Examination Result Quotes

I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort. From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be — what I was or what they were, to know what they have learned or to know that I know nothing — I replied to myself and to the god: I wish to remain who I am. We do not know — neither the sophists, nor the orators, nor the artists, nor I— what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know.

I think when we make choices—for each choice is individual of the choices we have made before—we must examine not only our reasons for making them but what result they will have, and whether good people will be hurt by our decisions.

Right, and the definition of basic stupidity is to keep doing the same thing over and over again while expecting a different result. I’m not stupid. (Xypher) I didn’t say to keep doing it. Move forward with purpose. Examine what went wrong and correct that one mistake. (Acheron)

I should have liked to be asked to say what I knew. They always tried to ask what I did not know. When I would have willingly displayed my knowledge, they sought to expose my ignorance. This sort of treatment had only one result: I did not do well in examinations

You are a Lightwood," Cecily said. "You stayed because you were loyal to your family name. It is not cowardice." "Wasn't it? Is loyalty still a commendable quality when it is misdirected?" Cecily opened her mouth, then closed it again. Gabriel was looking for her, his eyes shining in the moonlight. He seemed genuinely desperate to hear her answer. She wondered if he had anyone else to talk to. She could see how it might be terrifying to take one's moral qualms to Gideon; he seemed so staunch, as if he never questioned himself in his life and would not understand those who did. "I think," she said, choosing her words with care, "that any good impulse can be twisted into something evil. Look at the Magister. He does what he does because he hates the Shadowhunters, out of loyalty to his parents, who cared for him, and who were killed. It is not beyond the realm of understanding. And yet nothing excuses the result. I think when we make choices-for each choice is individual of the choices we have made before-we must examine not only our reasons for making them but what result they will have, and whether good people will be hurt by our decisions.

Certainly there are very real differences between us of race, age, and sex. But it is not those differences between us that are separating us. It is rather our refusal to recognize those differences, and to examine the distortions which result from our misnaming them and their effects upon human behavior and expectation.

Prejudice means literally pre-judgment, the rejection of a contention out of hand, before examining the evidence. Prejudice is the result of powerful emotions, not of sound reasoning.

Reading a book is a lot like climbing a mountain.” “What do you mean?” His curiosity piqued, Rintaro had finally looked up from his book. His grandfather wafted his teacup slowly under his nose as if savoring the aroma of the tea. “Reading isn’t only for pleasure or entertainment. Sometimes you need to examine the same lines deeply, read the same sentences over again. Sometimes you sit there, head in hands, only progressing at a painstakingly slow pace. And the result of all this hard work and careful study is that suddenly you’re there and your field of vision expands. It’s like finding a great view at the end of a long climbing trail.

Were these boys in their right minds? Here were two boys with good intellect, one eighteen and one nineteen. They had all the prospects that life could hold out for any of the young; one a graduate of Chicago and another of Ann Arbor; one who had passed his examination for the Harvard Law School and was about to take a trip in Europe,--another who had passed at Ann Arbor, the youngest in his class, with three thousand dollars in the bank. Boys who never knew what it was to want a dollar; boys who could reach any position that was to boys of that kind to reach; boys of distinguished and honorable families, families of wealth and position, with all the world before them. And they gave it all up for nothing, for nothing! They took a little companion of one of them, on a crowded street, and killed him, for nothing, and sacrificed everything that could be of value in human life upon the crazy scheme of a couple of immature lads. Now, your Honor, you have been a boy; I have been a boy. And we have known other boys. The best way to understand somebody else is to put yourself in his place. Is it within the realm of your imagination that a boy who was right, with all the prospects of life before him, who could choose what he wanted, without the slightest reason in the world would lure a young companion to his death, and take his place in the shadow of the gallows? ...No one who has the process of reasoning could doubt that a boy who would do that is not right. How insane they are I care not, whether medically or legally. They did not reason; they could not reason; they committed the most foolish, most unprovoked, most purposeless, most causeless act that any two boys ever committed, and they put themselves where the rope is dangling above their heads.... Why did they kill little Bobby Franks? Not for money, not for spite; not for hate. They killed him as they might kill a spider or a fly, for the experience. They killed him because they were made that way. Because somewhere in the infinite processes that go to the making up of the boy or the man something slipped, and those unfortunate lads sit here hated, despised, outcasts, with the community shouting for their blood. . . . I know, Your Honor, that every atom of life in all this universe is bound up together. I know that a pebble cannot be thrown into the ocean without disturbing every drop of water in the sea. I know that every life is inextricably mixed and woven with every other life. I know that every influence, conscious and unconscious, acts and reacts on every living organism, and that no one can fix the blame. I know that all life is a series of infinite chances, which sometimes result one way and sometimes another. I have not the infinite wisdom that can fathom it, neither has any other human brain

The most essential prediction of Darwinism is that, given an astronomical number of chances, unintelligent processes can make seemingly-designed systems, ones of the complexity of those found in the cell. ID specifically denies this, predicting that in the absence of intelligent input no such systems would develop. So Darwinism and ID make clear, opposite predictions of what we should find when we examine genetic results from a stupendous number of organisms that are under relentless pressure from natural selection. The recent genetic results are a stringent test. The results: 1) Darwinism’s prediction is falsified; 2) Design’s prediction is confirmed.

I sucked a huge breath of air into my collapsed lungs. Once I could breathe again, I examined Ren’s back. His white shirt was dirty and torn, and his skin was scratched and bleeding in several places. I took a wet shirt from the bag to clean his scratches, while removing little pieces of gravel embedded in his skin. When I was finished, I grabbed Ren around the waist in a fierce hug. He wrapped his arms around me and pulled me close. I whispered against his chest quietly but firmly, “Thank you. But don’t ever…ever…ever do that again!” He laughed. “If I get results like this, I surely will do it again.” “You will not!” Ren reluctantly let me go, and I began mumbling, complaining about tigers, men, and bugs. He seemed very pleased with himself for surviving a near-death experience. I could practically hear him chanting to himself: I overcame. I conquered. I’m a man, etc, etc. I smirked. men! No matter what century they’re from, they’re all the same.

Buddhism advises you not to implant feelings that you don’t really have or avoid feelings that you do have. If you are miserable you are miserable; that is the reality, that is what is happening, so confront that. Look it square in the eye without flinching. When you are having a bad time, examine that experience, observe it mindfully, study the phenomenon and learn its mechanics. The way out of a trap is to study the trap itself, learn how it is built. You do this by taking the thing apart piece by piece. The trap can’t trap you if it has been taken to pieces. The result is freedom.

I believe there are techniques of the human mind whereby, in its dark deep, problems are examined, rejected or accepted. Such activities sometimes concern facets a man does not know he has. How often one goes to sleep troubled and full of pain, not knowing what causes the travail, and in the morning a whole new direction and a clearness is there, maybe the results of the black reasoning. And again there are mornings when ecstasy bubbles in the blood, and the stomach and chest are tight and electric with joy, and nothing in the thoughts to justify it or cause it.

As we examine the youth of today, we must realize that the negative behavior we see on the outside, is a result of a deeper need on the inside.

Reading isn’t only for pleasure or entertainment. Sometimes you need to examine the same lines deeply, read the same sentences over again. Sometimes you sit there, head in hands, only progressing at a painstakingly slow pace. And the result of all this hard work and careful study is that suddenly you’re there and your field of vision expands. It’s like finding a great view at the end of a long climbing trail.

When conformity is required, as it is in Christianity, what are the results? To begin with, the sacrifice of truth inevitably follows. One can be committed to conformity or one can be committed to truth, but not both. The pursuit of truth requires the unrestricted use of one's mind--the moral freedom to question, to examine evidence, to consider opposing viewpoints, to criticize, to accept as true only that which can be demonstrated--regardless whether one's conclusions conform to a particular creed.

Deep concentration has the effect of slowing down the thought process and speeding up the awareness viewing it. The result is the enhanced ability to examine the thought process. Concentration is our microscope for viewing subtle internal states.

I started studying law, but this I could stand just for one semester. I couldn't stand more. Then I studied languages and literature for two years. After two years I passed an examination with the result I have a teaching certificate for Latin and Hungarian for the lower classes of the gymnasium, for kids from 10 to 14. I never made use of this teaching certificate. And then I came to philosophy, physics, and mathematics. In fact, I came to mathematics indirectly. I was really more interested in physics and philosophy and thought about those. It is a little shortened but not quite wrong to say: I thought I am not good enough for physics and I am too good for philosophy. Mathematics is in between.

