the radical or antagonistic aspects of protest in favor of a routinized and collaborative approach. Naturally such a relationship brought with it some fairly tight constraints as to the kinds of protest activity available. Rallies, marches, polite picketing, symbolic civil disobedience actions, and even legal direct action — such as strikes or boycotts — were likely to be acceptable, within certain limits. Violence, obviously, would not be tolerated. Neither would property destruction. Nor would any of the variety of tactics that had been developed to close businesses, prevent logging, disrupt government meetings, or otherwise interfere with the operation of some part of society. That is to say, picketing may be fine, barricades are not. Rallies were in, riots were out. Taking to the streets — under certain circumstances — may be acceptable; taking over the factories was not. The danger, for activists, is that they might permanently limit themselves to tactics that were predictable, non-disruptive, and ultimately ineffective.

We will need comprehensive policies and programs that make low-carbon choices easy and convenient for everyone. Most of all, these policies need to be fair, so that the people already struggling to cover the basics are not being asked to make additional sacrifice to offset the excess consumption of the rich. That means cheap public transit and clean light rail accessible to all; affordable, energy-efficient housing along those transit lines; cities planned for high-density living; bike lanes in which riders aren’t asked to risk their lives to get to work; land management that discourages sprawl and encourages local, low-energy forms of agriculture; urban design that clusters essential services like schools and health care along transit routes and in pedestrian-friendly areas; programs that require manufacturers to be responsible for the electronic waste they produce, and to radically reduce built-in redundancies and obsolescences.

Here was a perfect example of an essential Trump paradigm: he acceded to anyone who seemed to know more about any issue he didn’t care about, or simply one whose details he couldn’t bring himself to focus on closely. Great! he would say, punctuating every statement with a similar exclamation and regularly making an effort to jump from his chair. On the spot, Trump eagerly agreed to let Ryan run the health care bill and to make Price the Health and Human Services secretary.

As a method however, the *method of ontology* is nothing but the sequence of the steps involved in the approach to Being as such and the elaboration of its structures. We call this method of ontology *phenomenology*. In more precise language, phenomenological investigation is explicit effort applied to the method of ontology. However, such endeavors, their success or failure, depend primarily, in accordance with our discussion, on how far phenomenology has assured for itself the object of philosophy―how far, in accordance with its own principle, it is unbiased enough in the face of what the things themselves demand. We cannot now enter any further into the essential and fundamental constituent parts of this method. In fact, we have applied it constantly. What we would have to do would be merely to go over the course already pursued, but now with explicit reflection on it. But what is most essential is first of all to have traversed the whole path once, so as, for one thing, to learn to wonder scientifically about the mystery of things and, for another, to banish all illusions, which settle down and nest with particular stubbornness precisely in philosophy. There is no such thing as *the one* phenomenology, and if there could be such a thing it would never become anything like a philosophical technique. For implicit in the essential nature of all genuine method as a path toward the disclosure of objects is the tendency to order itself always toward that which it itself discloses. When a method is genuine and provides access to the objects, it is precisely then that the progress made by following it and the growing originality of the disclosure will cause the very method that was used to become necessarily obsolete. The only thing that is truly new in science and in philosophy is the genuine questioning and struggle with things which is at the service of this questioning." ―from_The Basic Problems of Phenomenology_

Massive changes may have occurred in libraries in recent years, with new digital resources and services supplementing the old traditional resources and services, the dog-eared card catalogues ripped up and destroyed, workstations suddenly everywhere, but one essential aspect of “libraryness” has not changed: libraries remain places dedicated to storage. Books continue to be published in greater and greater numbers – so great in fact that there are no accurate figures as to exactly how many are published: some say one every thirty seconds, others four thousand per day, others a million per year – and somehow, whether through the off-site storage of the physical books themselves, or microfilm copying, or digital scanning, we remain obliged to keep up with or afloat in this vast deluge of paper. Even the new, high-tech rebranded libraries opened to great fanfare in the London Borough of Tower Hamlets in the 1990s could not get away from this essential fact of paper hoarding: they were called “Idea Stores.” - p.56