....The wife is the heartbeat of the home. She serves as the thermometer--if she's warm, so is the rest of the family; if she's cold, so is the rest of the family. And if she's an extreme temp--boiling or frigid--the family will follow suit. Calm or chaos comes from her. I've resisted this responsibility often. It's much easier to point to my husband, the biblically appointed leader of the household, and to examine what I perceive are his flaws, his failures, his lack of whatever. But ultimately, I'm just denying what I really know--that I have a great role to honor and live up to in my marriage and in our home. The questions is, do I embrace it? Or do I run from it? My fear is that I've run from it for a while now. But I'm not running any more.

Burnout at its deepest level is not the result of some train wreck of examinations, long call shifts, or poor clinical evaluations. It is the sum total of hundreds and thousands of tiny betrayals of purpose, each one so minute that it hardly attracts notice. When a great ship steams across the ocean, even tiny ripples can accumulate over time, precipitating a dramatic shift in course. There are many Tertius Lydgates, male and female, inhabiting the lecture halls, laboratories, and clinics of today’s medical schools. Like latter-day Lydgates, many of them eventually find themselves expressing amazement and disgust at how far they have veered from their primary purpose.

Though the man of action, the politician, may sometimes pay no attention to the results of this examination, the man of thought will never cease to inquire into all things accessible to human intelligence. And in the long run thought must determine action.

What does it matter if it’s an illness, then?’ he decided, at last, ‘what does it matter that it’s an abnormal tension, if the result itself, if the moment of sensation, recalled and examined in a condition of health, turns out to be the highest degree of harmony and beauty, yields a hitherto unheard-of and undreamed-of sense of completeness, proportion, reconciliation and an ecstatic, prayerful fusion with the highest synthesis of life?

There is an incident which occurred at the examination during my first year at the high school and which is worth recording. Mr. Giles, the Educational Inspector, had come on a visit of inspection. He had set us five words to write as a spelling exercise. One of the words was 'kettle'. I had mis-spelt it. The teacher tried to prompt me with the point of his boot, but I would not be prompted. It was beyond me to see that he wanted me to copy the spelling from my neighbour's slate, for I had thought that the teacher was there to supervise us against copying. The result was that all the boys, except myself, were found to have spelt every word correctly. Only I had been stupid. The teacher tried later to bring this stupidity home to me, but without effect. I never could learn the art of 'copying'.

I don't really remember making a decision. I don't remember thinking to myself, "Yes, I will do this," or, "No, I will not do that." They tell you what to do, and you do it. You don't reflect on it. You don't ponder its meaning. You don't explore its ambiguities or consider its consequences. These burdens are removed from you. In theory. But you are still human. Eventually, you do reflect on it. The consequences make themselves known. The results of your actions persist. Eventually, you are struck by their meaning. At some point, an accounting is made. Eventually, if you are human, and sane, you examine what you have done.

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

A certain amount of native skill and training can allow many individuals to be fairly successful magicians, achieving a surprisingly high ratio of positive results through sorcery.(...) These outer changes, no matter how dramatic, will not necessarily have a deep impact on the deepest levels of your psyche, which is where the process of initiation most meaningfully manifests.' --Zeena Schreck for “Contemporary notions of Kundalini, its background and role within new Western religiosity,” University of Stockholm, Malin Fitger 2004

Is there anything sadder than the immense lengths we’ll go to impress someone? The things we’ll do to earn someone’s approval can seem, when examined in retrospect, like the result of some temporary form of insanity.

Wasn't this rugged business of taking your life apart, looking at all of it and admitting and remembering and reminding yourself of all the bad - wasn't the big result of it your getting to be honest? "Exactly that," said Ferguson.

Anyone who studies present and ancient affairs will easily see how in all cities and all peoples there still exist, and have always existed, the same desires and passions. Thus, it is an easy matter for him who carefully examines past events to foresee future events in a republic and to apply the remedies employed by the ancients, or, if old remedies cannot be found, to devise new ones based upon the similarity of the events. But since these matters are neglected or not understood by those who read, or, if understood, remain unknown to those who govern, the result is that the same problems always exist in every era.

Research has also revealed that women who have developed PTSD in relation to early childhood sexual abuse often develop borderline personality disorder. Some severe cases will result in the development of dissociative identity disorder or depersonalization disorder. Patients who have been exposed to protracted and repeated sexual abuse may also develop schizophrenia simultaneously with PTSD.

But if Quality or excellence is seen as the ultimate reality then it becomes possible for more than one set of truths to exist, Then one doesn’t seek the absolute “Truth.” One seeks instead the highest quality intellectual explanation of things with the knowledge that if the past is any guide to the future this explanation must be taken provisionally; as useful until something better comes along. One can then examine intellectual realities the same way he examines paintings in an art gallery, not with an effort to find out which one is the “real” painting, but simply to enjoy and keep those that are of value. There are many sets of intellectual reality in existence and we can perceive some to have more quality than others, but that we do so is, in part, the result of our history and current patterns of values.

Wherever sufficiently numerous series of the remains of any given group, which has endured for a long space of time, are carefully examined, their morphological relations are never in discordance with the requirements of the doctrine of evolution, and often afford convincing evidence of it. At the same time, it has been shown that certain forms persist with very little change, from the oldest to the newest fossiliferous formations; and thus show that progressive development is a contingent, and not a necessary result, of the nature of living matter.

Mr. Thomas, did you know that in an experiment with a human observer, subatomic particles behave differently from the way they behave when the experiment is observed while in progress and the results are examined, instead, only after the fact?" "Sure. Everybody knows that." He raised one bushy eyebrow. "Everybody, you say. Well then you realize what this signifies." I said, "At least on an subatomic level, human will can in part shape reality.

The bottom line is this: when it comes to whether or not you are offended, you are in total control. You can choose to take offense, or you can choose to take action. You can be offended, or you can be cheerful. You can examine your feelings, or you can examine the results of how you have treated people, who you have become, and what has been accomplished in the process. An offense taken is such a little thing. But when hoarded and fed, an offense is a lot like an actual atomic bomb. The damage it causes—immediately and over time—is far, far greater than its initial size would lead you to believe.

When I consider the men (like my father) I have treated in psychotherapy, I recognize the challenge I face as a counselor. These men are in counseling due to an insistent wife, troubled child or their own addiction. They suffer a lack of connection with the people they say they love most. Chronically accused of being over controlling or emotionally absent, they feel at sea when their wives and children claim to be lonely in their presence. How can these people feel “un-loved” when (from his perspective) he has dedicated his life to their welfare? Some of these men will express their lack of vitality and emotional engagement though endless service. They are hyperaware of the moods, needs and prefer-ences of loved ones, yet their self-neglect can be profound. This text examines how a lack of secure early attachment with caregivers can result in the tendency to self-abandon while managing connections with significant others. Their anxiety and distrust of the connection of others will manifest in anxious monitoring, over-giving, passive aggressive approaches to anger and chronic worry. For them, failure to anticipate and meet the needs of others equals abandonment.

One of the results of this self-examination — for that is what the writing of this book amounts to — is the confirmed belief that one should read less and less, not more and more…. I have not read nearly as much as the scholar, the bookworm, or even the ‘well-educated’ man — yet I have undoubtedly read a hundred times more than I should have read for my own good. Only one out of five in America, it is said, are readers of ‘books.’ But even this small number read far too much. Scarcely any one lives wisely or fully.

A careful examination of the study’s methods, results and conclusions leads me to a diagnosis of ‘logic in remission.

Assorted theories have been advanced to explain confirmation bias—why people rush to embrace information that supports their beliefs while rejecting information that disputes them: that first impressions are difficult to dislodge, that there’s a primitive instinct to defend one’s turf, that people tend to have emotional rather than intellectual responses to being challenged and are loath to carefully examine evidence. Group dynamics only exaggerate these tendencies, the author and legal scholar Cass Sunstein observed in his book Going to Extremes: insularity often means limited information input (and usually information that reinforces preexisting views) and a desire for peer approval; and if the group’s leader “does not encourage dissent and is inclined to an identifiable conclusion, it is highly likely that the group as a whole will move toward that conclusion.” Once the group has been psychologically walled off, Sunstein wrote, “the information and views of those outside the group can be discredited, and hence nothing will disturb the process of polarization as group members continue to talk.” In fact, groups of like-minded people can become breeding grounds for extreme movements. “Terrorists are made, not born,” Sunstein observed, “and terrorist networks often operate in just this way. As a result, they can move otherwise ordinary people to violent acts.

THE CONFESSION OF AN INTERIOR MAN, LEADING TO HUMILITY Turning my gaze at myself and attentively observing the course of my interior life I am convinced, through experience, that I love neither God nor my neighbor, that I have no faith, and that I am full of pride and sensuality. This realization is the result of careful examination of my feelings and actions. I do not love God. For if I loved Him, then I would be constantly thinking of

Every soul seeks happiness, Socrates believes, and there is a clearly defined path to achieving happiness, though many don’t choose to take it. The only people who are truly happy are those who are virtuous and wise, who live reflective, “examined” lives and strive to behave rightly and justly in every area of their lives. These people create souls that are good, wise, and courageous and as a result they achieve genuine and lasting happiness.

Great pressure is brought to bear to make us undervalue ourselves. On the other hand, civilization teaches that each of us is an inestimable prize. There are, then, these two preparations: one for life and the other for death. Therefore we value and are ashamed to value ourselves. We are hard boiled. We are schooled in quietness and, if one of us takes his measure occasionally, he does so coolly, as if he were examining his fingernails, not his soul, frowning at the imperfections he finds as one would at a chip or a bit of dirt. Because, of course, we are called upon to accept the imposition of all kinds of wrongs, to wait in ranks under a hot sun, to run up a clattering beach, to be sentries, scouts or workingmen, to be those in the train when it is blown up, or those at the gates when they are locked, to be of no significance, to die. The result is that we learn to be unfeeling toward ourselves and incurious. Who can be the earnest huntsman of himself when he knows he is in turn a quarry? Or nothing so distinctive as quarry, but one of a shoal, driven toward the weirs. But I must know what I myself am.

With courage, there is the willingness to take chances and to let go of former securities. There is the willingness to grow and benefit from new experiences. This involves the capacity to admit mistakes without indulging in guilt and self-recrimination. Our sense of self-worth is not diminished by looking at areas that need improvement. We are able to admit the presence of problems without being diminished. As a result, energy, time, and effort are put into self-improvement. On this level, statements of intention and purpose are much more powerful and envisioned results tend to manifest. We are much more enterprising and creative, because our energies are not drained by the constant preoccupation with emotional or physical survival. Because of greater flexibility, there is a willingness to examine issues with a view to changing overall meaning and context. There is a willingness to risk shifting paradigms.

I think when we make choices—for each choice is individual of the choices we have made before—we must examine not only our reasons for making them but what result they will have, and whether good people will be hurt by our decisions.

we will also examine the strengths gained from religious involvement. While there may have been significant damage, it may also be true that you have grown as a result of this involvement. Appreciating this can provide a foundation for further growth.

If you fall out of love, remember the love and not the fall. If all you focus on is the fall, the fall will swallow you because it will grow. Focus is water and sunlight. It causes growth. Recalculate all the wrongs that have been done to you and examine the benefits that happened as a result of them. Be grateful for the bad things that happened and were in some way responsible for the good things that followed. Did you catch that be? Be. Thankful. Because this one can slip right past you so easily.

The question that imposed itself was: Could the activity of thinking as such, the habit of examining whatever happens to come to pass or to attract attention, regardless of results and specific content, could this activity be among the conditions that make men abstain from evil-doing or even actually “condition” them against it? (The very word “con-science,” at any rate, points in this direction insofar as it means “to know with and by myself,” a kind of knowledge that is actualized in every thinking process.)

When it comes to green energy investigations, I conclude that the internal opposition I face has its origins in the personal beliefs of those who decide which stories go on the air and which are kept off. The purpose of the stories I propose isn’t to examine the general merits or shortfalls of the technology, ideology, or movement. They’re financial stories delving into possible waste, abuse, and questionable spending of tax dollars. What I didn’t anticipate is that some colleagues and managers, unable to disconnect their personal viewpoints from their duty as journalists, would view this line of reporting as damaging to a cause about which they hold deep-rooted beliefs. Fearful that the stories would discourage rather than promote green energy, they want to prevent the public from seeing them at all. It’s a paternalistic attitude that results in de facto censorship. Simply put: they decide that it’s best for you to not hear a story at all rather than run the risk that you might see it and form the “wrong” opinion. (By that, I mean an opinion that differs from theirs.)

Most such criticism and confrontation, usually made impulsively in anger or annoyance, does more to increase the amount of confusion in the world than the amount of enlightenment. For the truly loving person the act of criticism or confrontation does not come easily; to such a person it is evident that the act has great potential for arrogance. To confront one’s beloved is to assume a position of moral or intellectual superiority over the loved one, at least so far as the issue at hand is concerned. Yet genuine love recognizes and respects the unique individuality and separate identity of the other person. (I will say more about this later.) The truly loving person, valuing the uniqueness and differentness of his or her beloved, will be reluctant indeed to assume, “I am right, you are wrong; I know better than you what is good for you.” But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem. The loving person, therefore, is frequently in a dilemma, caught between a loving respect for the beloved’s own path in life and a responsibility to exercise loving leadership when the beloved appears to need such leadership. The dilemma can be resolved only by painstaking self-scrutiny, in which the lover examines stringently the worth of his or her “wisdom” and the motives behind this need to assume leadership. “Do I really see things clearly or am I operating on murky assumptions? Do I really understand my beloved? Could it not be that the path my beloved is taking is wise and that my perception of it as unwise is the result of limited vision on my part? Am I being self-serving in believing that my beloved needs redirection?” These are questions that those who truly love must continually ask themselves. This self-scrutiny, as objective as possible, is the essence of humility or meekness. In the words of an anonymous fourteenth-century British monk and spiritual teacher, “Meekness in itself is nothing else than a true knowing and feeling of

I believe there are techniques of the human mind whereby, in its dark deep, problems are examined, rejected or accepted. Such activities sometimes concern facets a man does not know he has. How often one goes to sleep troubled and full of pain, not knowing what causes the travail, and in the morning a whole new direction and a clearness is there, maybe the result of the black reasoning. And again there are mornings when ecstasy bubbles in the blood, and the stomach and chest are tight and electric with joy, and nothing in the thoughts to justify it or cause it.

Some of the algorithms that you have built in your life are deeply ingrained in your mind. However, that doesn’t mean you can’t change anything. Through the behavior-impact analysis, you can examine the results of your behavior. If you are unhappy with what you see, it’s time for change.

Nowadays, the work of Alfred Hitchcock is admired all over the world. Young people who are just discovering his art through the current rerelease of Rear Window and Vertigo, or through North by Northwest, may assume his prestige has always been recognized, but this is far from being the case. In the fifties and sixties, Hitchcock was at the height of his creativity and popularity. He was, of course, famous due to the publicity masterminded by producer David O. Selznick during the six or seven years of their collaboration on such films as Rebecca, Notorious, Spellbound, and The Paradine Case. His fame had spread further throughout the world via the television series Alfred Hitchcock Presents in the mid-fifties. But American and European critics made him pay for his commercial success by reviewing his work with condescension, and by belittling each new film. (...) In examining his films, it was obvious that he had given more thought to the potential of his art than any of his colleagues. It occurred to me that if he would, for the first time, agree to respond seriously to a systematic questionnaire, the resulting document might modify the American critics’ approach to Hitchcock. That is what this book is all about.

Oh, yes—that thing about house cats is true. Your faithful golden retriever might sit next to your dead body for days, starving, but the tabby won’t. Your pet cat will eat you right away, with no qualms at all. Like any opportunistic scavenger, it will start with your eyeballs and lips. I’ve seen the result.

Since the general civilization of mankind, I believe there are more instances of the abridgment of the freedom of the people by gradual and silent encroachments of those in power, than by violent and sudden usurpations; but, on a candid examination of history, we shall find that turbulence, violence, and abuse of power, by the majority trampling on the rights of the minority, have produced factions and commotions, which, in republics, have, more frequently than any other cause, produced despotism. If we go over the whole history of ancient and modern republics, we shall find their destruction to have generally resulted from those causes.

Nearly eighty years of research on answer changing shows that most answer changes are from wrong to right, and that most people who change their answers usually improve their test scores. One comprehensive review examined thirty-three studies of answer changing; in not one were test takers hurt, on average, by changing their answers. And yet, even after students are told of these results, they still tend to stick with their first answers. Investors, by the way, show the same tendencies when it comes to stocks. Even after learning that their reason for picking a stock might be wrong, they still tended to stick with their initial choice 70 percent of the time.

The black conservatives claim that the decline of values such as patience, deferred gratification, and self-reliance have resulted in the high crime rates, the increasing number of unwed mothers, and the relatively uncompetitive academic performances of black youth. And certainly these sad realities must be candidly confronted. But nowhere in their writings do the new black conservatives examine the pervasiveness of sexual and military images used by the mass media and deployed by the advertising industry in order to entice and titillate consumers. Black conservatives thus overlook the degree to which market forces of advanced capitalist processes thrive on sexual and military images.