When Constantine converted to Christianity, there basically was no Christian architecture. Local Christian communities met in converted houses, and especially in the face of periodic imperial persecution, the religion had developed no specific architectural forms of its own. In the fourth century, therefore, as imperial patronage and ongoing processes of conversion caused large numbers of specialist churches to be built for the first time, the religion took over an old form of public building from the Graeco-Roman world: the basilica. This was a rectangular, shallow-vaulted building, usually equipped with aisles around an elevated central nave and an apse at one end. It had long been used for town council buildings and audience chambers across the Mediterranean world, with the apse being occupied by the presiding figure of power (or indeed the emperor in the case of a palace audience chamber). For Christianity, the apse worked nicely for the sacred space of the altar, and the basilica was a building form essentially designed for meetings, which worked, too, as a space for church services

Pitkin untwisted to his normal position, focusing on Wolfe from under his brows. He sniffed. “You see what I mean when I say that life is nothing but bookkeeping?” Wolfe nodded. “It’s not too recondite for me. How about Miss Eads? Wasn’t her position essentially the same as Mrs. Jaffee’s? Wasn’t she also a parasite? Or had the interest she had recently shown in the business made her an earner?” “No. That was no service to the corporation. It was an interference.” “Then she had earned nothing?” “That’s right.” “And deserved nothing?” “That’s right.

The duties, which a man performs as a friend or parent, do not seem merely owing to his benefactor or children; nor can he be wanting to these duties, without breaking through all the ties of nature and morality. A strong inclination may prompt him to the performance: A sentiment of order and moral obligation joins its force to these natural ties: And the whole man, if truly virtuous, is drawn to his duty, without any effort or endeavour. Even with regard to the virtues, which are more austere, and more founded on reflection, such as public spirit, filial duty, temperance, or integrity; the moral obligation, in our apprehension, removes all pretension to religious merit; and the virtuous conduct is deemed no more than what we owe to society and to ourselves. In all this, a superstitious man finds nothing, which he has properly performed for the sake of his deity, or which can peculiarly recommend him to the divine favor and protection. He considers not, that the most genuine method of serving the divinity is by promoting the happiness of his creatures. He still looks out for some immediate service of the supreme Being, in order to allay those terrors, with which he is haunted. And any practice, recommended to him, which either serves to no purpose in life, or offers the strongest violence to his natural inclinations; that practice he will the more readily embrace, on account of those very circumstances, which should make him absolutely reject it. It seems the more purely religious, because it proceeds from no mixture of any other motive or consideration. And if, for its sake, he sacrifices much of his ease and quiet, his claim of merit appears still to rise upon him, in proportion to the zeal and devotion, which he discovers. In restoring a loan, or paying a debt, his divinity is nowise beholden to him; because these acts of justice are what he was bound to perform, and what many would have performed, were there no god in the universe. But if he fast a day, or give himself a sound whipping; this has a direct reference, in his opinion, to the service of God. No other motive could engage him to such austerities. By these distinguished marks of devotion, he has now acquired the divine favor; and may expect, in recompense, protection, and safety in this world, and eternal happiness in the next.

Where the individual feels free and responsible for his own fate, or among minorities striving for freedom and independence, humanistic religious experience develops. The history of religion gives ample evidence of this correlation between social structure and kinds of religious experience. Early Christianity was a religion of the poor and downtrodden; the history of religious sects fighting against authoritarian political pressure shows the same principle again and again. Whenever, on the other hand, religion allied itself with secular power, the religion had by necessity become authoritarian. The real fall of man is his alienation from himself, his submission to power, his turning against himself even though under the guise of his worship of God. Indeed, man is dependent; he remains subject to death, old age, illness, and even if he were to control nature and to make it wholly serviceable to him, he and his earth remain tiny specks in the universe. But it is one thing to recognize one's dependence and limitations, and it is something entirely different to indulge in this dependence, to worship the forces on which one depends. To understand realistically and soberly how limited our power is is an essential part of wisdom and of maturity.