The college of that day had a very laudable desire to get students, and having admitted them, it was equally alert in striving to keep them and help them get an education, with the result that very few left of their own volition and almost none were dropped for failure in their work. There was no marked exodus at the first examination period, which was due not only to the attitude of the college but to the attitude of the students, who did not go there because they wished to experiment for a few months with college life and be able to say thereafter they had been in college, but went because they felt they had need of an education, and expected to work hard for that purpose until the course was finished. There were few triflers.

I narrowed the focus of my research to examine a specific expression of the relational paradox: the psychosociology of eating animals, a phenomenon I named carnism. Seeking to understand how people who care about the well-being of nonhuman animals nevertheless consume (or kill) them, I conducted interviews and surveys, and coded and analyzed responses. I concluded that eating (certain) animals results from extensive social and psychological conditioning that causes naturally empathic and rational people to distort their perceptions and block their empathy so that they act against their values of compassion and justice without fully realizing what they're doing. In other words, carnism teaches us to violate the Golden Rule without knowing or caring that we're doing so.

Let’s imagine a cluttered room. It does not get messy all by itself. You, the person who lives in it, makes the mess. There is a saying that “a messy room equals a messy mind.” I look at it this way. When a room becomes cluttered, the cause is more than just physical. Visible mess helps distract us from the true source of the disorder. The act of cluttering is really an instinctive reflex that draws our attention away from the heart of an issue. If you can’t feel relaxed in a clean and tidy room, try confronting your feeling of anxiety. It may shed light on what is really bothering you. When your room is clean and uncluttered, you have no choice but to examine your inner state. You can see any issues you have been avoiding and are forced to deal with them. From the moment you start tidying, you will be compelled to reset your life. As a result, your life will start to change. That’s why the task of putting your house in order should be done quickly. It allows you to confront the issues that are really important. Tidying is just a tool, not the final destination. The true goal should be to establish the lifestyle you want most once your house has been put in order. Storage

Rather than use what you see as unique about yourself as an exemption from further examination, a more fruitful approach would be to ask yourself, “I am white and I have had X experience. How did X shape me as a result of also being white?” Setting aside your sense of uniqueness is a critical skill that will allow you to see the big picture of the society in which we live; individualism will not.

The processes of corporate power do not work in isolation. The economic and legal mechanisms that allow the privatization of the commonwealth, externalization of costs, predatory economic practices, political influence-buying, manipulation of regulation and deregulation, control of the media, propaganda and advertising in schools, and the use of police and military forces to protect the property of the wealthy-all of these work synergistically to weave a complex web of power. Activists have dedicated lifetimes of necessary work to deal with the results of corporate power, by trying to mitigate the results of power: an ever-increasing disparity in wealth and power and continual economic, political, environmental, and human rights crises. For social justice campaigns to be strategic, it is also necessary to examine how privatization, externalization, monopoly, and other corporate power processes have been institutionalized. This institutionalization is exemplified in the structural adjustment programs of the World Bank and International Monetary Fund, and in recent "free" trade agreements which have culminated in the creation of the World Trade Organization. An understanding of such institutions provides a necessary tool for achieving the long-term goals of environmental sustainability and social justice.

The second follow-up, which examined changes in specialty, showed how often doctors of each type changed to a more typical specialty (to one more generally chosen by their type) and how often to one less typical. The results strikingly confirmed the conclusion suggested by the answers of the Auburn University freshmen that sensing types either know much less or care much less than do intuitives about the suitability of any given job for their type

As it happens, there’s a way of presenting data, called the funnel plot, that indicates whether or not the scientific literature is biased in this way.15 (If statistics don’t excite you, feel free to skip straight to the probably unsurprising conclusion in the last sentence of this paragraph.) You plot the data points from all your studies according to the effect sizes, running along the horizontal axis, and the sample size (roughly)16 running up the vertical axis. Why do this? The results from very large studies, being more “precise,” should tend to cluster close to the “true” size of the effect. Smaller studies by contrast, being subject to more random error because of their small, idiosyncratic samples, will be scattered over a wider range of effect sizes. Some small studies will greatly overestimate a difference; others will greatly underestimate it (or even “flip” it in the wrong direction). The next part is simple but brilliant. If there isn’t publication bias toward reports of greater male risk taking, these over- and underestimates of the sex difference should be symmetrical around the “true” value indicated by the very large studies. This, with quite a bit of imagination, will make the plot of the data look like an upside-down funnel. (Personally, my vote would have been to call it the candlestick plot, but I wasn’t consulted.) But if there is bias, then there will be an empty area in the plot where the smaller samples that underestimated the difference, found no differences, or yielded greater female risk taking should be. In other words, the overestimates of male risk taking get published, but various kinds of “underestimates” do not. When Nelson plotted the data she’d been examining, this is exactly what she found: “Confirmation bias is strongly indicated.”17 This

Historians are wont to name technological advances as the great milestones of culture, among them the development of the plow, the discovery of smelting and metalworking, the invention of the clock, printing press, steam power, electric engine, lightbulb, semiconductor, and computer. But possibly even more transforming than any of these was the recognition by Greek philosophers and their intellectual descendants that human beings could examine, comprehend, and eventually even guide or control their own thought process, emotions, and resulting behavior. With that realization we became something new and different on earth: the only animal that, by examining its own cerebration and behavior, could alter them. This, surely, was a giant step in evolution. Although we are physically little different from the people of three thousand years ago, we are culturally a different species. We are the psychologizing animal.

Like here it was that I entered that stage when a child overcomes naivite enough to realize an adult's emotional reaction as somethimes freakish for its inconsistencies, so can, on his own reasoning canvas, paint those early pale colors of judgement, resulting from initial moments of ability to critically examine life's perplexities, in tentative little brain-engine stirrings, before they faded to quickly join that train of remembered experience carrying signals indicating existence which itself far outweighs traction effort by thinking's soon slipping drivers to effectively resist any slack-action advantage, for starting so necessitates continual cuts on the hauler - performed as if governed lifelong by the tagwork of a student-green foreman who, crushed under on rushing time always building against his excessive load of emotional contents, is forever a lost ball in the high weeds of personal developments - until, with ever changing emphasis through a whole series of grades of consciousness (leading up from root-beginnings of obscure childish inconscious soul within a world), early lack - for what child sustains logic? - reaches a point of late fossilization, resultant of repeated wrong moves in endless switching of dark significances crammed inside the cranium, where, through such hindering habits, there no longer is the flexibility for thought transfer and unloading of dead freight that a standard gauge would afford and thus, as Faustian Destiny dictates, is an inept mink, limited, being in existence firmly tracked just above the constant "T" biased ballast supporting wherever space yearnings lead the worn rails of civilized comprehension, so henceforth is restricted to mere pickups and setouts of drab distortion, while traveling wearily along its familiar Western Thinking right-of-way. But choo-choo nonsense aside, ...

Look at the Magister. He does what he does because he hates the Shadowhunters, out of loyalty to his parents, who cared for him, and who were killed. It is not beyond the realm of understanding. And yet nothing excuses the result. I think when we make choices—for each choice is individual of the choices we have made before—we must examine not only our reasons for making them but what result they will have, and whether good people will be hurt by our decisions.” There

SIR—In this computer age one becomes accustomed to seeing traditional standards fall away before the sacred cows of progress, efficiency and speed … Much as I recognise the need for speedy marking of examinations, I fail to see why students should be deprived of the right to justfy their opinions for the sake of speed and economy. I would rather see exam results a month late than have a student’s right to disagree without penalty lost. Malcolm Turnbull Point Piper.70 It

The Dangers of Dating There is a new phenomenon that has hit our society. It is called dating, and everyone is doing it. Dating has turned into a huge money-maker. Now, we have television shows dedicated to dating. We have internet dating sites, speed dating, and music that encourages it all over the world. Unfortunately, the Bible doesn’t say anything about dating. I realize there are many happily married couples whose marriages are a result of dating, but I want you to understand that there is great danger in dating. I’m not referring to courting or a betrothal. I’m referring to worldly dating, which consists of premarital sex, deep emotional connections, a great deal of kissing, and heavy petting, etc. This system of dating is recreational in nature, and it has no real purpose besides fulfilling lust, loneliness, and perversion. Never forget that it’s satan who convinces us to fill a legitimate need, illegitimately. Nonetheless, let’s examine some of these dangers now.

In Darwin's time no serious attempt had been made to examine the manifestations of variability. A vast assemblage of miscellaneous facts could formerly be adduced as seemingly comparable illustrations of the phenomenon "Variation." Time has shown this mass of evidence to be capable of analysis. When first promulgated it produced the impression that variability was a phenomenon generally distributed amongst living things in such a way that the specific divisions must be arbitrary. When this variability is sorted out, and is seen to be in part a result of hybridisation, in part a consequence of the persistence of hybrids by parthenogenetic reproduction, a polymorphism due to the continued presence of individuals representing various combinations of Mendelian allelomorphs, partly also the transient effect of alteration in external circumstances, we see how cautious we must be in drawing inferences as to the indefiniteness of specific limits from a bare knowledge that intermediates exist.

But another type of life review happens to all of us when we die and our consciousness leaves the physical body at the end of each lifetime. This time it is not done with a therapist, but rather with our spiritual guides or other wise beings; it is not a clinical life review but a karmic one. As we are replenished by the beautiful light, our awareness is directed to review the results of our actions while we were on the physical plane. We see the people we have harmed and we feel their emotional reactions, magnified greatly. Similarly, we feel the emotions, again enhanced, of those we have aided and loved. In this manner, we examine all our relationships, and we deeply experience all the anger, hurt, and despair that we have caused—but also all the gratitude, appreciation, love, and hope that we have elicited. This life review is not done in a spirit of punishment or guilt. By truly understanding the result of our behavior, we learn the importance of loving-kindness and compassion. As

LABOR IS A RESOURCE and TIME IS A RESOURCE are by no means universal. They emerged naturally in our culture because of the way we view work, our passion for quantification, and our obsession with purposeful ends. These metaphors highlight those aspects of labor and time that are centrally important in our culture. In doing this, they also deemphasize or hide certain aspects of labor and time. We can see what both metaphors hide by examining what they focus on. In viewing labor as a kind of activity, the metaphor assumes that labor can be clearly identified and distinguished from things that are not labor. It makes the assumptions that we can tell work from play and productive activity from nonproductive activity. These assumptions obviously fail to fit reality much of the time, except perhaps on assembly lines, chain gangs, etc. The view of labor as merely a kind of activity, independent of who performs it, how he experiences it, and what it means in his life, hides the issues of whether the work is personally meaningful, satisfying, and humane. The quantification of labor in terms of time, together with the view of time as serving a purposeful end, induces a notion of LEISURE TIME, which is parallel to the concept LABOR TIME. In a society like ours, where inactivity is not considered a purposeful end, a whole industry devoted to leisure activity has evolved. As a result, LEISURE TIME becomes a RESOURCE too—to be spent productively, used wisely, saved up, budgeted, wasted, lost, etc. What is hidden by the RESOURCE metaphors for labor and time is the way our concepts of LABOR and TIME affect our concept of LEISURE, turning it into something remarkably like LABOR. The RESOURCE metaphors for labor and time hide all sorts of possible conceptions of labor and time that exist in other cultures and in some subcultures of our own society: the idea that work can be play, that inactivity can be productive, that much of what we classify as LABOR serves either no clear purpose or no worthwhile purpose.

But the history of Hopkins Hospital certainly isn’t pristine when it comes to black patients. In 1969, a Hopkins researcher used blood samples from more than 7,000 neighborhood children—most of them from poor black families—to look for a genetic predisposition to criminal behavior. The researcher didn’t get consent. The American Civil Liberties Union filed suit claiming the study violated the boys’ civil rights and breached confidentiality of doctor-patient relationships by releasing results to state and juvenile courts. The study was halted, then resumed a few months later using consent forms. And in the late nineties, two women sued Hopkins, claiming that its researchers had knowingly exposed their children to lead, and hadn’t promptly informed them when blood tests revealed that their children had elevated lead levels—even when one developed lead poisoning. The research was part of a study examining lead abatement methods, and all families involved were black. The researchers had treated several homes to varying degrees, then encouraged landlords to rent those homes to families with children so they could then monitor the children’s lead levels. Initially, the case was dismissed. On appeal, one judge compared the study to Southam’s HeLa injections, the Tuskegee study, and Nazi research, and the case eventually settled out of court. The Department of Health and Human Services launched an investigation and concluded that the study’s consent forms “failed to provide an adequate description” of the different levels of lead abatement in the homes.

Terrorism cannot be overcome by the use of force because it does not address the complex underlying problems. In fact the use of force may not only fail to solve the problems, it may exacerbate them and frequently leaves destruction and suffering in its wake. Human conflicts should be resolved with compassion. The key is non-violence. Retaliatory military action by the United States may bring some satisfaction and short-term results but it will not root out the problem of terrorism. Long-term measures need to be taken. The US must examine the factors that breed and give rise to terrorism. I have written to President Bush urging him to exercise restraint and not to seek a brutal revenge for the 11th September attacks. I expressed my sympathy but I suggested that responding to violence with more violence might not be the answer. I would also like to point out that to talk of nonviolence when things are going smoothly is not of much relevance. It is precisely when things become really difficult, urgent and critical that we should think and act nonviolently.

Brain activity is higher in children who listen to bedtime stories. We know that reading to a young child leads to good results; there is a limited understanding of what mechanism might be involved. Two new studies examine the unexpectedly complex interactions that occur when placing a child in your lap and open a book with pictures. Research used functional magnetic resonance imaging to study the brain activity of children aged three to five years while listening to suitable stories to age. The researchers found differences in brain activation in accordance with the amount of reading that children were accustomed at home.

We must try to accept ourselves, whether individually or collectively, not only as perfectly good or perfectly bad, but in our mysterious, unaccountable mixture of good and evil. We have to stand by the modicum of good that is in us without exaggerating it. We have to defend our real rights, because unless we respect our own rights we will certainly not respect the rights of others. But at the same time we have to recognize that we have willfully or otherwise trespassed on the rights of others. We must be able to admit this not only as the result of self-examination, but when it is pointed out unexpectedly, and perhaps not too gently, by somebody else.

Romanians, however, paid a terrible price for Ceauşescu’s privileged status. In 1966, to increase the population—a traditional ‘Romanianist’ obsession—he prohibited abortion for women under forty with fewer than four children (in 1986 the age barrier was raised to forty-five). In 1984 the minimum marriage age for women was reduced to fifteen. Compulsory monthly medical examinations for all women of childbearing age were introduced to prevent abortions, which were permitted, if at all, only in the presence of a Party representative. Doctors in districts with a declining birth rate had their salaries cut. The population did not increase, but the death rate from abortions far exceeded that of any other European country: as the only available form of birth control, illegal abortions were widely performed, often under the most appalling and dangerous conditions. Over the ensuing twenty-three years the 1966 law resulted in the death of at least ten thousand women. The real infant mortality rate was so high that after 1985 births were not officially recorded until a child had survived to its fourth week—the apotheosis of Communist control of knowledge. By the time Ceauşescu was overthrown the death rate of new-born babies was twenty-five per thousand and there were upward of 100,000 institutionalized children. The

Part of what kept him standing in the restive group of men awaiting authorization to enter the airport was a kind of paralysis that resulted from Sylvanshine’s reflecting on the logistics of getting to the Peoria 047 REC—the issue of whether the REC sent a van for transfers or whether Sylvanshine would have to take a cab from the little airport had not been conclusively resolved—and then how to arrive and check in and where to store his three bags while he checked in and filled out his arrival and Post-code payroll and withholding forms and orientational materials then somehow get directions and proceed to the apartment that Systems had rented for him at government rates and get there in time to find someplace to eat that was either in walking distance or would require getting another cab—except the telephone in the alleged apartment wasn’t connected yet and he considered the prospects of being able to hail a cab from outside an apartment complex were at best iffy, and if he told the original cab he’d taken to the apartment to wait for him, there would be difficulties because how exactly would he reassure the cabbie that he really was coming right back out after dropping his bags and doing a quick spot check of the apartment’s condition and suitability instead of it being a ruse designed to defraud the driver of his fare, Sylvanshine ducking out the back of the Angler’s Cove apartment complex or even conceivably barricading himself in the apartment and not responding to the driver’s knock, or his ring if the apartment had a doorbell, which his and Reynolds’s current apartment in Martinsburg most assuredly did not, or the driver’s queries/threats through the apartment door, a scam that resided in Claude Sylvanshine’s awareness only because a number of independent Philadelphia commercial carriage operators had proposed heavy Schedule C losses under the proviso ‘Losses Through Theft of Service’ and detailed this type of scam as prevalent on the poorly typed or sometimes even handwritten attachments required to explain unusual or specific C-deductions like this, whereas were Sylvanshine to pay the fare and the tip and perhaps even a certain amount in advance on account so as to help assure the driver of his honorable intentions re the second leg of the sojourn there was no tangible guarantee that the average taxi driver—a cynical and ethically marginal species, hustlers, as even their smudged returns’ very low tip-income-vs.-number-of-fares-in-an-average-shift ratios in Philly had indicated—wouldn’t simply speed away with Sylvanshine’s money, creating enormous hassles in terms of filling out the internal forms for getting a percentage of his travel per diem reimbursed and also leaving Sylvanshine alone, famished (he was unable to eat before travel), phoneless, devoid of Reynolds’s counsel and logistical savvy in the sterile new unfurnished apartment, his stomach roiling in on itself in such a way that it would be all Sylvanshine could do to unpack in any kind of half-organized fashion and get to sleep on the nylon travel pallet on the unfinished floor in the possible presence of exotic Midwest bugs, to say nothing of putting in the hour of CPA exam review he’d promised himself this morning when he’d overslept slightly and then encountered last-minute packing problems that had canceled out the firmly scheduled hour of morning CPA review before one of the unmarked Systems vans arrived to take him and his bags out through Harpers Ferry and Ball’s Bluff to the airport, to say even less about any kind of systematic organization and mastery of the voluminous Post, Duty, Personnel, and Systems Protocols materials he should be receiving promptly after check-in and forms processing at the Post, which any reasonable Personnel Director would expect a new examiner to have thoroughly internalized before reporting for the first actual day interacting with REC examiners, and which there was no way in any real world that Sylvanshine could expect