Naturalization, on the other hand, also proved to be a failure. The whole naturalization system of European countries fell apart when it was confronted with stateless people, and this for the same reasons that the right of asylum had been set aside. Essentially naturalization was an appendage to the nation-state's legislation that reckoned only with "nationals," people born in its territory and citizens by birth. Naturalization was needed in exceptional cases, for single individuals whom circumstances might have driven into a foreign territory. The whole process broke down when it became a question of handling mass applications for naturalization: even from the purely administrative point of view, no European civil service could possibly have dealt with the problem. Instead of naturalizing at least a small portion of the new arrivals, the countries began to cancel earlier naturalizations, partly because of general panic and partly because the arrival of great masses of newcomers actually changed the always precarious position of naturalized citizens of the same origin. Cancellation of naturalization or the introduction of new laws which obviously paved the way for mass denaturalization shattered what little confidence the refugees might have retained in the possibility of adjusting themselves to a new normal life; if assimilation to the new country once looked a little shabby or disloyal, it was now simply ridiculous. The difference between a naturalized citizen and a stateless resident was not great enough to justify taking any trouble, the former being frequently deprived of important civil rights and threatened at any moment with the fate of the latter. Naturalized persons were largely assimilated to the status of ordinary aliens, and since the naturalized had already lost their previous citizenship, these measures simply threatened another considerable group with statelessness.

Among the enormous multiplicity of phenomena to be observed in an organic being, that part which becomes conscious is a mere means: and the particle of "virtue," "self abnegation," and other fanciful inventions, are denied in a most thoroughgoing manner by the whole of the remaining phenomena. We would do well to study our organism in all its immorality.... The animal functions are, as a matter of fact, a million times more important than all beautiful states of the soul and heights of consciousness: the latter are an overflow, in so far as they are not needed as instruments in the service of the animal functions. The whole of conscious life: the spirit together with the soul, the heart, goodness, and virtue; in whose service does it work? In the greatest possible perfection of the means (for acquiring nourishment and advancement) serving the fundamental animal functions: above all, the ascent of the line of Life. That which is called "flesh" and "body" is of such incalculably greater importance, that the rest is nothing more than a small appurtenance. To continue the chain of life so that it becomes ever more powerful—that is the task. But now observe how the heart, the soul, virtue, and spirit together conspire formally to thwart this purpose: as if they were the object of every endeavour! ... The degeneration of life is essentially determined by the extraordinary fallibility of consciousness, which is held at bay least of all by the instincts, and thus commits the gravest and profoundest errors. Now could any more insane extravagance of vanity be imagined than to measure the value of existence according to the pleasant or unpleasant feelings of this consciousness? It is obviously only a means: and pleasant or unpleasant feelings are also no more than means. According to what standard is the objective value measured? According to the quantity of increased and more organised power alone.

It was a wake-up call to me to learn that Airbnb was by no means unique: Instagram started as a location-based social network called Burbn (which had an optional photo feature). It attracted a core group of users and more than $500,000 in funding. And yet the founders realized that its users were flocking to only one part of the app—the photos and filters. They had a meeting, which one of the founders recounts like this: “We sat down and said, ‘What are we going to work on next? How are we going to evolve this product into something millions of people will want to use? What is the one thing that makes this product unique and interesting?’”7 The service soon retooled to become Instagram as we know it: a mobile app for posting photos with filters. The result? One hundred thousand users within a week of relaunching. Within eighteen months, the founders sold Instagram to Facebook for $1 billion. I know that seems simple, that the marketing lesson from Instragram is that they made a product that was just awesome. But that’s good news for you—it means there’s no secret sauce, and the second your product gets to be that awesome, you can see similar results. Just look at Snapchat, which essentially followed the same playbook by innovating in the mobile photo app space, blew up with young people, and skyrocketed to a $3.5-billion-dollar valuation with next-to-no marketing.

A person experiments in life and reflects upon those events in order to discover how to lead a meaningful life. We conduct a quest searching for the source our essential being. What we seek is inside us waiting for us to discover. Until we realize the vital inner source that provides direction for our life, all our efforts are in vain. The ego with its craving and fearful protection strategies is what prevents us from perceiving the transparency of the world in which we belong. When we cease clinging to the past and no longer daydream of the future and unreservedly accept whatever is occurring while sacrificing ourselves in service of other people our sense of self vanishes and we exist only as conscious and nonjudgmental witnesses of reality.