From Vergil's Tenth Eclogue Verses 1-26. Published by Rossetti, "Complete Poetical Works of P. B. S.", 1870, from the Boscombe manuscripts now in the Bodleian. Mr. Locock ("Examination", etc., 1903, pages 47-50), as the result of his collation of the same manuscripts, gives a revised and expanded version which we print below. Melodious Arethusa, o'er my verse Shed thou once more the spirit of thy stream: Who denies verse to Gallus? So, when thou Glidest beneath the green and purple gleam Of Syracusan waters, mayst thou flow Unmingled with the bitter Doric dew! Begin, and, whilst the goats are browsing now The soft leaves, in our way let us pursue The melancholy loves of Gallus. List! We sing not to the dead: the wild woods knew His sufferings, and their echoes... Young Naiads,...in what far woodlands wild Wandered ye when unworthy love possessed Your Gallus? Not where Pindus is up-piled, Nor where Parnassus' sacred mount, nor where Aonian Aganippe expands... The laurels and the myrtle-copses dim. The pine-encircled mountain, Maenalus, The cold crags of Lycaeus, weep for him; And Sylvan, crowned with rustic coronals, Came shaking in his speed the budding wands And heavy lilies which he bore: we knew Pan the Arcadian. ... 'What madness is this, Gallus? Thy heart's care With willing steps pursues another there

What is the cause of insanity? Nobody can answer such a sweeping question, but we know that certain diseases, such as syphilis, break down and destroy the brain cells and result in insanity. In fact, about one-half of all mental diseases can be attributed to such physical causes as brain lesions, alcohol, toxins and injuries. But the other half—and this is the appalling part of the story—the other half of the people who go insane apparently have nothing organically wrong with their brain cells. In post-mortem examinations, when their brain tissues are studied under the highest-powered microscopes, these tissues are found to be apparently just as healthy as yours and mine. Why do these people go insane?

[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND] Be certain that the nature of mind is empty and without foundation. One’s own mind is insubstantial, like an empty sky. Look at your own mind to see whether it is like that or not. Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant – Just like the nucleus of the sun, which is itself naturally originating. Look at your own mind to see whether it is like that or not! Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly. Look at your own mind to see whether it is like that or not! Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere. Look at your own mind to see whether it is like that or not! Be certain that all that appears is naturally manifest [in the mind], Like the images in a mirror which [also] appear naturally. Look at your own mind to see whether it is like that or not! Be certain that all characteristics are liberated right where they are, Like the clouds of the atmosphere, naturally originating and naturally dissolving. Look at your own mind to see whether it is like that or not! There are no phenomena extraneous to those that originate from the mind. [So], now could there be anything on which to meditate apart from the mind? There are no phenomena extraneous to those that originate from the mind. [So], there are no modes of conduct to be undertaken extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no commitments to be kept extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no results to be attained extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], one should observe one’s own mind, looking into its nature again and again. If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one’s own mind, There is no projectionist who projects [thoughts] by thinking them, Then, one’s own mind, completely free from conceptual projections, will become luminously clear. [This] intrinsic awareness, [union of] inner radiance and emptiness, is the Buddha-body of Reality, [Appearing] like [the illumining effect of] a sunrise on a clear and cloudless sky,. It is clearly knowable, despite its lack of specific shape or form. There is a great distinction between those who understand and those who misunderstand this point. This naturally originating inner radiance, uncreated from the very beginning, Is the parentless child of awareness – how amazing! It is the naturally originating pristine cognition, uncreated by anyone – how amazing! [This radiant awareness] has never been born and will never die – how amazing! Though manifestly radiant, it lacks an [extraneous] perceiver – how amazing! Though it has roamed throughout cyclic existence, it does not degenerate – how amazing! Though it has seen buddhahood itself, it does not improve – how amazing! Though it is present in everyone, it remains unrecognised – how amazing! Still, one hopes for some attainment other than this – how amazing! Though it is present within oneself, one continues to seek it elsewhere – how amazing!

St Thomas, in his commentary on Psalm 16, writes: `When God examines, he does three things, namely, he tests, he visits, he examines.''`' What is more, as a result of this testing, as soon as God finds that an individual possesses a certain integrity, there begins the deeper testing, the more searching examination. Thomas cites Jer. 17.10: I, the Lord, search the heart and probe the loins. I give everyone according to his way.20 Finding oneself under this kind of mysterious, divine scrutiny is a wonderful sign of grace and of progress in the spiritual life. But the experience itself is not `wonderful'. Thomas notes: `this examination is severe and strong, and so much so that no one would withstand it unless helped by God.'21

It is conventional to tell that constitutional story - of a republican failure ending in restoration - but to do so is to limit the significance of the 1640s to that single constitutional queston. There is much more to say, and to remember, about England's decade of civil war and revolution. Political and religious questions of fundamental importance were thrashed out before broad political audiences as activists and opportunists sought to mobilize support for their proposals. The resulting mass of contemporary argument is alluring to the historian since it lays bare the presumptions of a society very alient to our own. At the same time, by exposing those presumptions to sustained critical examination, this public discussion changed them.

It is not, I apprehend, a healthy kind of mental occupation, to devote ourselves too exclusively to the study of individual men and women. If the person under examination be one’s self, the result is pretty certain to be diseased action of the heart, almost before we can snatch a second glance. Or, if we take the freedom to put a friend under our microscope, we thereby insulate him from many of his true relations, magnify his peculiarities, inevitably tear him into parts, and, of course, patch him very clumsily together again. What wonder, then, should we be frightened by the aspect of a monster, which, after all,--though we can point to every feature of his deformity in the real personage,--may be said to have been created mainly by ourselves.

But Jones knew the day of reckoning in Springfield had to come. “Mr. Lincoln,” he finally asked one day, “will you have the kindness to tell me what you think of the result thus far?” Setting down his omnipresent pencil and paper, Lincoln walked over and “examined it very closely for some time,” and finally, to the artist’s delight, exclaimed, in quaint Western style: “I think it looks very much like the critter.”43 The local newspaper agreed, predicting that though the bust would “yet require a number of ‘sittings’ more to complete the work…the artist has already so well succeeded in impressing the clay with the life and noble characteristics of his subject, that we hesitate not to pronounce it the best likeness of the President elect we have seen.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

Virtually all the authors of popular books on the subject assert that ADD is a heritable genetic disorder. With some notable exceptions, the genetic view also dominates much of the discussion within professional circles, a view I do not agree with. I believe that ADD can be better understood if we examine people’s lives, not only bits of DNA. Heredity does make an important contribution, but far less than usually assumed. At the same time, it would serve no purpose to set up the false opposition of environment to genetic inheritance. No such split exists in nature, or in the mind of any serious scientist. There are many biological events involving body and brain that are not directly programmed by heredity, and so to say that ADD is not primarily genetic is not in any sense to deny its biological features — either those that are inherited or those that are acquired as a result of experience. The genetic blueprints for the architecture and the workings of the human brain develop in a process of interaction with the environment. ADD does reflect biological malfunctions in certain brain centers, but many of its features — including the underlying biology itself — are also inextricably connected to a person’s physical and emotional experiences in the world. There is in ADD an inherited predisposition, but that’s very far from saying there is a genetic predetermination. A predetermination dictates that something will inevitably happen. A predisposition only makes it more likely that it may happen, depending on circumstances. The actual outcome is influenced by many other factors.

Most of us are so unconcerned with this extraordinary universe about us; we never even see the waving of the leaf in the wind; we never watch a blade of grass, touch it with our hand and know the quality of its being. This is not just being poetic, so please do not go off into a speculative, emotional state. I say it is essential to have that deep feeling for life and not be caught in intellectual ramifications, discussions, passing examinations, quoting and brushing something new aside by saying it has already been said. Intellect is not the way. Intellect will not solve our problems; the intellect will not give us that nourishment which is imperishable. The intellect can reason, discuss, analyze, come to a conclusion from inferences, and so on, but intellect is limited, for intellect is the result of our conditioning. But sensitivity is not. Sensitivity has no conditioning; it takes you right out of the field of fears and anxieties…. We spend our days and years in cultivating the intellect, in arguing, discussing, fighting, struggling to be something, and so on. And yet this extraordinarily wonderful world, this earth that is so rich—not the Bombay earth, the Punjab earth, the Russian earth, or the American earth—this earth is ours, yours and mine, and that is not sentimental nonsense; it is a fact. But unfortunately we have divided it up through our pettiness, through our provincialism. And we know why we have done it—for our security, for better jobs and more jobs. That is the political game that is being played throughout the world, and so we forget to be human beings, to live happily on this earth that is ours, and to make something of it.

The more important fundamental laws and facts of physical science have all been discovered, and these are now so firmly established that the possibility of their ever being supplanted in consequence of new discoveries is exceedingly remote. Nevertheless, it has been found that there are apparent exceptions to most of these laws, and this is particularly true when the observations are pushed to a limit, i.e., whenever the circumstances of experiment are such that extreme cases can be examined. Such examination almost surely leads, not to the overthrow of the law, but to the discovery of other facts and laws whose action produces the apparent exceptions. As instances of such discoveries, which are in most cases due to the increasing order of accuracy made possible by improvements in measuring instruments, may be mentioned: first, the departure of actual gases from the simple laws of the so-called perfect gas, one of the practical results being the liquefaction of air and all known gases; second, the discovery of the velocity of light by astronomical means, depending on the accuracy of telescopes and of astronomical clocks; third, the determination of distances of stars and the orbits of double stars, which depend on measurements of the order of accuracy of one-tenth of a second-an angle which may be represented as that which a pin's head subtends at a distance of a mile. But perhaps the most striking of such instances are the discovery of a new planet or observations of the small irregularities noticed by Leverrier in the motions of the planet Uranus, and the more recent brilliant discovery by Lord Rayleigh of a new element in the atmosphere through the minute but unexplained anomalies found in weighing a given volume of nitrogen. Many other instances might be cited, but these will suffice to justify the statement that 'our future discoveries must be looked for in the sixth place of decimals.

Dr. Kary Mullis, who won the Nobel Prize in Chemistry for inventing PCR, stated publicly numerous times that his invention should never be used for the diagnosis of infectious diseases. In July of 1997, during an event called Corporate Greed and AIDS in Santa Monica CA, Dr. Mullis explained on video, “With PCR you can find almost anything in anybody. It starts making you believe in the sort of Buddhist notion that everything is contained in everything else, right? I mean, because if you can model amplify one single molecule up to something that you can really measure, which PCR can do, then there’s just very few molecules that you don’t have at least one single one of them in your body. Okay? So that could be thought of as a misuse of it, just to claim that it’s meaningful.” Mikki explained, “The major issue with PCR is that it’s easily manipulated. It functions through a cyclical process whereby each revolution amplifies magnification. On a molecular level, most of us already have trace amounts of genetic fragments similar to coronavirus within us. By simply over-cycling the process, a negative result can be flipped to a positive. Governing bodies such as the CDC and the WHO can control the number of cases by simply advising the medical industry to increase or decrease the cycle threshold (CT).” In August of 2020, the New York Times reported that “a CT beyond 34 revolutions very rarely detect live virus, but most often, dead nucleotides that are not even contagious. In compliance with guidance from the CDC and the WHO, many top US labs have been conducting tests at cycle thresholds of 40 or more. NYT examined data from Massachusetts, New York, and Nevada and determined that up to 90 percent of the individuals who tested positive carried barely any virus.”17 90 percent! In May of 2021, CDC changed the PCR cycle threshold from 40 to 28 or lower for those who have been vaccinated. This one adjustment of the numbers allowed the vaccine pushers to praise the vaccines as a big success.

In a study I did with Jesse Graham and Brian Nosek, we tested how well liberals and conservatives could understand each other. We asked more than two thousand American visitors to fill out the Moral Foundations Questionnaire. One-third of the time they were asked to fill it out normally, answering as themselves. One-third of the time they were asked to fill it out as they think a “typical liberal” would respond. One-third of the time they were asked to fill it out as a “typical conservative” would respond. This design allowed us to examine the stereotypes that each side held about the other. More important, it allowed us to assess how accurate they were by comparing people’s expectations about “typical” partisans to the actual responses from partisans on the left and the right.32 Who was best able to pretend to be the other? The results were clear and consistent. Moderates and conservatives were most accurate in their predictions, whether they were pretending to be liberals or conservatives. Liberals were the least accurate, especially those who described themselves as “very liberal.

If you have a choice between letting the doctor examine you right away, uncomfortable though it may be, and waiting until he or she can do a post-mortem on you after it’s too late, it’s wise to go for the first. If you open yourself, day by day and week by week, to the message of scripture, its grand sweep and its small details, and allow the faithful preaching of Jesus and his achievement to enter your consciousness and soak down into your imagination and heart, then the admittedly uncomfortable work of God’s word will be happening on a regular basis, showing you (as we say) where you really are, what’s going on deep inside. You may need help from someone else in this process. Just as the healing work of the early church didn’t mean that doctors became unnecessary, so the probing, searching, penetrating analysis of God’s word doesn’t mean that there isn’t still a job for psychotherapists and similar professionals. But nor do they make the task of the word unnecessary. To spend time, prayerfully and thoughtfully, with scripture and with Jesus, the written and living Word of God, is to know that gentle but powerful touch, like a very sharp and fine blade, producing surprising and perhaps alarming results.

As to the central fact in the case, it is my view that Simpson murdered his ex-wife and her friend on June 12. Any rational analysis of the events and evidence in question leads to that conclusion. This is true whether one considers evidence not presented to the jury—such as the results of Simpson’s polygraph examination and his flight with Al Cowlings on June 17—or just the evidence established in court. Notwithstanding the prosecution’s many errors, the evidence against Simpson at the trial was overwhelming. Simpson had a violent relationship with his ex-wife, and tensions between them were growing in the weeks leading up to the murders. Simpson had no alibi for the time of the murders, nor was his Bronco parked at his home during that time. Simpson had a cut on his left hand on the day after the murders, and DNA tests showed conclusively that it was Simpson’s blood to the left of the shoe prints leaving the scene. Nicole’s blood was found on a sock in his bedroom, and Goldman’s blood—as well as Simpson’s—was found in the Bronco. Hair consistent with Simpson’s was found on the killer’s cap and on Goldman’s shirt. The gloves that Nicole bought for Simpson in 1990 were almost certainly the ones used by her killer.

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Rejecting failure and avoiding mistakes seem like high-minded goals, but they are fundamentally misguided. Take something like the Golden Fleece Awards, which were established in 1975 to call attention to government-funded projects that were particularly egregious wastes of money. (Among the winners were things like an $84,000 study on love commissioned by the National Science Foundation, and a $3,000 Department of Defense study that examined whether people in the military should carry umbrellas.) While such scrutiny may have seemed like a good idea at the time, it had a chilling effect on research. No one wanted to “win” a Golden Fleece Award because, under the guise of avoiding waste, its organizers had inadvertently made it dangerous and embarrassing for everyone to make mistakes. The truth is, if you fund thousands of research projects every year, some will have obvious, measurable, positive impacts, and others will go nowhere. We aren’t very good at predicting the future—that’s a given—and yet the Golden Fleece Awards tacitly implied that researchers should know before they do their research whether or not the results of that research would have value. Failure was being used as a weapon, rather than as an agent of learning. And that had fallout: The fact that failing could earn you a very public flogging distorted the way researchers chose projects. The politics of failure, then, impeded our progress. There’s a quick way to determine if your company has embraced the negative definition of failure. Ask yourself what happens when an error is discovered. Do people shut down and turn inward, instead of coming together to untangle the causes of problems that might be avoided going forward? Is the question being asked: Whose fault was this? If so, your culture is one that vilifies failure. Failure is difficult enough without it being compounded by the search for a scapegoat. In a fear-based, failure-averse culture, people will consciously or unconsciously avoid risk. They will seek instead to repeat something safe that’s been good enough in the past. Their work will be derivative, not innovative. But if you can foster a positive understanding of failure, the opposite will happen. How, then, do you make failure into something people can face without fear? Part of the answer is simple: If we as leaders can talk about our mistakes and our part in them, then we make it safe for others. You don’t run from it or pretend it doesn’t exist. That is why I make a point of being open about our meltdowns inside Pixar, because I believe they teach us something important: Being open about problems is the first step toward learning from them. My goal is not to drive fear out completely, because fear is inevitable in high-stakes situations. What I want to do is loosen its grip on us. While we don’t want too many failures, we must think of the cost of failure as an investment in the future.