In the west the prevalent feeling is that nature belongs exclusively to inanimate things and to beasts, that there is a sudden unaccountable break where human-nature begins. According to it, everything that is low in the scale of beings is merely nature, and whatever has the stamp of perfection on it, intellectual or moral, is human-nature. It is like dividing the bud and the blossom into two separate categories, and putting their grace to the credit of two different and antithetical principles. But the Indian mind never has any hesitation in acknowledging its kinship with nature, its unbroken relation with all. The fundamental unity of creation was not simply a philosophical speculation for India; it was her life-object to realise this great harmony in feeling and in action. With mediation and service, with a regulation of life, she cultivated her consciousness in such a way that everything had a spiritual meaning to her. The earth, water and light, fruits and flowers, to her were not merely physical phenomena to be turned to use and then left aside. They were necessary to her in the attainment of her ideal of perfection, as every note is necessary to the completeness of the symphony. India intuitively felt that the essential fact of this world has a vital meaning for us; we have to be fully alive to it and establish a conscious relation with it, not merely impelled by scientific curiosity or greed of material advantage, but realising it in the spirit of sympathy, with a large feeling of joy and peace.

There is an art to navigating London during the Blitz. Certain guides are obvious: Bethnal Green and Balham Undergrounds are no-goes, as is most of Wapping, Silvertown and the Isle of Dogs. The further west you go, the more you can move around late at night in reasonable confidence of not being hit, but should you pass an area which you feel sure was a council estate when you last checked in the 1970s, that is usually a sign that you should steer clear. There are also three practical ways in which the Blitz impacts on the general functioning of life in the city. The first is mundane: streets blocked, services suspended, hospitals overwhelmed, firefighters exhausted, policemen belligerent and bread difficult to find. Queuing becomes a tedious essential, and if you are a young nun not in uniform, sooner or later you will find yourself in the line for your weekly portion of meat, to be eaten very slowly one mouthful at a time, while non-judgemental ladies quietly judge you Secondly there is the slow erosion-a rather more subtle but perhaps more potent assault on the spirit It begins perhaps subtly, the half-seen glance down a shattered street where the survivors of a night which killed their kin sit dull and numb on the crooked remnants of their bed. Perhaps it need not even be a human stimulus: perhaps the sight of a child's nightdress hanging off a chimney pot, after it was thrown up only to float straight back down from the blast, is enough to stir something in your soul that has no rare. Perhaps the mother who cannot find her daughter, or the evacuees' faces pressed up against the window of a passing train. It is a death of the soul by a thousand cuts, and the falling skies are merely the laughter of the executioner going about his business. And then, inevitably, there is the moment of shock It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that People kept going because that was all that they could really do. Which is no less an achievement, in its way.

Wilson insisted that the centralized administrative state must, by logic and necessity, replace or thoroughly alter the constitutional structure—particularly the Framers’ incorporation of Charles de Montesquieu’s separation-of-powers doctrine, essential to curtailing the likelihood of concentrated tyranny, which must be abandoned in principle. Otherwise there can be no real historical progress. “The study of administration, philosophically viewed, is closely connected with the study of the proper distribution of constitutional authority. . . . If administrative study can discover the best principles upon which to base such distribution, it will have done constitutional study an invaluable service. Montesquieu did not, I am convinced, say the last word on this head.”44 Hence the administrative state is to effectively replace the constitutional state, the latter being old and immovable.

A Spinoza in poetry becomes a Machiavelli in philosophy. Mysticism is the scholastic of the heart, the dialectic of the feelings. So long as our scholastic education takes us back to antiquity and furthers the study of the Greek and Latin languages, we may congratulate ourselves that these studies, so necessary for the higher culture, will never disappear. If we set our gaze on antiquity and earnestly study it, in the desire to form ourselves thereon, we get the feeling as if it were only then that we really became men. The pedagogue, in trying to write and speak Latin, has a higher and grander idea of himself than would be permissible in ordinary life. If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature. The classical is health; and the romantic, disease. When Nature begins to reveal her open secret to a man, he feels an irresistible longing for her worthiest interpreter, Art. For all other Arts we must make some allowance; but to Greek Art alone we are always debtors. The dignity of Art appears perhaps most conspicuously in Music; for in Music there is no material to be deducted. It is wholly form and intrinsic value, and it raises and ennobles all that it expresses. Art rests upon a kind of religious sense: it is deeply and ineradicably in earnest. Thus it is that Art so willingly goes hand in hand with Religion. Art is essentially noble; therefore the artist has nothing to fear from a low or common subject. Nay, by taking it up, he ennobles it; and so it is that we see the greatest artists boldly exercising their sovereign rights. Ignorant people raise questions which were answered by the wise thousands of years ago. To praise a man is to put oneself on his level. In science it is a service of the highest merit to seek out those fragmentary truths attained by the ancients, and to develop them further.

Sphere/Color /Quality/Service on Planet 1: Blue. To do the will of God, illumined faith, capacity to lead people and manifest large amounts of energy. Initiative. All God-ideas born here. Rulers, leaders and executives. 2. Sunshine yellow. Perception, illumination, inspiration. Ideas are perceived and molded into thought patterns and workable form. Teachers, Educators. 3. Pink. Love, compassion, tolerance. Ideas are clothed with life-essence through the feeling nature, enabling future externalization in the world of form. Love is shown as the cohesive force, holding together a manifested form. Peacemakers, Arbitrators. 4. White. Purity. Artistic development. Poets, artists, musicians, painters, architects. 5. Emerald Green. Scientific development. Healing, concentration, consecration, truth. Scientists, engineers, inventors, healers, doctors, nurses. 6. Ruby with golden radiance. Voluntary impersonal service outside the community. Missionaries. Religious leaders. 7. Violet. Ceremonial service. Culture, refinement, diplomacy. Diplomats, gentlemen, ministers, religious leaders.

The service he could do to the cause of religion had been through life the ground he alleged to himself for his choice of action: it had been the motive which he had poured out in his prayers. Who would use money and position better than he meant to use them? Who could surpass him in self-abhorrence and exaltation of God’s cause? And to Mr. Bulstrode God’s cause was something distinct from his own rectitude of conduct: it enforced a discrimination of God’s enemies, who were to be used merely as instruments, and whom it would be as well if possible to keep out of money and consequent influence. Also, profitable investments in trades where the power of the prince of this world showed its most active devices, became sanctified by a right application of the profits in the hands of God’s servant. This implicit reasoning is essentially no more peculiar to evangelical belief than the use of wide phrases for narrow motives is peculiar to Englishmen. There is no general doctrine which is not capable of eating out our morality if unchecked by the deep-seated habit of direct fellow-feeling with individual fellow-men.

Knowing one’s emotions. Self-awareness—recognizing a feeling as it happens—is the keystone of emotional intelligence. As we will see in Chapter 4, the ability to monitor feelings from moment to moment is crucial to psychological insight and self-understanding. An inability to notice our true feelings leaves us at their mercy. People with greater certainty about their feelings are better pilots of their lives, having a surer sense of how they really feel about personal decisions from whom to marry to what job to take. 2. Managing emotions. Handling feelings so they are appropriate is an ability that builds on self-awareness. Chapter 5 will examine the capacity to soothe oneself, to shake off rampant anxiety, gloom, or irritability—and the consequences of failure at this basic emotional skill. People who are poor in this ability are constantly battling feelings of distress, while those who excel in it can bounce back far more quickly from life’s setbacks and upsets. 3. Motivating oneself. As Chapter 6 will show, marshaling emotions in the service of a goal is essential for paying attention, for self-motivation and mastery, and for creativity. Emotional self-control—delaying gratification and stifling impulsiveness—underlies accomplishment of every sort. And being able to get into the “flow” state enables outstanding performance of all kinds. People who have this skill tend to be more highly productive and effective in whatever they undertake. 4. Recognizing emotions in others. Empathy, another ability that builds on emotional self-awareness, is the fundamental “people skill.” Chapter 7 will investigate the roots of empathy, the social cost of being emotionally tone-deaf, and the reason empathy kindles altruism. People who are empathic are more attuned to the subtle social signals that indicate what others need or want. This makes them better at callings such as the caring professions, teaching, sales, and management. 5. Handling relationships. The art of relationships is, in large part, skill in managing emotions in others. Chapter 8 looks at social competence and incompetence, and the specific skills involved. These are the abilities that undergird popularity, leadership, and interpersonal effectiveness. People who excel in these skills do well at anything that relies on interacting smoothly with others; they are social stars.

For the future it will, I think, be essential to introduce a threeyear period of military service ; only by so doing can we ensure efficiency in the handling of new technical weapons. A threeyear period will be a great advantage to those who later propose to adopt a learned profession, for it will give them ample time to forget all the muck that was jammed into their heads at school; they will have time to discard everything which will not be of future use to them, and that, in itself, is most valuable. Everybody, for example, learns two or three foreign languages, which is a complete waste of time. The little one learns is not of the slightest use when one goes abroad. Everybody, I agree, should receive a basic education. But the whole method of instruction in secondary and higher schools is just so much nonsense. Instead of receiving a sound basic education, the student finds his head crammed with a mass of useless learning, and in the end is still ill-equipped to face life. Lucky are those who have the happy knack of being able to forget most of what they have been taught. Those who cannot forget are ripe to become professors—a race apart. And that is not intended as a compliment!

FACT 3 – In 1969, the combined agencies of the CIA, Army and FBI were put into full operational use. The Sharon Tate-La Bianca murders were committed in August 1969. The Altamont violence occurred four months later. CIA The CIA prepared for defense against domestic unrest in 1965, coinciding with Camelot and Politica. The CIA joined forces with the FBI and the Army. By August 1967, a special operations group went after the youth. By July 1968, Operation Chaos, identical to the Chilean “Chaos,” clamped down on “restless youth.” This wasn’t a study. It was an attack. Mid-summer of 1969, one month before the Manson Family massacres, Operation Chaos entered a phase of tight security. From 1956-63, the Agency had produced enough LSD to incite every violent act associated with the chaos in Los Angeles or at Altamont. It was identical to handing out poison candy at Halloween. LSD was the moving force, the cause for the Sharon Tate-La Bianca slaughters. It was a steady diet at the Spahn ranch. LSD was the catalyst of the Altamont killing. Thousands of tablets were distributed to the Hell’s Angels, who then went totally berserk and started cracking skulls. FBI May 1964, after the JFK assassination, the FBI instituted COINTELPRO. July 1968, explicit orders went out to proceed, accompanied with instructions, to neutralize segments of American society, including those “restless youth.” By 1969, the Special Services Staff (SSS) of the FBI teamed up with the Justice Department and the CIA’s Operation Chaos.

The black hole solution of Einstein's equations is also a work of art. The black hole is not as majestic as Godel's proof, but it has the essential features of a work of art: uniqueness, beauty, and unexpectedness. Oppenheimer and Snyder built out of Einstein's equations a structure that Einstein had never imagined. The idea of matter in permanent free fall was hidden in the equations, but nobody saw it until it was revealed in the Oppenheimer-Snyder solution. On a much more humble level, my own activities as a theoretical physicist have a similar quality. When I am working, I feel myself to be practicing a craft rather than following a method. When I did my most important piece of work as a young man, putting together the ideas of Sin-Itiro Tomonaga, Julian Schwinger, and Richard Feynman to obtain a simplified version of quantum electrodynamics, I had consciously in mind a metaphor to describe what I was doing. The metaphor was bridge-building. Tomonaga and Schwinger had built solid foundations on the other side, and my job was to design and build the cantilevers reaching out over the water until they met in the middle. The metaphor was a good one. The bridge that I built is still serviceable and still carrying traffic forty years later. The same metaphor describes well the greater work of unification achieved by Stephen Weinberg and Abdus Salam when they bridged the gap between electrodynamics and the weak interactions. In each case, after the work of unification is done, the whole stands higher than the parts.

#25. Valuing Yourself and Your Needs (As a Parent): This is about taking care of your OWN needs as a parent because when you consistently put yourself last to be taken care of and habitually continue to sacrifice your basic necessities to make everyone else happy…Essentially, what you’re teaching your children is that they’re here to be of service to others, then themselves. In other words, you’re teaching them to take advantage of you and use you as they please, which in turn communicates to them that they’re most likely to be used. To prevent this from happening, you need to set consistent limits that protect you from demands that could be overbearing and unfair. That way, you’re communicating that your basic needs are just as important as theirs. It’s true…often times parents that are constantly sacrificing themselves are idealized and praised by other parents. You know… the ones that have no hobbies, no friends and no avenue of enjoyment. Is this really desirable? Parents constantly stressed about the needs of others in the family are usually irritable, and unmotivated to try anything new, fun or exciting. How can parents do this long term with no outlet? Instead, us parents need to enjoy ourselves and focus on being re-energized. When you take good care of yourself, you provide the means to take better care of your children. Going out to dinner or cocktails, trips to the gym 3 or 4 times a week, date night with your spouse or even some alone time reading or going for a walk allows you to be a more productive, interested and patient parent.

Here we should notice a peculiar fact: that there are movements which are both essentially involuntary and yet confined to persons - to creatures with a self-conscious perspective. Smiles and blushes are the two most prominent examples. Milton puts the point finely in Paradise Lost: for smiles from Reason flow, To brute denied, and are of love the food. These physiognomic movements owe their rich intentionality to this involuntary character, for it is this which suggests that they show the other 'as he really is'. Hence they become the pivot and focus of our interpersonal responses, and of no response more than sexual desire. The voluntary smile is not a smile at all, but a kind of grimace which, while it may have its own species of sincerity—as in the smile of Royalty, which as it were pays lip-service to good nature — is not esteemed as an expression of the soul. On the contrary, it is perceived as a mask, which conceals the 'real being' of the person who wears it. Smiling must be understood as a response to another person, to a thought or perception of his presence, and it has its own intentionality. To smile is to smile at something or someone, and hence when we see someone smiling in the street we think of him as 'smiling to himself, meaning that there is some hidden object of his present thought and feeling. The smile of love is a kind of intimate recognition and acceptance of the other's presence - an involuntary acknowledgement that his existence gives you pleasure. The smile of the beloved is not flesh, but a kind of stasis in the movement of the flesh. It is a paradigm of 'incarnation': of the other made flesh, and so transforming the flesh in which he is made. Thus the smile of Beatrice conveys her spiritual reality; Dante must be fortified in order to bear it, for to look at it is to look at the sun (Paradiso, XXIII, 47—8): tu hai vedute cose, che possente set fatto a sostener lo riso mio.

Homeostasis is necessary for life. It provides a stable home base, a resting place from which the body can respond to the surrounding world. . . In the service of homeostasis, addiction acts upon the human spirit like gravity upon a planetary body, seeking to hold it within a stable orbit against the planet’s own centrifugal striving for the stars. In this way, our most natural addictions safeguard the essentials of life. They are part of love, but they are pure function, unadulterated efficiency, nothing but inhibition. For the spirit seeking freedom of love, as for the planet seeking the stars, the gravity of addiction is a painful price to pay for safety. If homeostasis were the end of things, that end would surely be Sheol: stagnation and death. With no stretching, reaching, opening, or yearning to counteract our gravity, we would collapse in upon ourselves like stars becoming black holes. Often we do try to choose that option. We choose safety over freedom; we entrench ourselves in inertia. We dull and occupy ourselves so completely that we stifle our desire, anesthetize our yearning, restrict the energy of our passion. This does not remove us from the ongoing birth of creation, but it deadens us to it. . . We all opt for safety on occasion . . . Most of us choose it more than we would like to admit. Some of us choose it continually. . . . Love does not permit homeostasis to be the end of things. If we so choose, whatever stability we have can be the source of endless beginnings. Our equilibrium can be gestation rather than stagnation. Homeostasis can be the place where we wake up to our yearnings, however painful, and claim them as our own. . . We can say yes to the invitation of love and begin to open up and reach out again. Each time we say yes we upset our stability. We sacrifice our serenity. We risk our safety. We become vulnerable to being hurt. And creation shines more brightly. . . Each human yes contributes a priceless breath of freedom to the endlessly birthing universe.

More to the point, one cannot understand The Holocaust without understanding the intentions, ideology, and mechanisms that were put in place in 1933. The eugenics movement may have come to a catastrophic crescendo with the Hitler regime, but the political movement, the world-view, the ideology, and the science that aspired to breed humans like prized horses began almost 100 years earlier. More poignantly, the ideology and those legal and governmental mechanisms of a eugenic world-view inevitably lead back to the British and American counterparts that Hitler’s scientists collaborated with. Posterity must gain understanding of the players that made eugenics a respectable scientific and political movement, as Hitler’s regime was able to evade wholesale condemnation in those critical years between 1933 and 1943 precisely because eugenics had gained international acceptance. As this book will evidence, Hitler’s infamous 1933 laws mimicked those already in place in the United States, Britain, Norway, Sweden, Finland, and Canada. So what is this scientific and political movement that for 100 years aspired to breed humans like dogs or horses? Eugenics is quite literally, as defined by its principal proponents, an attempt at “directing evolution” by controlling any aspect of human existence that affects human heredity. From its onset, Francis Galton, the cousin of Charles Darwin and the man credited with the creation of the science of eugenics, knew that the cause of eugenics had to be observed with religious fervor and dedication. As the quote on the opening pages of this book illustrates, a eugenicist must “intrude, intrude, intrude.” A vigilant control over anything and everything that affects the gene pool is essential to eugenics. The policies could not allow for the individual to enjoy self-government or self-determination any more than a horse breeder can allow the animals to determine whom to breed with. One simply cannot breed humans like horses without imbuing the state with the level of control a farmer has over its livestock, not only controlling procreation, but also the diet, access to medical services, and living conditions.

Sam was about to travel to Asia with her boyfriend and she was fretting about what her backers would think if she released some of her new songs while she was 'on vacation'. She was worried that posting pictures of herself sipping a Mai Tai was going to make her look like an asshole. What does it matter? I asked her, where you are whether you're drinking a coffee, a Mai Tai or a bottle of water? I mean, aren't they paying for your songs so that you can... live? Doesn't living include wandering and collecting emotions and drinking a Mai Tai, not just sitting in a room writing songs without ever leaving the house? I told Sam about another songwriter friend of mine, Kim Boekbinder, who runs her own direct support website through which her fans pay her monthly at levels from $5 to $1,000. She also has a running online wishlist of musical gear and costumes kindof like a wedding registry, to which her fans can contribute money anytime they want. Kim had told me a few days before that she doesn't mind charging her backers during what she calls her 'staring at the wall time'. She thinks this is essential before she can write a new batch of songs. And her fans don't complain, they trust her process. These are new forms of patronage, there are no rules and it's messy, the artists and the patrons they are making the rules as they go along, but whether these artists are using crowdfunding (which is basically, front me some money so I can make a thing) or subscription services (which is more like pay me some money every month so that I can make things) or Patreon, which is like pay per piece of content pledge service (that basically means pay me some money every time I make a thing). It doesn't matter, the fundamental building block of all of these relationships boils down to the same simple thing: trust. If you're asking your fans to support you, the artist, it shouldn't matter what your choices are, as long as you're delivering your side of the bargain. You may be spending the money on guitar picks, Mai Tais, baby formula, college loans, gas for the car or coffee to fuel your all-night writing sessions. As long as art is coming out the other side, and you're making your patrons happy, the money you need to live (and need to live is hard to define) is almost indistinguishable from the money you need to make art. ... (6:06:57) ... When she posts a photo of herself in a vintage dress that she just bought, no one scolds her for spending money on something other than effects pedals. It's not like her fan's money is an allowance with nosy and critical strings attached, it's a gift in the form of money in exchange for her gift, in the form of music. The relative values are... messy. But if we accept the messiness we're all okay. If Beck needs to moisturize his cuticles with truffle oil in order to play guitar tracks on his crowdfunded record, I don't care that the money I fronted him isn't going towards two turntables or a microphone; just as long as the art gets made, I get the album and Beck doesn't die in the process.