Bipolar II disorder is a highly misunderstood form of bipolar illness. By its very designation as type II, clinicians, patients, and the public often assume it is less impairing than bipolar I, “the real thing.” When we examine the diagnostic criteria for bipolar II, they sound very mild. Who doesn’t get sad and happy? Who doesn’t have mood swings? Why would a four-day period of excess energy, which does not affect the ability to function, be of any clinical importance? Several longitudinal studies have found that bipolar II is far more impairing than we once thought. It is characterized by lengthy and recurrent periods of depression, comorbid anxiety disorders, and high rates of substance and alcohol misuse. The occasional hypomanias of bipolar II—in which people experience elation and irritability, exuberance, increased energy, and reduced need to sleep—are not as impairing as the full manic episodes of bipolar I, but they can certainly have a negative impact on family members and friends. Moreover, for the person with the disorder, these high periods are often short-lived, and they do little to alleviate the suffering caused by depressive phases. The hypomanic periods may even overlap with the low phases, resulting in an agitated, anxiety-ridden, and highly distressing period of depression. People with bipolar II often have difficulty maintaining jobs and relationships, and, like people with bipolar I, they are at high risk for suicide.

I have seen and heard of expression of discontent in the public journals at the result of the expedition. I do not know how far this feeling extends in the army. My brother officers have been too kind to report it, and so far the troops have been too generous to exhibit it. It is fair, however, to suppose that it does exist, and success is so necessary to us that nothing should be risked to secure it. I therefore, in all sincerity, request Your Excellency to take measures to supply my place. I do this with the more earnestness because no one is more aware than myself of my inability for the duties of my position. I cannot even accomplish what I myself desire. How can I fulfill the expectations of others? In addition I sensibly feel the growing failure of my bodily strength. I have not yet recovered from the attack I experienced the past spring. I am becoming more and more incapable of exertion, and am thus prevented from making the personal examinations and giving the personal supervision to the operations in the field which I feel to be necessary. I am so dull that in making use of the eyes of others I am frequently misled. Everything, therefore, points to the advantages to be derived from a new commander, and I the more anxiously urge the matter upon Your Excellency from my belief that a younger and abler man than myself can readily be obtained.… I have no complaints to make of anyone but myself. I have received nothing but kindness from those above me, and the most considerate attention from my comrades and companions at arms. To Your Excellency I am specially indebted for uniform kindness and consideration. You have done everything in your power to aid me in the work committed to my charge, without omitting anything to promote the general welfare. I pray that your efforts may at length be crowned with success, and that you may long live to enjoy the thanks of a grateful people. With sentiments of great esteem, I am very respectfully and truly yours, R. E. LEE, General

Rebellion's demand is unity; historical revolution's demand is totality. The former starts from a negative supported by an affirmative, the latter from absolute negation and is condemned to every aspect of slavery in order to fabricate an affirmative that is dismissed until the end of time. One is creative, the other nihilist. The first is dedicated to creation so as to exist more and more completely; the second is forced to produce results in order to negate more and more completely. The historical revolution is always obliged to act in the hope, which is invariably disappointed, of one day really existing. Even unanimous consent will not suffice to create its existence. "Obey," said Frederick the Great to his subjects; but when he died, his words were: "I am tired of ruling slaves." To escape this absurd destiny, the revolution is and will be condemned to renounce, not only its own principles, but nihilism as well as purely historical values in order to rediscover the creative source of rebellion. Revolution, in order to be creative, cannot do without either a moral or metaphysical rule to balance the insanity of history. Undoubtedly, it has nothing but scorn for the formal and mystifying morality to be found in bourgeois society. But its folly has been to extend this scorn to every moral demand. At the very sources of its inspiration and in its most profound transports is to be found a rule that is not formal but that nevertheless can serve as a guide. Rebellion, in fact, says— and will say more and more explicitly— that revolution must try to act, not in order to come into existence at some future date in the eyes of a world reduced to acquiescence, but in terms of the obscure existence that is already made manifest in the act of insurrection. This rule is neither formal nor subject to history, it is what can be best described by examining it in its pure state—in artistic creation. Before doing so, let us only note that to the "I rebel, therefore we exist" and the "We are alone" of metaphysical rebellion, rebellion at grips with history adds that instead of killing and dying in order to produce the being that we are not, we have to live and let live in order to create what we are.

Weaknesses in claims about self-esteem have been evident for a long time. In California in the late 1980s, the state governor set up a special taskforce to examine politician John Vasconcellos’s claim that boosting young people’s self-esteem would prevent a range of societal problems (see chapter 1). One of its briefs was to review the relevant literature and assess whether there was support for this new approach. An author of the resulting report wrote in the introduction that ‘one of the disappointing aspects of every chapter in this volume … is how low the associations between self-esteem and its [presumed] consequences are in research to date.’1 Unfortunately, this early expression of concern was largely ignored. Carol Craig reviews more recent warnings about the self-esteem movement in an online article ‘A short history of self-esteem’, citing the research of five professors of psychology. Craig’s article and related documents are worth reading if you are interested in exploring this issue in depth.2 The following is my summary of her key conclusions about self-esteem:        •   There is no evidence that self-image enhancing techniques, aimed at boosting self-esteem directly, foster improvements in objectively measured ‘performance’.        •   Many people who consider themselves to have high self-esteem tend to grossly overestimate their own abilities, as assessed by objective tests of their performance, and may be insulted and threatened whenever anyone asserts otherwise.        •   Low self-esteem is not a risk factor for educational problems, or problems such as violence, bullying, delinquency, racism, drug-taking or alcohol abuse.        •   Obsession with self-esteem has contributed to an ‘epidemic of depression’ and is undermining the life skills and resilience of young people.        •   Attempts to boost self-esteem are encouraging narcissism and a sense of entitlement.        •   The pursuit of self-esteem has considerable costs and may undermine the wellbeing of both individuals and societies. Some of these findings were brought to wider public attention in an article entitled ‘The trouble with self-esteem’, written by psychologist Lauren Slater, which appeared in The New York Times in 2002.3 Related articles, far too many to mention individually in this book, have emerged, alongside many books in which authors express their concerns about various aspects of the myth of self-esteem.4 There is particular concern about what we are doing to our children.

The Delusion of Lasting Success promises that building an enduring company is not only achievable but a worthwhile objective. Yet companies that have outperformed the market for long periods of time are not just rare, they are statistical artifacts that are observable only in retrospect. Companies that achieved lasting success may be best understood as having strung together many short-term successes. Pursuing a dream of enduring greatness may divert attention from the pressing need to win immediate battles. The Delusion of Absolute Performance diverts our attention from the fact that success and failure always take place in a competitive environment. It may be comforting to believe that our success is entirely up to us, but as the example of Kmart demonstrated, a company can improve in absolute terms and still fall further behind in relative terms. Success in business means doing things better than rivals, not just doing things well. Believing that performance is absolute can cause us to take our eye off rivals and to avoid decisions that, while risky, may be essential for survival given the particular context of our industry and its competitive dynamics. The Delusion of the Wrong End of the Stick lets us confuse causes and effects, actions and outcomes. We may look at a handful of extraordinarily successful companies and imagine that doing what they did can lead to success — when it might in fact lead mainly to higher volatility and a lower overall chance of success. Unless we start with the full population of companies and examine what they all did — and how they all fared — we have an incomplete and indeed biased set of information. The Delusion of Organizational Physics implies that the business world offers predictable results, that it conforms to precise laws. It fuels a belief that a given set of actions can work in all settings and ignores the need to adapt to different conditions: intensity of competition, rate of growth, size of competitors, market concentration, regulation, global dispersion of activities, and much more. Claiming that one approach can work everywhere, at all times, for all companies, has a simplistic appeal but doesn’t do justice to the complexities of business. These points, taken together, expose the principal fiction at the heart of so many business books — that a company can choose to be great, that following a few key steps will predictably lead to greatness, that its success is entirely of its own making and not dependent on factors outside its control.

Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man's mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized