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What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all. Did I crave a greater challenge?...Or was it simply better somehow? Because these humans hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire?

Ryodan doesn’t like Mac. He never has. She got between him and his best boy-bud. I give him a look. “I’ll tell you a secret, Ryodan. You mess with her, Barrons’ll kill you.” I drag a finger across my neck. “Just like that. You aren’t all that. Barrons’ll stomp your ass, hand’s down.” He smiles faintly. “I’ll be damned. You have a crush on Barrons.” “I do not have a crush—“ “You do, too. It’s all over your face. Anybody could see it.” “Sometimes, boss, you’re just wrong.” “I’m never wrong. You might as well take out a billboard. ‘Dani O’Malley thinks Jericho Barrons is hot.’ My offer to teach you is still open. Save you from future embarrassment. If I can see it on your face, he can, too. ” “He never figured it out before,” I grumble then realize I just admitted it. Ryodan has a tricky way of wording things that makes you say things you didn’t mean to say. “Maybe I’ll ask Barrons to teach me,” I mutter and turn away from the stairs, heading for his office. I run smack into his chest. “Dude, move. Trying to get somewhere here.” “No one but me is ever going to teach you, Dani.” He touches me before I see it coming, has his hand under my chin, turning my face up. My shiver is instant and uncontrollable. “That’s non-negotiable. You signed a contract with me that grants exclusivity. You won’t like it if you try to break it.

What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all. Did I crave a greater challenge? This love was tricky; it had no hard-and-fast rules - it might be given for free, as with Jamie, or earned through time and hard work, as with Ian, or completely and heartbreakingly unattainable, as with Jared. Or was it simply better somehow? Because these humans could hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire?

The faith a movement proclaims doesn't count: what counts is the hope it offers. All heresies are the banner of a reality, an exclusion. Scratch the heresy and you will find the leper. Every battle against heresy wants only this: to keep the leper as he is.

Many churches offer more entertainment than worship, more uniformity than diversity, more exclusivity than outreach, more law than grace.

25. The soul offers to the Immaculate its own acts of love not as one consigns an object to just any intermediary, but as her property, as her complete and exclusive property, since it understands that the Immaculate offers to Jesus these acts as if they were her own, which means that she offers them without stain, immaculate; Jesus, then, offers them to the Father.

Attachment is conditional, offers love only to certain people in certain ways; it is exclusive. Love, in the sense of metta, used by Buddha, is a universal, nondiscriminating feeling of caring and connectedness.

No exclusive,” I said aloud, watching Al for his opinion and seeing him shake his head and hold his hands out in a “bigger” gesture. He didn’t even know how large the offer was, and he thought I could get one bigger.

You might one day be offered the opportunity to display symbols of loyalty. Make sure that such symbols include your fellow citizens rather than exclude them. Even the history of lapel pins is far from innocent. In Nazi Germany in 1933, people wore lapel pins that said "Yes" during the elections and referendum that confirmed the one-party state. In Austria in 1938, people who had not previously been Nazis began to wear swastika pins. What might seem like a gesture of pride can be a source of exclusion. In the Europe of the 1930s and '40s, some people chose to wear swastikas, and then others had to wear yellow stars.

We are not great connoisseurs of the two twilights. We miss the dawning, exclusably enough, by sleeping through it, and are as much strangers to the shadowless welling-up of day as to the hesitant return of consciousness in our slowly waking selves. But our obliviousness to evening twilight is less understandable. Why do we almost daily ignore a spectacle (and I do not mean sunset but rather the hour, more or less, afterward) that has a thousand tonalities, that alters and extends reality, that offers, more beautifully than anything man-made, a visual metaphor or peace? To say that it catches us at busy or tired moments won't do; for in temperate latitudes it varies by hours from solstice to solstice. Instead I suspect that we shun twilight because if offers two things which, as insecurely rational beings, we would rather not appreciate: the vision of irrevocable cosmic change (indeed, change into darkness), and a sense of deep ambiguity—of objects seeming to be more, less, other than we think them to be. We are noontime and midnight people, and such devoted camp-followers of certainly that we cannot endure seeing it mocked and undermined by nature. There is a brief period of twilight of which I am especially fond, little more than a moment, when I see what seems to be color without light, followed by another brief period of light without color. The earlier period, like a dawn of night, calls up such sights as at all other times are hidden, wistful half-formless presences neither of day nor night, that draw up with them similar presences in the mind.

We live in an extraordinary age. These are times of stunning changes in social organization, economic well-being, moral and ethical precepts, philosophical and religious perspectives, and human self-knowledge, as well as in our understanding of that vast universe in which we are imbedded like a grain of sand in a cosmic ocean. As long as there have been human beings, we have posed the deep and fundamental questions, which evoke wonder and stir us into at least a tentative and trembling awareness, questions on the origins of consciousness; life on our planet; the beginnings of the Earth; the formation of the Sun; the possibility of intelligent beings somewhere up there in the depths of the sky; as well as, the grandest inquiry of all - on the advent, nature and ultimate destiny of the universe. For all but the last instant of human history these issues have been the exclusive province of philosophers and poets, shamans and theologians. The diverse and mutually contradictory answers offered demonstrate that few of the proposed solutions have been correct. But today, as a result of knowledge painfully extracted from nature, through generations of careful thinking, observing, and experimenting, we are on the verge of glimpsing at least preliminary answers to many of these questions. ...If we do not destroy ourselves, most of us will be around for the answers. Had we been born fifty years earlier, we could have wondered, pondered, speculated about these issues, but we could have done nothing about them. Had we been born fifty years later, the answers would, I think, already have been in. Our children will have been taught the answers before most of them will have had the opportunity to even formulate the questions. By far the most exciting, satisfying and exhilarating time to be alive is the time in which we pass from ignorance to knowledge on these fundamental issues; the age where we begin in wonder and end in understanding. In all of the four-billion-year history of the human family, there is only one generation priveleged to live through that unique transitional moment: that generation is ours.

The tribal belonging, the sexual association, the sense of party – these are what popular music offer, and they have always been exclusion zones for me. Partly because of my musical constipation – can’t dance, can’t join in the chorus – partly because of my sense of physical self, feeling a fool, tall, uncoordinated and gangly.

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Nature is not infallible. Nature makes mistakes. That's what evolution is all about: growth by trail and error. Nature can be stupid and cruel. Oh, my, how cruel! That's okay. There's nothing wrong with Nature being dumb and ugly because it is simultaneously--paradoxically--brilliant and superb. But to worship the natural at the exclusion of the unnatural is to practice Organic Fascism--which is what many of my pilgrims practice. And in the best tradition of fascism, they are totally intolerant of those who don't share their beliefs; thus, they foster the very kinds of antagonism and tension that lead to strife, which they, pacifists one and all, claim to abhor. To insist that a woman who paints berry juice on her lips is somehow superior to the woman who wears Revlon lipstick is sophistry; it's smug sophistical skunkshit. Lipstick is a chemical composition, so is berry juice, and they both are effective for decorating the face. If lipstick has advantages over berry juice then let us praise that part of technology that produced lipstick. The organic world is wonderful, bot the inorganic isn't bad, either. The world of plastic and artifice offers its share of magical surprises. A thing is good because it's good, not because it's natural. A thing is bad because it's bad, not because it's artificial. It's not a damn iota better to be bitten by a rattlesnake than shot by a gun.

This is what God has done for us: He has said, “I forgive you.” But he paid the price for the forgiveness himself through the Cross. It’s a payment that Buddha, Muhammad, Confucius, or any other religious or ethical leader cannot offer. No one can pay the price by “just living a good life.” I know it sounds exclusive to say it, but we must say it simply because it is true: There is no other way but Jesus.

What science offers for explaining the feelings we experience when believing in God or falling in love is complementary, not conflicting; additive, not detractive. I find it deeply interesting to know that when I fall in love with someone my initial lustful feelings are enhanced by dopamine, a neurohormone produced by the hypothalamus that triggers the release of testosterone, the hormone that drives sexual desire, and that my deeper feelings of attachment are reinforced by oxytocin, a hormone synthesized in the hypothalamus and secreted into the blood by the pituitary. Further, it is instructive to know that such hormone-induced neural pathways are exclusive to monogamous pair-bonded species as an evolutionary adaptation for the long-term care of helpless infants. We fall in love because our children need us! Does this in any way lessen the qualitative experience of falling in love and doting on one’s children? Of course not, any more than unweaving a rainbow into its constituent parts reduces the aesthetic appreciation of the rainbow.

Darwinism met with such overwhelming success because it provided, on the basis of inheritance, the ideological weapons for race and well as class rule and could be used for, as well as against, race discrimination. Politically speaking, Darwinism as such was neutral, and it has led, indeed, to all kinds of pacifism and cosmopolitanism as well as to the sharpest forms of imperialistic ideologies. In the seventies and eighties of the last century, Darwinism was still almost exclusively in the hands of the utilitarian anti-colonial party in England. And the first philosopher of evolution, Herbert Spencer, who treated sociology as part of biology, believed natural selection to benefit the evolution of mankind and to result in everlasting peace. For political discussion, Darwinism offered two important concepts: the struggle for existence with optimistic assertion of the necessary and automatic "survival of the fittest," and the indefinite possibilities which seemed to lie in the evolution of man out of animal life and which started the new "science" of eugenics.

What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all.

A man of old would not have given a hair even if he could have benefited the empire by doing so, but neither would he have accepted the empire were it offered to him for his exclusive enjoyment.

The beautiful thing about hope is that it acts exclusively of the thing being hoped for. During a dark day, the prospect of a bright tomorrow offers you strength today regardless of what tomorrow actually holds.

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Self-respect, self-preservation, both of these things. And because you being willing to put up with my love is not good enough. Not even remotely. I’m not going to be your regular live-in fuck buddy, Jimmy, exclusive or not. Your whole offer is soul destroying.

In psychologist Robert Sternberg's triangular theory of love, he identifies three characteristics: passion, intimacy, and commitment. Passion is defined as physical attraction and sexual connection, intimacy as the sense of being close and bonded, and commitment as the decision to be together exclusively. As a romantic relationship moves through time, one of these three characteristics is carrying the most weight. Accordingly, although romantic love offers both intimacy and passion/sex, commitment is needed to complete the triangle.

Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.

What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all. Did I crave a greater challenge?...Or was it simply better somehow? Because these humans hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire? I didn't know why I had yearned after it so desperately. All I knew was that, now that I had it, it was worth every ounce of risk and agony it had cost. It was better than I imagined. It was everything.

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

I probably should say that this is what makes you a good traveler in my opinion, but deep down I really think this is just universal, incontrovertible truth. There is the right way to travel, and the wrong way. And if there is one philanthropic deed that can come from this book, maybe it will be that I teach a few more people how to do it right. So, in short, my list of what makes a good traveler, which I recommend you use when interviewing your next potential trip partner: 1. You are open. You say yes to whatever comes your way, whether it’s shots of a putrid-smelling yak-butter tea or an offer for an Albanian toe-licking. (How else are you going to get the volcano dust off?) You say yes because it is the only way to really experience another place, and let it change you. Which, in my opinion, is the mark of a great trip. 2. You venture to the places where the tourists aren’t, in addition to hitting the “must-sees.” If you are exclusively visiting places where busloads of Chinese are following a woman with a flag and a bullhorn, you’re not doing it. 3. You are easygoing about sleeping/eating/comfort issues. You don’t change rooms three times, you’ll take an overnight bus if you must, you can go without meat in India and without vegan soy gluten-free tempeh butter in Bolivia, and you can shut the hell up about it. 4. You are aware of your travel companions, and of not being contrary to their desires/​needs/​schedules more often than necessary. If you find that you want to do things differently than your companions, you happily tell them to go on without you in a way that does not sound like you’re saying, “This is a test.” 5. You can figure it out. How to read a map, how to order when you can’t read the menu, how to find a bathroom, or a train, or a castle. 6. You know what the trip is going to cost, and can afford it. If you can’t afford the trip, you don’t go. Conversely, if your travel companions can’t afford what you can afford, you are willing to slum it in the name of camaraderie. P.S.: Attractive single people almost exclusively stay at dumps. If you’re looking for them, don’t go posh. 7. You are aware of cultural differences, and go out of your way to blend. You don’t wear booty shorts to the Western Wall on Shabbat. You do hike your bathing suit up your booty on the beach in Brazil. Basically, just be aware to show the culturally correct amount of booty. 8. You behave yourself when dealing with local hotel clerks/​train operators/​tour guides etc. Whether it’s for selfish gain, helping the reputation of Americans traveling abroad, or simply the spreading of good vibes, you will make nice even when faced with cultural frustrations and repeated smug “not possible”s. This was an especially important trait for an American traveling during the George W. years, when the world collectively thought we were all either mentally disabled or bent on world destruction. (One anecdote from that dark time: in Greece, I came back to my table at a café to find that Emma had let a nearby [handsome] Greek stranger pick my camera up off our table. He had then stuck it down the front of his pants for a photo. After he snapped it, he handed the camera back to me and said, “Show that to George Bush.” Which was obviously extra funny because of the word bush.) 9. This last rule is the most important to me: you are able to go with the flow in a spontaneous, non-uptight way if you stumble into something amazing that will bump some plan off the day’s schedule. So you missed the freakin’ waterfall—you got invited to a Bahamian family’s post-Christening barbecue where you danced with three generations of locals in a backyard under flower-strewn balconies. You won. Shut the hell up about the waterfall. Sally

True love logically gives the premise of wishing for the best that life can offer; – but [this] desire is something [we give] to the person we love and not to ourselves. – Today, the words, "I love you," are inexplicably mistaken for "I want you unconditionally for me alone;" and that is the root of all jealousy that has cost so many lives, ideals, and happiness.

It is a shame that history is ever made dry and tedious, or offered as a chronicle almost exclusively of politics, war, and social issues when of course it is the full sweep of human experience. Politics, war, and social issues to be sure, but also music, science, religion, medicine, the way things are made, new ideas…history is a spacious realm, there should be no walls.

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Animal rights theory seeks to move at least some nonhumans from the “thing” side of the “person / thing” dualism over to the “person” side. There are at least two reasons to offer in favor of this move. First, there is no characteristic or set of characteristics that is possessed by all humans (whom we regard as persons) that is not possessed by at least some animals. To put the matter a different way, those who support animal exploitation argue that animals are qualitatively different from humans so animals can be kept on the “thing” side of the “person / thing” dualism; animal rights advocates argue that there is no such difference because at least some nonhumans will possess the supposedly “exclusive” characteristic while some humans will not possess the characteristic. Nor is it enough to argue that species difference is itself morally relevant; after all, to rely on species alone as morally relevant is to assume what needs to be proved by those who hold such a view, and is morally indistinguishable from using race, sex, sexual orientation, or ability to determine membership in the moral community of persons. In other words, there is no reason to exclude animals from the progressive concept of personhood that has been developed.

The earth is grounding while the mountains, curvaceous and sweeping, offer a blanket of refuge. Their woods are abounding in camouflage as their leaves sway about in continuous, florid dance. There is an air of invulnerability that is exclusive to the woods, which is why she’s most happy among them. She doesn’t mind beasts as they are preferable to humans and much less threatening; beasts, you see, although dangerous, are incapable of the enmity that permeates beyond the shade of the woods.

Thomas Jefferson's Letter to John Holmes on the Missouri Statehood Question – April 20, 1820 I thank you, dear Sir, for the copy you have been so kind as to send me of the letter to your constituents on the Missouri question. It is a perfect justification to them. I had for a long time ceased to read newspapers, or pay any attention to public affairs, confident they were in good hands, and content to be a passenger in our bark to the shore from which I am not distant. But this momentous question, like a fire bell in the night, awakened and filled me with terror. I considered it at once as the knell of the Union. It is hushed, indeed, for the moment. But this is a reprieve only, not a final sentence. A geographical line, coinciding with a marked principle, moral and political, once conceived and held up to the angry passions of men, will never be obliterated; and every new irritation will mark it deeper and deeper. I can say, with conscious truth, that there is not a man on earth who would sacrifice more than I would to relieve us from this heavy reproach, in any practicable way. The cession of that kind of property, for so it is misnamed, is a bagatelle which would not cost me a second thought, if, in that way, a general emancipation and expatriation could be effected; and, gradually, and with due sacrifices, I think it might be. But as it is, we have the wolf by the ears, and we can neither hold him, nor safely let him go. Justice is in one scale, and self-preservation in the other. Of one thing I am certain, that as the passage of slaves from one State to another, would not make a slave of a single human being who would not be so without it, so their diffusion over a greater surface would make them individually happier, and proportionally facilitate the accomplishment of their emancipation, by dividing the burthen on a greater number of coadjutors. An abstinence too, from this act of power, would remove the jealousy excited by the undertaking of Congress to regulate the condition of the different descriptions of men composing a State. This certainly is the exclusive right of every State, which nothing in the constitution has taken from them and given to the General Government. Could Congress, for example, say, that the non- freemen of Connecticut shall be freemen, or that they shall not emigrate into any other State? I regret that I am now to die in the belief, that the useless sacrifice of themselves by the generation of 1776, to acquire self-government and happiness to their country, is to be thrown away by the unwise and unworthy passions of their sons, and that my only consolation is to be, that I live not to weep over it. If they would but dispassionately weigh the blessings they will throw away, against an abstract principle more likely to be effected by union than by scission, they would pause before they would perpetrate this act of suicide on themselves, and of treason against the hopes of the world. To yourself, as the faithful advocate of the Union, I tender the offering of my high esteem and respect. Th. Jefferson

for your truth does not belong to me nor to anyone else, but to us all whom you call to share it as a public possession. With terrifying words you warn against regarding it as a private possession, or we may lose it (Matt. 25: 14–30). Anyone who claims for his own property what you offer for all to enjoy, and wishes to have exclusive rights to what belongs to everyone, is driven from the common truth to his own private ideas, that is from truth to a lie. For ‘he who speaks a lie’ speaks ‘from his own’ (John 8: 44).

The excluded when on living on the fringe, like lepers, of whom true leper are only the illustration ordained by god to make us understand this wondrous parable, so that in saying “lepers” we would understand “outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities” but we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign. Excluded as they were from the flock, all of them were ready to hear, or to produce, every sermon that, harking back to the words of Christ, would condemn the behaviour of the dogs and shepherds and would promise their punishment one day. The powerful have always realised this. The recovery of the outcasts demanded a reduction of the privileges of the powerful, so the excluded who became aware of their exclusion had to be branded as heretics, whatever their doctrine. This is the illusion of heresy. Everyone is heretical, everyone is orthodox. The faith a movement proclaims doesn’t count: what counts is the hope it offers.

A brick could be used to show you how to live a richer, fuller, more satisfying life. Don’t you want to have fulfillment and meaning saturating your existence? I can show you how you can achieve this and so much more with just a simple brick. For just $99.99—not even an even hundred bucks, I’ll send you my exclusive life philosophy that’s built around a brick. Man’s used bricks to build houses for centuries. Now let one man, me, show you how a brick can be used to build your life up bigger and stronger than you ever imagined. But act now, because supplies are limited. This amazing offer won’t last forever. You don’t want to wake up in ten years to find yourself divorced, homeless, and missing your testicles because you waited even two hours too long to obtain this information. Become a hero today—save your life. Procrastination is only for the painful things in life. We prolong the boring, but why put off for tomorrow the exciting life you could be living today? If you’re not satisfied with the information I’m providing, I’m willing to offer you a no money back guarantee. That’s right, you read that wrong. If you are not 100% dissatisfied with my product, I’ll give you your money back. For $99.99 I’m offering 99.99%, but you’ve got to be willing to penny up that percentage to 100. Why delay? The life you really want is mine, and I’m willing to give it to you—for a price. That price is a one-time fee of $99.99, which of course everyone can afford—even if they can’t afford it. Homeless people can’t afford it, but they’re the people who need my product the most. Buy my product, or face the fact that in all probability you are going to end up homeless and sexless and unloved and filthy and stinky and probably even disabled, if not physically than certainly mentally. I don’t care if your testicles taste like peanut butter—if you don’t buy my product, even a dog won’t lick your balls you miserable cur. I curse you! God damn it, what are you, slow? Pay me my money so I can show you the path to true wealth. Don’t you want to be rich? Everything takes money—your marriage, your mortgage, and even prostitutes. I can show you the path to prostitution—and it starts by ignoring my pleas to help you. I’m not the bad guy here. I just want to help. You have some serious trust issues, my friend. I have the chance to earn your trust, and all it’s going to cost you is a measly $99.99. Would it help you to trust me if I told you that I trust you? Well, I do. Sure, I trust you. I trust you to make the smart decision for your life and order my product today. Don’t sleep on this decision, because you’ll only wake up in eight hours to find yourself living in a miserable future. And the future indeed looks bleak, my friend. War, famine, children forced to pimp out their parents just to feed the dog. Is this the kind of tomorrow you’d like to live in today? I can show you how to provide enough dog food to feed your grandpa for decades. In the future I’m offering you, your wife isn’t a whore that you sell for a knife swipe of peanut butter because you’re so hungry you actually considered eating your children. Become a hero—and save your kids’ lives. Your wife doesn’t want to spread her legs for strangers. Or maybe she does, and that was a bad example. Still, the principle stands. But you won’t be standing—in the future. Remember, you’ll be confined to a wheelchair. Mushrooms are for pizzas, not clouds, but without me, your life will atom bomb into oblivion. Nobody’s dropping a bomb while I’m around. The only thing I’m dropping is the price. Boom! I just lowered the price for you, just to show you that you are a valued customer. As a VIP, your new price on my product is just $99.96. That’s a savings of over two pennies (three, to be precise). And I’ll even throw in a jar of peanut butter for free. That’s a value of over $.99. But wait, there’s more! If you call within the next ten minutes, I’ll even throw in a blanket free of charge. . .

What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages. The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice.

Many modern readers assume teachings about wives submitting to their husbands appear exclusively in the pages of Scripture and thus reflect uniquely “biblical” views about women’s roles in the home. But to the people who first heard these letters read aloud in their churches, the words of Peter and Paul would have struck them as both familiar and strange, a sort of Christian remix on familiar Greco-Roman philosophy that positioned the male head of house as the rightful ruler over his subordinate wives, children, and slaves. By instructing men to love their wives and respect their slaves, and by telling everyone to “submit to one another” with Jesus as the ultimate head of house, the apostles offer correctives to cultural norms without upending them. They challenge new believers to reconsider their relationships with one another now that, in Christ, “there is neither Jew nor Gentile, neither slave nor free, nor is there male and female” (Galatians 3:28). The plot thickens when we pay attention to some of the recurring characters in the Epistles and see a progression toward more freedom and autonomy for slaves like Onesimus and women like Nympha, Priscilla, Junia, and Lydia.

In the course of her letter writing, she’d learned a few things about the subtle peculiarities of the South’s power brokers. The Mississippi Sovereigns, like most other rebel groups, preferred to be addressed as Brothers; letters to Mr. Sharif, the director of Camp Patience, were exclusively read and acted upon by his secretary, but could never be addressed to his secretary; the Free Southern State government in Atlanta had a perfect record of responding to every letter, but no sooner than two years after the fact. She learned which methods of attack worked and which didn’t. Any familial relation between appellant and recipient, no matter how tenuous, was to be ruthlessly exploited; pictures of dead relatives or horrific war wounds never did any good, although the refugees in possession of such images invariably demanded they be sent anyway; a direct offer of bribery was more likely than not to elicit an insulted response, but an offer to make a donation to a cause of the recipient’s choosing got the same message across more tactfully. It was, in the end, hopeless work, the letters almost always doomed to fail. But for the refugees who paid or begged Martina to write these pleadings on their behalf, hopelessness was no impediment to hope.

On the one hand, any analysis which foregrounds one vector of power over another will doubtless become vulnerable to criticisms that it not only ignores or devalues the others, but that its own constructions depend on the exclusion of the others in order to proceed. On the other hand, any analysis which pretends to be able to encompass every vector of power runs the risk of a certain epistemological imperialism which consists in the presupposition that any given writer might fully stand for and explain the complexities of contemporary power. No author or text can offer such a reflection of the world, and those who claim to offer such pictures become suspect by virtue of that very claim.

The wit and grace of Machado’s writing never diminish in these stories, and the scene is almost always the same. We are watching the bourgeoisie of Rio Janeiro at play, and occasionally trying to be serious. They misunderstand each other, they get married, they worry about dying, there is the occasional violent murder. Money and the business of keeping up appearances are large questions. The characters read Hugo and Feydeau, Dumas père and Dumas fils, and indeed the general tone is that of nineteenth-century Paris as reconstructed in so many Latin American locations of that time. Machado is gently mocking this class that believes only in borrowed culture, or in what the Brazilian critic Roberto Schwarz calls “misplaced ideas,” but he is not advocating any kind of nativism. When the chief character of “The Alienist,” refusing distinguished positions offered to him by the king of Portugal, refers to the Brazilian city of Itaguaí as “my universe,” we laugh because he seems to have made his world so small. But then we may also feel that his grandiose claim for his hometown and the exclusive fascination of others with the culture of Europe are simply rival forms of provincialism. There is a third way. We can take all culture, local and international, as our own, and this is the practice suggested by Machado’s own allusions, as it is by those of Jorge Luis Borges, writing a little later in a neighboring Latin American country. “We cannot confine ourselves to what is Argentine in order to be Argentine,” Borges says, and Machado might add that we don’t have to believe that Paris is the capital

Aging offers certain rewards that youth cannot. It represents the culmination of our efforts in building self-knowledge, families, friendships, careers, and the sense of self that comes from facing whatever adversity we may have encountered. Aging is to be honored. Youth certainly has its own set of rewards, but to dwell on them to the exclusion of those that come later in life causes a stagnation of the self. It keeps us from experiencing an appreciation of living an entire (ital) life, not just the beginning. When we're really old we will likely measure our lives by how well we loved, how well we were loved, and by what we created, whether that be family, work, art, or friendships. Even if we have chosen to have them, we will probably not measure our lives collagen injection by collagen injection.

There are only two states of polarization available to electrons, so in an atom with three protons in the nucleus exchanging photons with three electrons-a condition called a lithium atom-the third electron is farther away from the nucleus than the other two (which have used up the nearest available space), and exchanges fewer photons. This causes the electron to easily break away from its own nucleus under the influence of photons from other atoms. A large number of such atoms close together easily lose their individual third electrons to form a sea of electrons swimming around from atom to atom. This sea of electrons reacts to any small electrical force (photons), generating a current of electrons-I am describing lithium metal conducting electricity. Hydrogen and helium atoms do not lose their electrons to other atoms. They are "insulators." All the atoms-more than one hundred different kinds-are made up of a certain number of protons exchanging photons with the same number of electrons. The patterns in which they gather are complicated and offer an enormous variety of properties: some are metals, some are insulators, some are gases, others are crystals; there are soft things, hard things, colored things, and transparent things-a terrific cornucopia of variety and excitement that comes from the exclusion principle and the repetition again and again and again of the three very simple actions P(A to B), E(A to B), and j. (If the electrons in the world were unpolarized, all the atoms would have very similar properties: the electrons would all cluster together, close to the nucleus of their own atom, and would not be easily attracted to other atoms to make chemical reactions.)

This is more than I've ever had. This is so much of what I lost. What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all; did I crave a greater challenge? This love was tricky. It had no hard and fast rules. It might be given for free, as with Jamie; or earned through time and hard work as with Ian; or completely and heartbreakingly unattainable, as with Jared. Or was it simply better somehow? Because these humans could hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire? I didn't know why I had yearned after it so desperately. All I knew was now that I had it, it was worth every ounce of risk and agony it had cost. It was better than I imagined. It was everything.

I am now going to state three facts, which will startle a large class of readers on this side of the Atlantic, very much. Firstly, there is a joint-stock piano in a great many of the boarding-houses. Secondly, nearly all these young ladies subscribe to circulating libraries. Thirdly, they have got up among themselves a periodical called The Lowell Offering, ‘A repository of original articles, written exclusively by females actively employed in the mills,’—which is duly printed, published, and sold; and whereof I brought away from Lowell four hundred good solid pages, which I have read from beginning to end. The large class of readers, startled by these facts, will exclaim, with one voice, ‘How very preposterous!’ On my deferentially inquiring why, they will answer, ‘These things are above their station.’ In reply to that objection, I would beg to ask what their station is.

there is one thing on which all the great Orthodox theologians of the last century were agreed, despite all their differences from one another, it was that the entire problem of grace and nature (which was known to them almost exclusively from Thomist sources, many of them French) was a false dilemma created by an inept reading of Paul and by a catastrophic division into discrete categories of what should never have been divided. There is only χάρις, which is at once that which is freely given, the delight taken in the gift, and the thanksgiving offered up for it; and all those things that a distorted theology converts into oppositions or dialectical contraries or saltations—grace and nature, creation and deification, nature and supernature—are in fact only differing vantages upon, or continuously varying intensities within, a single transcendent act, a single immanent mystery. I

his people Israel should do. It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen or to shut themselves away in proud exclusiveness, as if God’s love and care were over them alone. As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.

Today we place lots of emphasis on increasing racial diversity in our churches. That’s a good thing. It’s needed. But there’s more to having a genuinely mosaic church than just racial and socioeconomic diversity. We also have to learn to work through the passionate and mutually exclusive opinions that we have in the realms of politics, theology, and ministry priorities. The world is watching to see if our modern-day Simon the Zealots and Matthew the tax collectors can learn to get along for the sake of the Lord Jesus. If not, we shouldn’t be surprised if it no longer listens to us. Jesus warned us that people would have a hard time believing that he was the Son of God and that we were his followers if we couldn’t get along. Whenever we fail to play nice in the sandbox, we give people on the outside good reason to write us off, shake their heads in disgust, and ask, “What kind of Father would have a family like that?”1 BEARING WITH ONE ANOTHER To create and maintain the kind of unity that exalts Jesus as Lord of all, we have to learn what it means to genuinely bear with one another. I fear that for lots of Christians today, bearing with one another is nothing more than a cliché, a verse to be memorized but not a command to obey.2 By definition, bearing with one another is an act of selfless obedience. It means dying to self and overlooking things I’d rather not overlook. It means working out real and deep differences and disagreements. It means offering to others the same grace, mercy, and patience when they are dead wrong as Jesus offers to me when I’m dead wrong. As I’ve said before, I’m not talking about overlooking heresy, embracing a different gospel, or ignoring high-handed sin. But I am talking about agreeing to disagree on matters of substance and things we feel passionate about. If we overlook only the little stuff, we aren’t bearing with one another. We’re just showing common courtesy.

When I started my marketing company, I fell into the same trap most entrepreneurs do in the early stages of their business. Desperate for sales I created page after page on my website, offering everything and anything from logo design and email marketing to Google AdWords and SEO. It was only when I stripped all of this noise away and focused almost exclusively on Google AdWords and PPC marketing that things started to happen for me. It was easier to rank my website on Google because the whole website was optimised around specific niche keywords. It was easier to close customers, because they wanted professional PPC services and I could demonstrate with little effort that I was a PPC specialist. In most cases I didn't even need to demonstrate this point because 5 seconds spent on my website would tell the client that my whole business was Google AdWords PPC. By making it look like the only thing I specialised in was PPC consultancy, I cornered the market in every channel my services were advertised.   But

As the other startups do at the end of their presentations, Shen offers to the batch the expertise of his team's members: "Kalvin and Randy are developers," he says, and as for himself, he knows how to stay motivated in the face of rejection. "I've gotten rejected thirty days in a row," he says, a reference to his putting himself through "Rejection Therapy," in which one must make unreasonable requests so that one is rejected by a different person, at least once, every single day- inuring one to the pain of rejection. (One example of Shen's first bid to be rejected: he asked a flight attendant if he could move up to first class for free. In another case, he saw an attractive woman on the train and decided he would ask her for her phone number, and when she would turn him down, he would have fulfilled the day's required quota of rejection. He sat near her, fell into a conversation, and when they got off the train and he asked for her number, she said, "Sure." He categorized this as "Failed Rejection.") "So if you need to get pumped up for your sales calls, talk to me. p121

Terror is an artery. Running unfailing channels of bloodied thoroughfares by dint of the wilds beyond our knowing. Fluctuations and murmurs are audible within the splintered leeway of our preserve as a consequence of interstices modeled in such brutality. This appended artery offers no direction; idle and at times desultory. Bloodstained tracks and avenues guide casualties. Terror, like death, is not complicated, nor is it simple. It is but routine—natural. To call it otherwise is to parsimoniously say that birth is effortless, hurricanes are facile, and earthquakes are meek when they are a lot more. Myths, parables, and allegories lie in the construct of terror. Kings have fallen and succeeded in the yarns of terror. Simple men have been turned into heroes due to terror. Villains have been great orchestrators in the art of terror, allowing sole individuals and denizens to feel their makings. A soul never needed God to feel terror. The most nihilistic can undergo such a dreadful emotion. Animals are perfect examples of this. They are well-equipped creations to the world of terror and death, holding no cognizance to deity or creator. Terror is quite exclusive as it is a function of the mind, conducted by the intersections and throughways of nerves and bounded to that alone. Although it approaches with university, like hunger or sickness, it is selfish by fashion and segregating in nature. But death is quite opposite… death is all embracing. Disregarded and glossed over, it is never reserved or inaudible, especially if you listen hard enough. Death transmits a signal that can be discerned if you listen hard enough. Frail in birthing, the airing is not limited to the clairvoyant, though they are a standard audience. The most simple-minded can hear this. But they choose to ignore it for whatever grounds. Even in the obviousness of it when it comes in dream, awaking its public in night terrors and cold sweats, it should be heeded. In lurk of dark uncertainties the signal should be adhered in this societal horrific caprice. Death is a declaration waiting to broadcast the haunting awareness of our own deterrence. And within these pages is its proclamation.

Achievement ceremonies are revealing about the need of the powerful to punish women through beauty, since the tension of having to repress alarm at female achievement is unusually formalized in them. Beauty myth insults tend to be blurted out at them like death jokes at a funeral. Memories of these achievement ceremonies are supposed to last like Polaroid snapshots that gel into permanent colors, souvenirs to keep of a hard race run; but for girls and young women, the myth keeps those colors always liquid so that, with a word, they can be smeared into the uniform shades of mud. At my college graduation, the commencement speaker, Dick Cavett—who had been a “brother” of the university president in an allmale secret society—was confronted by two thousand young female Yale graduates in mortarboards and academic gowns, and offered them this story: When he was at Yale there were no women. The women went to Vassar. There, they had nude photographs taken in gym class to check their posture. Some of the photos ended up in the pornography black market in New Haven. The punch line: The photos found no buyers. Whether or not the slur was deliberate, it was still effective: We may have been Elis but we would still not make pornography worth his buying. Today, three thousand men of the class of 1984 are sure they are graduates of that university, remembering commencement as they are meant to: proudly. But many of the two thousand women, when they can think of that day at all, recall the feelings of the powerless: exclusion and shame and impotent, complicit silence. We could not make a scene, as it was our parents’ great day for which they had traveled long distances; neither could they, out of the same concern for us. Beauty pornography makes an eating disease seem inevitable, even desirable, if a young woman is to consider herself sexual and valuable: Robin Lakoff and Raquel Scherr in Face Value found in 1984 that “among college women, ‘modern’ definitions of beauty—health, energy, self-confidence”—prevailed. “The bad news” is that they all had “only one overriding concern: the shape and weight of their bodies. They all wanted to lose 5–25 pounds, even though most [were] not remotely overweight. They went into great detail about every flaw in their anatomies, and told of the great disgust they felt every time they looked in the mirror.” The “great disgust” they feel comes from learning the rigid conventions of beauty pornography before they learn their own sexual value; in such an atmosphere, eating diseases make perfect sense.

George Clooney spent his first years in Hollywood getting rejected at auditions. He wanted the producers and directors to like him, but they didn’t and it hurt and he blamed the system for not seeing how good he was. This perspective should sound familiar. It’s the dominant viewpoint for the rest of us on job interviews, when we pitch clients, or try to connect with an attractive stranger in a coffee shop. We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.” Everything changed for Clooney when he tried a new perspective. He realized that casting is an obstacle for producers, too—they need to find somebody, and they’re all hoping that the next person to walk in the room is the right somebody. Auditions were a chance to solve their problem, not his. From Clooney’s new perspective, he was that solution. He wasn’t going to be someone groveling for a shot. He was someone with something special to offer. He was the answer to their prayers, not the other way around. That was what he began projecting in his auditions—not exclusively his acting skills but that he was the man for the job. That he understood what the casting director and producers were looking for in a specific role and that he would deliver it in each and every situation, in preproduction, on camera, and during promotion. The

This worship of the sacred fire did not belong exclusively to the populations of Greece and Italy. We find it in the East. The Laws of Manu as they have come to us show us the religion of Brahma completely established, and even verging towards its decline; but they have preserved vestiges and remains of a religion still more ancient—that of the sacred fire—which the worship of Brahma had reduced to a secondary rank, but could not destroy. The Brahmin has his fire to keep night and day; every morning and every evening he feeds it with wood; but, as with the Greeks, this must be the wood of certain trees. As the Greeks and Italians offer it wine, the Hindu pours upon it a fermented liquor which he calls soma. Meals, too, are religious acts, and the rites are scrupulously described in the Laws of Manu. They address prayers to the fire, as in Greece; they offer it the first fruits of rice, butter, and honey. We read that “the Brahmin should not eat the rice of the new harvest without having offered the first fruits of it to the hearth-fire; for the sacred fire is greedy of grain, and when it is not honored it will devour the existence of the negligent Brahmin.” The Hindus, like the Greeks and the Romans, pictured the gods to themselves as greedy not only of honors and respect, but of food and drink. Man believed himself compelled to satisfy their hunger and thirst if he wished to avoid their wrath.

George Clooney spent his first years in Hollywood getting rejected at auditions. He wanted the producers and directors to like him, but they didn’t and it hurt and he blamed the system for not seeing how good he was. This perspective should sound familiar. It’s the dominant viewpoint for the rest of us on job interviews, when we pitch clients, or try to connect with an attractive stranger in a coffee shop. We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.” Everything changed for Clooney when he tried a new perspective. He realized that casting is an obstacle for producers, too—they need to find somebody, and they’re all hoping that the next person to walk in the room is the right somebody. Auditions were a chance to solve their problem, not his. From Clooney’s new perspective, he was that solution. He wasn’t going to be someone groveling for a shot. He was someone with something special to offer. He was the answer to their prayers, not the other way around. That was what he began projecting in his auditions—not exclusively his acting skills but that he was the man for the job. That he understood what the casting director and producers were looking for in a specific role and that he would deliver it in each and every situation, in preproduction, on camera, and during promotion. The difference between the right and the wrong perspective is everything.

I used to have a daydream about myself—still have it, come to that. A ridiculous-enough daydream, though it’s often through such images that we shape our destinies. (You’ll notice how easily I slip into inflated language likeshape our destinies, once I wander off in this direction. But never mind.) In this daydream, Winifred and her friends, wreaths of money on their heads, are gathered around Sabrina’s frilly white bed while she sleeps, discussing what they will bestow upon her. She’s already been given the engraved silver cup from Birks, the nursery wallpaper with the frieze of domesticated bears, the starter pearls for her single-strand pearl necklace, and all the other golden gifts, perfectlycomme il faut, that will turn to coal when the sun rises. Now they’re planning the orthodontist and the tennis lessons and the piano lessons and the dancing lessons and the exclusive summer camp. What hope has she got? At this moment, I appear in a flash of sulphurous light and a puff of smoke and a flapping of sooty leather wings, the uninvited black-sheep godmother.I too wish to bestow a gift, I cry.I have the right! Winifred and her crew laugh and point.You? You were banished long ago! Have you looked in a mirror lately? You’ve let yourself go, you look a hundred and two. Go back to your dingy old cave! What can you possibly have to offer? I offer the truth,I say.I’m the last one who can. It’s the only thing in this room that will still be here in the morning.

At first glance, professionalism tries to convince you it’s a neutral word, merely meant to signify a collection of behaviors, clothing, and norms “appropriate” for the workplace. We just ask that everyone be professional, the cis white men will say, smiles on their faces, as if they’re not asking for much. We try to maintain a professional office environment. But never has a word in the English language been so loaded with racism, sexism, heteronormativity, or trans exclusion. Whenever someone is telling you to “be professional,” they’re really saying, “be more like me.” If you’re black, “being professional” can often mean speaking differently, avoiding black cultural references, or not wearing natural hair. If you’re not American, “being professional” can mean abandoning your cultural dress for Western business clothes. If you’re not Christian, “being professional” can mean potentially removing your hijab to fit in, sitting by while your officemates ignore your need for kosher or halal food, sucking up the fact that your office puts up a giant Christmas tree every year. If you’re low-income or working class, “being professional” can mean spending money you don’t have on work clothes—“dressing nicely” for a job that may not pay enough for you to really afford to do so. If you’re a woman, “being professional” can mean navigating a veritable minefield of double standards. Show some skin, but don’t be a slut. Wear heels, but not too high, and not too low, either. Wear form-fitting clothes, but not too form-fitting. We offer maternity leave, but don’t “interrupt your career” by taking it. And if you’re trans like me, “being professional” can mean putting your identity away unless it conforms to dominant gender norms.

It is untrue that I or anybody else in Germany wanted war in 1939. It was desired and instigated exclusively by those international statesmen who were either of Jewish origin or working for Jewish interests. I have made so many offers for the reduction and elimination of armaments, which posterity cannot explain away for all eternity, that the responsibility for the outbreak of this war cannot rest on me. Furthermore, I never desired that after the first terrible World War a second war should arise against England or even against America. Centuries may pass, but out of the ruins of our cities and monuments of art there will arise anew the hatred for the people who alone are ultimately responsible: International Jewry and its helpers! As late as three days before the outbreak of the German-Polish War, I proposed to the British Ambassador in Berlin a solution for the German-Polish problem -- similar to the problem of the Saar area, under international control. This offer cannot be explained away, either. It was only rejected because the responsible circles in English politics wanted the war, partly in the expectation of business advantages, partly driven by propaganda promoted by international Jewry. But I left no doubt about the fact that if the peoples of Europe were again only regarded as so many packages of stock shares by these international money and finance conspirators, then that race, too, which is the truly guilty party in this murderous struggle would also have to be held to account: the Jews! I further left no doubt that this time we would not permit millions of European children of Aryan descent to die of hunger, nor millions of grown-up men to suffer death, nor hundreds of thousands of women and children to be burned and bombed to death in their cities, without the truly guilty party having to atone for its guilt, even if through more humane means.

It is a great pity that this tendency towards religious thought can find no better outlet than the Jewish pettifoggery of the Old Testament. For religious people who, in the solitude of winter, continually seek ultimate light on their religious problems with the assistance of the Bible, must eventually become spiritually deformed. The wretched people strive to extract truths from these Jewish chicaneries, where in fact no truths exist. As a result they become embedded in some rut of thought or other and, unless they possess an exceptionally commonsense mind, degenerate into religious maniacs. It is deplorable that the Bible should have been translated into German, and that the whole of the German people should have thus become exposed to the whole of this Jewish mumbo-jumbo. So long as the wisdom, particularly of the Old Testament, remained exclusively in the Latin of the Church, there was little danger that sensible people would become the victims of illusions as the result of studying the Bible. But since the Bible became common property, a whole heap of people have found opened to them lines of religious thought which—particularly in conjunction with the German characteristic of persistent and somewhat melancholy meditation—as often as not turned them into religious maniacs. When one recollects further that the Catholic Church has elevated to the status of Saints a whole number of madmen, one realises why movements such as that of the Flagellants came inevitably into existence in the Middle Ages in Germany. As a sane German, one is flabbergasted to think that German human beings could have let themselves be brought to such a pass by Jewish filth and priestly twaddle, that they were little different from the howling dervish of the Turks and the negroes, at whom we laugh so scornfully. It angers one to think that, while in other parts of the globe religious teaching like that of Confucius, Buddha and Mohammed offers an undeniably broad basis for the religious-minded, Germans should have been duped by a theological exposition devoid of all honest depth.

Political philosophers of the Enlightenment, from Hobbes and Locke, reaching down to John Rawls and his followers today, have found the roots of political order and the motive of political obligation in a social contract – an agreement, overt or implied, to be bound by principles to which all reasonable citizens can assent. Although the social contract exists in many forms, its ruling principle was announced by Hobbes with the assertion that there can be ‘no obligation on any man which ariseth not from some act of his own’.1 My obligations are my own creation, binding because freely chosen. When you and I exchange promises, the resulting contract is freely undertaken, and any breach does violence not merely to the other but also to the self, since it is a repudiation of a well-grounded rational choice. If we could construe our obligation to the state on the model of a contract, therefore, we would have justified it in terms that all rational beings must accept. Contracts are the paradigms of self-chosen obligations – obligations that are not imposed, commanded or coerced but freely undertaken. When law is founded in a social contract, therefore, obedience to the law is simply the other side of free choice. Freedom and obedience are one and the same. Such a contract is addressed to the abstract and universal Homo oeconomicus who comes into the world without attachments, without, as Rawls puts it, a ‘conception of the good’, and with nothing save his rational self-interest to guide him. But human societies are by their nature exclusive, establishing privileges and benefits that are offered only to the insider, and which cannot be freely bestowed on all-comers without sacrificing the trust on which social harmony depends. The social contract begins from a thought-experiment, in which a group of people gather together to decide on their common future. But if they are in a position to decide on their common future, it is because they already have one: because they recognize their mutual togetherness and reciprocal dependence, which makes it incumbent upon them to settle how they might be governed under a common jurisdiction in a common territory. In short, the social contract requires a relation of membership. Theorists of the social contract write as though it presupposes only the first-person singular of free rational choice. In fact, it presupposes a first-person plural, in which the burdens of belonging have already been assumed.

The Pakistani film International Gorillay (International guerillas), produced by Sajjad Gul, told the story of a group of local heroes - of the type that would, in the language of a later age, come to be known as jihadis, or terrorists - who vowed to find and kill an author called "Salman Rushdie" . The quest for "Rushdie" formed the main action of the film and "his" death was the film's version of happy ending. "Rushdie" himself was depicted as a drunk, constantly swigging from a bottle, and a sadist. He lived in what looked very like a palace on what looked very like an island in the Philippines (clearly all novelists had second homes of this kind), being protected by what looked very like the Israeli Army (this presumably being a service offered by Israel to all novelists), and he was plotting the overthrow of Pakistan by the fiendish means of opening chains of discotheques and gambling dens across that pure and virtuous land, a perfidious notion for which, as the British Muslim "leader" Iqbal Sacranie might have said, death was too light a punishment. "Rushdie" was dressed exclusively in a series of hideously coloured safari suits - vermilion safari suits, aubergine safari suits, cerise safari suits - and the camera, whenever it fell upon the figure of this vile personage, invariably started at his feet and then panned [sic] with slow menace up to his face. So the safari suits got a lot of screen time, and when he saw a videotape of the film the fashion insult wounded him deeply. It was, however, oddly satisfying to read that one result of the film's popularity in Pakistan was that the actor playing "Rushdie" became so hated by the film-going public that he had to go into hiding. At a certain point in the film one of the international gorillay was captured by the Israeli Army and tied to a tree in the garden of the palace in the Philippines so that "Rushdie" could have his evil way with him. Once "Rushdie" had finished drinking form his bottle and lashing the poor terrorist with a whip, once he had slaked his filthy lust for violence upon the young man's body, he handed the innocent would-be murderer over to the Israeli soldiers and uttered the only genuinely funny line in the film. "Take him away," he cried, "and read to him from The Satanic Verses all night!" Well, of course, the poor fellow cracked completely. Not that, anything but that, he blubbered as the Israelis led him away. At the end of the film "Rushdie" was indeed killed - not by the international gorillay, but by the Word itself, by thunderbolts unleashed by three large Qurans hanging in the sky over his head, which reduced the monster to ash. Personally fried by the Book of the Almighty: there was dignity in that.

MY DEAR MISS BROOKE,—I have your guardian's permission to address you on a subject than which I have none more at heart. I am not, I trust, mistaken in the recognition of some deeper correspondence than that of date in the fact that a consciousness of need in my own life had arisen contemporaneously with the possibility of my becoming acquainted with you. For in the first hour of meeting you, I had an impression of your eminent and perhaps exclusive fitness to supply that need (connected, I may say, with such activity of the affections as even the preoccupations of a work too special to be abdicated could not uninterruptedly dissimulate); and each succeeding opportunity for observation has given the impression an added depth by convincing me more emphatically of that fitness which I had preconceived, and thus evoking more decisively those affections to which I have but now referred. Our conversations have, I think, made sufficiently clear to you the tenor of my life and purposes: a tenor unsuited, I am aware, to the commoner order of minds. But I have discerned in you an elevation of thought and a capability of devotedness, which I had hitherto not conceived to be compatible either with the early bloom of youth or with those graces of sex that may be said at once to win and to confer distinction when combined, as they notably are in you, with the mental qualities above indicated. It was, I confess, beyond my hope to meet with this rare combination of elements both solid and attractive, adapted to supply aid in graver labors and to cast a charm over vacant hours; and but for the event of my introduction to you (which, let me again say, I trust not to be superficially coincident with foreshadowing needs, but providentially related thereto as stages towards the completion of a life's plan), I should presumably have gone on to the last without any attempt to lighten my solitariness by a matrimonial union. Such, my dear Miss Brooke, is the accurate statement of my feelings; and I rely on your kind indulgence in venturing now to ask you how far your own are of a nature to confirm my happy presentiment. To be accepted by you as your husband and the earthly guardian of your welfare, I should regard as the highest of providential gifts. In return I can at least offer you an affection hitherto unwasted, and the faithful consecration of a life which, however short in the sequel, has no backward pages whereon, if you choose to turn them, you will find records such as might justly cause you either bitterness or shame. I await the expression of your sentiments with an anxiety which it would be the part of wisdom (were it possible) to divert by a more arduous labor than usual. But in this order of experience I am still young, and in looking forward to an unfavorable possibility I cannot but feel that resignation to solitude will be more difficult after the temporary illumination of hope. In any case, I shall remain,     Yours with sincere devotion,      EDWARD CASAUBON

I’ll let you off your leash, but you have to show some manners. No humping, no pissing on anything man made, and keep the crotch greetings exclusive to your four-legged fury friends. Got it?” Swarley nods because I’ve made him part human over the past few months and I’m pretty sure I saw him roll his eyes at me too. Guess I’d better start getting used to sassiness and eye rolling … read that on a parenting blog too. Note to self. Find more positive bloggers that paint the picture of parenthood with rainbows, fairies, and pixie dust. “Sydney?” I turn. “Hey, Dane!” He bends down to let his dogs off their leashes. “Gosh, I didn’t think you’d be back. How was Paris?” Which part? The view of the ceiling from the couch or the drain from the top of the toilet? “Great!” Extremely sugarcoated … maybe teetering on an outright lie. “So how long are you staying?” He rests his hands on his hips. Dane is adorable. I’m sure grown men don’t like to be called adorable; hell, I didn’t like it when Lautner said it to me, but Dane is just that. Tall, dark, and admittedly handsome with a boyish grin that makes me want to take him home, bake him cookies, and pour him a tall glass of milk. “I’m not sure. Trevor and Elizabeth just moved to San Diego and I’m staying at their house until it sells or until I find something else.” He cocks his head to the side. “Yet, they left Swarley?” Turning my gaze to look for the wild pooch, I shake my head. “Their condo association doesn’t allow large pets. They’ve been looking for a new home for him, but for now I have him.” “You two have come a long way since the first day you showed up at my office.” Clasping my hands behind my back, I look down and kick at the dirt. “Yeah, you’re right. As of lately, I’ve considered taking him myself. But until I know where I’m going to end up, offering it would be a little premature if not irresponsible.” “Grad school with a dog. You’d have to find some place to live that allows pets.” My faces wrinkles as I peek up at him. “I’m not going to grad school, at least not for a while. Something’s kind of come up.” “Oh?” Dane’s hands shift from his hips to crossing over his chest as he widens his stance. I blow out a long breath, scrubbing my hands over my face. My fingers trace my eyebrows as I meet his eyes again. “I’m … pregnant.” Dane’s eye are going to pop out of his head and the dogs will be chasing them if he opens them any wider. “I’m sorr—or congrat—or—” I smile because his adorableness doubles when he gets all nervous and starts stuttering. “It’s congratulations now … ‘I’m sorry’ was last month.” He nods in slow motion. “So you came back for Lautner?” “No … well, yes, but that backfired on me. He’s … moved on.” “Moved on? Are you serious? From … you?” I shrug, bobbing my head up and down. “Well … he’s a fuc—a freaking idiot.” As much pain as this conversation brings me, I still manage to let a giggle escape with an accompanying smile. “You’re right. He is a fucafreaking idiot.” Dane grins. “Especially because he’s with Claire.” His eyes go wide again. “Dr. Brown?” I nod. “Dr. Fucafreaking Brown.” Dane mouths WOW! “Exactly.

Here we introduce the nation's first great communications monopolist, whose reign provides history's first lesson in the power and peril of concentrated control over the flow of information. Western Union's man was one Rutherford B. Hates, an obscure Ohio politician described by a contemporary journalist as "a third rate nonentity." But the firm and its partner newswire, the Associated Press, wanted Hayes in office, for several reasons. Hayes was a close friend of William Henry Smith, a former politician who was now the key political operator at the Associated Press. More generally, since the Civil War, the Republican Party and the telegraph industry had enjoyed a special relationship, in part because much of what were eventually Western Union's lines were built by the Union Army. So making Hayes president was the goal, but how was the telegram in Reid's hand key to achieving it? The media and communications industries are regularly accused of trying to influence politics, but what went on in the 1870s was of a wholly different order from anything we could imagine today. At the time, Western Union was the exclusive owner of the nationwide telegraph network, and the sizable Associated Press was the unique source for "instant" national or European news. (It's later competitor, the United Press, which would be founded on the U.S. Post Office's new telegraph lines, did not yet exist.) The Associated Press took advantage of its economies of scale to produce millions of lines of copy a year and, apart from local news, its product was the mainstay of many American newspapers. With the common law notion of "common carriage" deemed inapplicable, and the latter day concept of "net neutrality" not yet imagined, Western Union carried Associated Press reports exclusively. Working closely with the Republican Party and avowedly Republican papers like The New York Times (the ideal of an unbiased press would not be established for some time, and the minting of the Time's liberal bona fides would take longer still), they did what they could to throw the election to Hayes. It was easy: the AP ran story after story about what an honest man Hayes was, what a good governor he had been, or just whatever he happened to be doing that day. It omitted any scandals related to Hayes, and it declined to run positive stories about his rivals (James Blaine in the primary, Samuel Tilden in the general). But beyond routine favoritism, late that Election Day Western Union offered the Hayes campaign a secret weapon that would come to light only much later. Hayes, far from being the front-runner, had gained the Republican nomination only on the seventh ballot. But as the polls closed his persistence appeared a waste of time, for Tilden, the Democrat, held a clear advantage in the popular vote (by a margin of over 250,000) and seemed headed for victory according to most early returns; by some accounts Hayes privately conceded defeat. But late that night, Reid, the New York Times editor, alerted the Republican Party that the Democrats, despite extensive intimidation of Republican supporters, remained unsure of their victory in the South. The GOP sent some telegrams of its own to the Republican governors in the South with special instructions for manipulating state electoral commissions. As a result the Hayes campaign abruptly claimed victory, resulting in an electoral dispute that would make Bush v. Gore seem a garden party. After a few brutal months, the Democrats relented, allowing Hayes the presidency — in exchange, most historians believe, for the removal of federal troops from the South, effectively ending Reconstruction. The full history of the 1876 election is complex, and the power of th

The sexually insatiable woman,” declared a terrified Donald Symons, “is to be found primarily, if not exclusively, in the ideology of feminism, the hopes of boys, and the fears of men.”10 Perhaps, but Marvin Harris offers a different take, writing, “Like all dominant groups, men seek to promote an image of their subordinate’s nature that contributes to the preservation of the status quo. For thousands of years, males have seen women not as women could be, but only as males want them to be.”11

Signs resemble images in being concrete entities but they resemble concepts in their powers of reference. Neither concepts nor signs relate exclusively to themselves; either may be substituted for something else. Concepts, however, have an unlimited capacity in this respect, while signs have not. The example of the 'bricoleur' helps to bring out the differences and similarities. Consider him at work and excited by his project. His first practical step is retrospective. He has to turn back to an already existent set made up of tools and materials, to consider or reconsider what it contains and, finally and above all, to engage in a sort of dialogue with it and, before choosing between them, to index the possible answers which the whole set can offer to his problem. He interrogates all the heterogeneous objects of which his treasury* is composed to discover what each of them could 'signify' and so contribute to the definition of a set which has yet to materialize but which will ultimately differ from the instrumental set only in the internal disposition of its parts.

1. The coercive style. This “Do what I say” approach can be very effective in a turnaround situation, a natural disaster, or when working with problem employees. But in most situations, coercive leadership inhibits the organization’s flexibility and dampens employees’ motivation. 2. The authoritative style. An authoritative leader takes a “Come with me” approach: she states the overall goal but gives people the freedom to choose their own means of achieving it. This style works especially well when a business is adrift. It is less effective when the leader is working with a team of experts who are more experienced than he is. 3. The affiliative style. The hallmark of the affiliative leader is a “People come first” attitude. This style is particularly useful for building team harmony or increasing morale. But its exclusive focus on praise can allow poor performance to go uncorrected. Also, affiliative leaders rarely offer advice, which often leaves employees in a quandary. 4. The democratic style. This style’s impact on organizational climate is not as high as you might imagine. By giving workers a voice in decisions, democratic leaders build organizational flexibility and responsibility and help generate fresh ideas. But sometimes the price is endless meetings and confused employees who feel leaderless. 5. The pacesetting style. A leader who sets high performance standards and exemplifies them himself has a very positive impact on employees who are self-motivated and highly competent. But other employees tend to feel overwhelmed by such a leader’s demands for excellence—and to resent his tendency to take over a situation. 6. The coaching style. This style focuses more on personal development than on immediate work-related tasks. It works well when employees are already aware of their weaknesses and want to improve, but not when they are resistant to changing their ways.

finding a scale model of your family truckster from back in the day, NEO Scale Models may be able to help. Models of domestic cars in 1:43 scale had basically been written off by model manufacturers because the U.S. market was never really deemed big enough to support them. Those that were offered tended to be purchased exclusively for decorating model train diaramas (O Gauge is 1:48 scale, by the way), and thus had to meet a very low price point. Thus diecast manufacturers like Minichamps, Norev, Herpa, and others focused their attention on churning out models of European cars, producing twenty

There are two essential functions to the Christian priesthood: The first is eucharistic, the giving of thanks; the other is intercessory, praying. That is all. That is going on. The Church everywhere singing and praying and offering praise, and pleading with God. Every meeting is made up almost exclusively of these things.

So much of the consumerism that chokes our society, bringing misery to the haves and the have-nots alike, is driven by this desire to have, to wear, to drive: to possess the status symbols, the ‘exclusive’ signs of belonging. Time and again goods and services are offered by manufacturers not for their intrinsic virtue, the beauty of their design, or the genuine pleasure that might be had from owning or using them, but for their ‘exclusive’ cachet, their ‘exclusive designer label’.

Emissions of carbon dioxide reasonable commercial For those who do not know each other with the phrase "carbon footprint" and its consequences or is questionable, which is headed "reasonable conversion" is a fast lens here. Statements are described by the British coal climatic believe. "..The GC installed (fuel emissions) The issue has directly or indirectly affected by a company or work activities, products," only in relation to the application, especially to introduce a special procedure for the efforts of B. fight against carbon crank function What is important? Carbon dioxide ", uh, (on screen), the main fuel emissions" and the main result of global warming, improve a process that determines the atmosphere in the air in the heat as greenhouse gases greenhouse, carbon dioxide is reduced by the environment, methane, nitrous oxide and chlorofluorocarbons (CFCs more typically classified as). The consequences are disastrous in the sense of life on the planet. The exchange is described at a reasonable price in Wikipedia as "...geared a social movement and market-based procedures, especially the objectives of the development of international guidelines and improve local sustainability." The activity is for the price "reasonable effort" as well as social and environmental criteria as part of the same in the direction of production. It focuses exclusively on exports under the auspices of the acquisition of the world's nations to coffee most international destinations, cocoa, sugar, tea, vegetables, wine, specially designed, refreshing fruits, bananas, chocolate and simple. In 2007 trade, the conversion of skilled gross sales serious enough alone suffered due the supermarket was in the direction of approximately US $ 3.62 billion to improve (2.39 million), rich environment and 47% within 12 months of the calendar year. Fair trade is often providing 1-20% of gross sales in their classification of medicines in Europe and North America, the United States. ..Properly Faith in the plan ... cursed interventions towards closing in failure "vice president Cato Industries, appointed to inquire into the meaning of fair trade Brink Lindsey 2003 '. "Sensible changes direction Lindsay inaccurate provides guidance to the market in a heart that continues to change a design style and price of the unit complies without success. It is based very difficult, and you must deliver or later although costs Rule implementation and reduces the cost if you have a little time in the mirror. You'll be able to afford the really wide range plan alternatives to products and expenditures price to pay here. With the efficient configuration package offered in the interpretation question fraction "which is a collaboration with the Carbon Fund worldwide, and acceptable substitute?" In the statement, which tend to be small, and more? They allow you to search for carbon dioxide transport and delivery. All vehicles are responsible dioxide pollution, but they are the worst offenders? Aviation. Quota of the EU said that the greenhouse gas jet fuel greenhouse on the basis of 87% since 1990 years Boeing Company, Boeing said more than 5 747 liters of fuel burns kilometer. Paul Charles, spokesman for Virgin Atlantic, said flight CO² gas burned in different periods of rule. For example: (. The United Kingdom) Jorge Chavez airport to fly only in the vast world of Peru to London Heathrow with British Family Islands 6.314 miles (10162 km) works with about 31,570 liters of kerosene, which produces changes in only 358 for the incredible carbon. Delivery. John Vidal, Environment Editor parents argue that research on the oil company BP and researchers from the Department of Physics and the environment in Germany Wising said that about once a year before the transport height of 600 to 800 million tons. This is simply nothing more than twice in Colombia and more than all African nations spend together.

Above all, you must not expect them to take more than a passing interest in your brain. Your best course is to avoid all reference to that topic. 'The brain' is seldom, if ever, mentioned in the best circles of the spiritual world—to which circles, I assume, your leading Ideas belong. You must never forget that in the realm of Ideas class distinctions are rigidly observed; there is an aristocracy and a proletariat, with all the intermediate grades; and many topics which may be safely mentioned among the commons are an offence when introduced to the nobility. 'The brain' is one of these. Its use, among the ghosts, is confined exclusively to the working class; and you will commit a breach of good manners by flaunting its functions in the presence of august society. Were you, for example, in the course of some conversation with a noble Principle, to offer him the use of your own brain, or to suggest that he was in need of such an implement, or in the habit of using it, you would commit an indiscretion of the first magnitude; and it is certain the offended spirit would strike you off his visiting list and decline to haunt you any more.

The history of philosophy tells us we have a choice between viewing reason as timeless or as historical, but reason itself is unable to tell us which option is correct.... Since we cannot know whether we began with a correct understanding of reason itself, any philosophy based on reason must be hypothetical. This point is known as the limits of reason. According to postmodern thinkers, reason is not only unable to reach absolute truth, but it is grounded on what is called an exclusive disjunction; it must be one or the other, and cannot be conclusively demonstrated to be either. Since it is based on reason in one view or the other, philosophy can never offer anything but hypothetical explanations of reality, and certainly not absolute truth.

Ring Slings Can be used for newborns - upright, if adjusted correctly. Rings slings are plentiful in the market. They are made from a long piece of fabric which has two rings secured at one end. The open ended fabric is threaded through the rings making a pouch for your child. Ring slings are great for quick ins and outs and can be used from your baby‘s first day until the babywearer and baby feel the time for Baby to walk exclusively has come, which can be years later. Adjusted correctly, they offer optimal support for the baby‘s development.

At that time, culturally relevant pedagogy consisted exclusively of urban young adult novels and hip-hop rap assignments doled out to the poor and Black students. Many teachers truly believed that they were offering culturally relevant pedagogy by offering “minorities” and “low-income students” stereotypical cultural activities.

Reading Group Guide  1.   The river town of Hobnob, Mississippi, is in danger of flooding. To offset the risk, the townspeople were offered the chance to relocate in exchange for money. Some people jumped at the opportunity (the Flooders); others (the Stickers) refused to leave, so the deal fell through. If you lived in Hobnob, which choice would you make and why? If you’d lived in New Orleans at the time of Hurricane Katrina, would you have fled the storm or stayed to protect your house? Did the two floods remind you of each other in terms of official government response or media coverage?  2.   How are the circumstances during the Prohibition era (laws against consuming or selling alcohol, underground businesses that make and sell booze on the black market, corruption in the government and in law enforcement) similar to what’s happening today (the fight to legalize and tax marijuana, the fallout of the drug war in countries like Mexico and Colombia, jails filled with drug abusers)? How are the circumstances different? Do you identify with the bootleggers or the prohibitionists in the novel? What is your stance on the issue today?  3.   The novel is written in third person from two different perspectives—Ingersoll’s and Dixie Clay’s—in alternating chapters. How do you think this approach adds to or detracts from the story? Are you a fan of books written from multiple perspectives, or do you prefer one character to tell his/her side of the story?  4.   The Tilted World is written by two authors. Do you think it reads differently than a book written by only one? Do you think you could coauthor a novel with a loved one? Did you try to guess which author wrote different passages?  5.   Language and dialect play an important role in the book. Do you think the southern dialect is rendered successfully? How about the authors’ use of similes (“wet towels hanging out of the upstairs windows like tongues”; “Her nylon stockings sagged around her ankles like shedding snakeskin.”). Do they provide necessary context or flavor?  6.   At the end of Chapter 5, when Jesse, Ham, and Ingersoll first meet, Ingersoll realizes that Jesse has been drinking water the entire time they’ve been at dinner. Of course, Ham and Ingersoll are both drunk from all the moonshine. How does this discovery set the stage for what happens in the latter half of the book?  7.   Ingersoll grew up an orphan. In what ways do you think that independence informed his character? His choices throughout the novel? Dixie Clay also became independent, after marrying Jesse and becoming ostracized from friends and family. Later, after Ingersoll rescues her, she reflects, “For so long she’d relied only on herself. She’d needed to. . . . But now she’d let someone in. It should have felt like weakness, but it didn’t.” Are love and independence mutually exclusive? How did the arrival of Willy prepare these characters for the changes they’d have to undergo to be ready for each other?  8.   Dixie Clay becomes a bootlegger not because she loves booze or money but because she needs something to occupy her time. It’s true, however, that she’s not only breaking the law but participating in a system that perpetrates violence. Do you think there were better choices she could have made? Consider the scene at the beginning of the novel, when there’s a showdown between Jesse and two revenuers interested in making an arrest. Dixie Clay intercepts the arrest, pretending to be a posse of gunslingers protecting Jesse and the still. Given what you find out about Jesse—his dishonesty, his drunkenness, his womanizing—do you think she made the right choice? If you were in Dixie Clay’s shoes, what would you have done?  9.   When Ham learns that Ingersoll abandoned his post at the levee to help Dixie Clay, he feels not only that Ingersoll acted

I am not trying to offer an evaluative description of the Ambedkar— Gandhi confrontation which facilitated the birth of the Dalit movement. If one notices the contending propositions, a deep irony emerges. Though Ambedkar was talking in the language of modern and liberal democracy, ironically Gandhi had no reason to reject his demand for separate electorates. Given Gandhi's commitment to village democracy, which had practised the idea of community representation—i.e. a defence of the exclusive rights of the people of a community without the intervention of others—why couldn't he understand the traditional nature of the demand? To put it plainly, in the gram panchayat of pre-modern times, all castes and communities would send their representatives to the village body. Gandhi was speaking the language of liberal citizenship and Ambedkar the practice of a gram panchayat. Didn't they understand the real nature of each other's position? This continues to be one of the most important enigmas of modern Indian history, an enigma which has conditioned the political theory and practice of the Dalit movement. With hindsight it can be safely said that it was not the correctness or lack of it in the parties involved which caused the birth of the Dalit movement, but the politico-psychological tensions released in the confrontation made the birth of the new politics of Dalits inevitable.

The narratives of many creative people position their work as exclusively an individual pursuit. To ensure that you are optimizing your potential, consider recasting this narrative: Are you taking best advantage of the help that others can offer, and, more important, are you offering to others all the help you are capable of providing?

Jealousy is a horrible emotion, envy even worse. * * * Cat likes to think of herself as a nice person. But right now she is sitting in the back of a taxi snarling every time she thinks of Louise, and the glory now being heaped upon her since she got an exclusive interview with Polly Goldman, in which the soap star talked about her drug bust. “Louise isn’t even a bloody news journalist,” Cat mutters to herself, as the cabby slides the glass panel open, half-turning his head and shouting: “What was that love? Did you say something?” “Nothing.” Cat attempts a bright smile before sinking back in her seat and muttering some more. She wouldn’t mind if it had been anyone else on the women’s desk who had scored an exclusive, but Louise! She isn’t even staff, she’s freelance for God’s sake. Not a full-time freelance like Cat, but God knows she’d like to be. As soon as Louise walked into the office, Cat saw how ambitious she was, willing to do whatever it took to get a story. She didn’t get an exclusive with Polly Goldman by asking for it, she doorstepped her as if she worked for the News of the World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the tea. * * *

She always does. Which is perhaps why she would never have got the exclusive Louise was crowing about all day. Cat would never have had the temerity, or, let’s face it, basic lack of manners to sit on someone’s doorstep, uninvited, and pester some poor woman until she had no choice but to invite her in. How rude! But now Louise is getting all the glory. Worse, she might get offered the staff position that Cat has so desperately been waiting for, the staff position that is coming up in just a couple of months. It can’t go to Louise. It just can’t. Cat needs it more than she does. All she has to do is come up with a

Jealousy is a horrible emotion, envy even worse. * * * Cat likes to think of herself as a nice person. But right now she is sitting in the back of a taxi snarling every time she thinks of Louise, and the glory now being heaped upon her since she got an exclusive interview with Polly Goldman, in which the soap star talked about her drug bust. “Louise isn’t even a bloody news journalist,” Cat mutters to herself, as the cabby slides the glass panel open, half-turning his head and shouting: “What was that love? Did you say something?” “Nothing.” Cat attempts a bright smile before sinking back in her seat and muttering some more. She wouldn’t mind if it had been anyone else on the women’s desk who had scored an exclusive, but Louise! She isn’t even staff, she’s freelance for God’s sake. Not a full-time freelance like Cat, but God knows she’d like to be. As soon as Louise walked into the office, Cat saw how ambitious she was, willing to do whatever it took to get a story. She didn’t get an exclusive with Polly Goldman by asking for it, she doorstepped her as if she worked for the News of the World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the tea. * * * Cat watches as her cab winds

Jealousy is a horrible emotion, envy even worse. * * * Cat likes to think of herself as a nice person. But right now she is sitting in the back of a taxi snarling every time she thinks of Louise, and the glory now being heaped upon her since she got an exclusive interview with Polly Goldman, in which the soap star talked about her drug bust. “Louise isn’t even a bloody news journalist,” Cat mutters to herself, as the cabby slides the glass panel open, half-turning his head and shouting: “What was that love? Did you say something?” “Nothing.” Cat attempts a bright smile before sinking back in her seat and muttering some more. She wouldn’t mind if it had been anyone else on the women’s desk who had scored an exclusive, but Louise! She isn’t even staff, she’s freelance for God’s sake. Not a full-time freelance like Cat, but God knows she’d like to be. As soon as Louise walked into the office, Cat saw how ambitious she was, willing to do whatever it took to get a story. She didn’t get an exclusive with Polly Goldman by asking for it, she doorstepped her as if she worked for the News of the World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the tea. * * * Cat watches

World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the

She always does. Which is perhaps why she would never have got the exclusive Louise was crowing about all day. Cat would never have had the temerity, or, let’s face it, basic lack of manners to sit on someone’s doorstep, uninvited, and pester some poor woman until she had no choice but to invite her in. How rude! But now Louise is getting all the glory. Worse, she might get offered the staff position that Cat has so desperately been waiting for, the staff position that is coming up in just a couple of months. It can’t go to Louise. It just can’t. Cat needs it more than she does. All she has to do is come up with a great

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After Lincoln became president he campaigned for colonization, and even in the midst of war with the Confederacy found time to work on the project, appointing Rev. James Mitchell as Commissioner of Emigration, in charge of finding a place to which blacks could be sent. On August 14th, 1862, he invited a group of black leaders to the White House to try to persuade them to leave the country, telling them that “there is an unwillingness on the part of our people, harsh as it may be, for you free colored people to remain with us.” He urged them to lead their people to a colonization site in Central America. Lincoln was therefore the first president to invite a delegation of blacks to the White House—and did so to ask them to leave the country. Later that year, in a message to Congress, he argued not just for voluntary colonization but for the forcible removal of free blacks. Lincoln’s successor, Andrew Johnson, shared these anti-black sentiments: “This is a country for white men, and by God, as long as I am President, it shall be a government for white men.” Like Jefferson, he thought whites had a clear destiny: “This whole vast continent is destined to fall under the control of the Anglo-Saxon race—the governing and self-governing race.” Before he became president, James Garfield wrote, “[I have] a strong feeling of repugnance when I think of the negro being made our political equal and I would be glad if they could be colonized, sent to heaven, or got rid of in any decent way . . . .” Theodore Roosevelt blamed Southerners for bringing blacks to America. In 1901 he wrote: “I have not been able to think out any solution to the terrible problem offered by the presence of the Negro on this continent . . . .” As for Indians, he once said, “I don’t go so far as to think that the only good Indians are the dead Indians, but I believe nine out of ten are, and I shouldn’t inquire too closely into the health of the tenth.” William Howard Taft once told a group of black college students, “Your race is adapted to be a race of farmers, first, last, and for all times.” Woodrow Wilson was a confirmed segregationist, and as president of Princeton he refused to admit blacks. He enforced segregation in government offices and was supported in this by Charles Eliot, president of Harvard, who argued that “civilized white men” could not be expected to work with “barbarous black men.” During the presidential campaign of 1912, Wilson took a strong position in favor of excluding Asians: “I stand for the national policy of exclusion. . . . We cannot make a homogeneous population of a people who do not blend with the Caucasian race. . . . Oriental coolieism will give us another race problem to solve and surely we have had our lesson.” Warren Harding also wanted the races kept separate: “Men of both races [black and white] may well stand uncompromisingly against every suggestion of social equality. This is not a question of social equality, but a question of recognizing a fundamental, eternal, inescapable difference. Racial amalgamation there cannot be.

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A Guide to Choose the Perfect Paint Contractor Paints bring colors to the world and painters bring our dreams into shape. Wall painting requires some exclusive skills and people who master them are considered as experts. In today’s competitive market, everyone we see says that they are experienced and will be a perfect choice for a painting project, whether it is a room, a house, office or a tall building. But you can’t believe in their words. There are so many things that you need to consider while selecting a painting contractor. In the article, we have come up with a guideline that will truly help you find the right contractor. So, continue reading: Here’s what you should consider while choosing a Paint Contractor Considering a contractor for a wall painting project is a challenging task. So, you should follow the below-mentioned tips offered by Brian Erik Jamison of Portland Oregon, which will help you in this process.

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district court, Kirstein v. University of Virginia,20 may well mark the turning point in the long effort to place equal opportunity for women under the aegis of the Federal Constitution.21 The court held inconsonant with the Fourteenth Amendment’s Equal Protection Clause the exclusion of women from the University of Virginia’s undergraduate school at Charlottesville; it approved a plan which, after a two-year transition period, requires the admission of women on precisely the same basis as men. Although sixteen years have elapsed since Brown v. Board of Education,22 Kirstein v. University of Virginia is the first decision to declare unconstitutional exclusion of women from educational opportunities afforded to men by a state institution.23 Significantly, “private” institutions of higher learning that might escape a constitutional prod confined to “state action” are beginning to volunteer similar reforms. For example, Cornell University’s College of Arts and Sciences announced during the 1969–70 academic year that it would admit women on the same basis as men and would offer students of both sexes the same options with respect to housing accommodations

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It happened in 2006 when the company’s COO and soon-to-be CEO, Randall Stephenson, quietly struck a deal with Steve Jobs for AT&T to be the exclusive service provider in the United States for this new thing called the iPhone. Stephenson knew that this deal would stretch the capacity of AT&T’s networks, but he didn’t know the half of it. The iPhone came on so fast, and the need for capacity exploded so massively with the apps revolution, that AT&T found itself facing a monumental challenge. It had to enlarge its capacity, practically overnight, using the same basic line and wireless infrastructure it had in place. Otherwise, everyone who bought an iPhone was going to start experiencing dropped calls. AT&T’s reputation was on the line—and Jobs would not have been a happy camper if his beautiful phone kept dropping calls. To handle the problem, Stephenson turned to his chief of strategy, John Donovan, and Donovan enlisted Krish Prabhu, now president of AT&T Labs. Donovan picks up the story: “It’s 2006, and Apple is negotiating the service contracts for the iPhone. No one had even seen one. We decided to bet on Steve Jobs. When the phone first came out [in 2007] it had only Apple apps, and it was on a 2G network. So it had a very small straw, but it worked because people only wanted to do a few apps that came with the phone.” But then Jobs decided to open up the iPhone, as the venture capitalist John Doerr had suggested, to app developers everywhere. Hello, AT&T! Can you hear me now? “In 2008 and 2009, as the app store came on stream, the demand for data and voice just exploded—and we had the exclusive contract” to provide the bandwidth, said Donovan, “and no one anticipated the scale. Demand exploded a hundred thousand percent [over the next several years]. Imagine the Bay Bridge getting a hundred thousand percent more traffic. So we had a problem. We had a small straw that went from feeding a mouse to feeding an elephant and from a novelty device to a necessity” for everyone on the planet. Stephenson insisted AT&T offer unlimited data, text, and voice. The Europeans went the other way with more restrictive offerings. Bad move. They were left as roadkill by the stampede for unlimited data, text, and voice. Stephenson was right, but AT&T just had one problem—how to deliver on that promise of unlimited capacity without vastly expanding its infrastructure overnight, which was physically impossible. “Randall’s view was ‘never get in the way of demand,’” said Donovan. Accept it, embrace it, but figure out how to satisfy it fast before the brand gets killed by dropped calls. No one in the public knew this was going on, but it was a bet-the-business moment for AT&T, and Jobs was watching every step from Apple headquarters.

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U4NBA News: Notice The Version Of NBA 2K18 Is For You NBA 2K18 is scheduled to debut on store shelves until September 15th for those that who pre-order. It'll come to Xbox One, PS4, Windows PCs and mobile. You must have noticed some NBA 2K18 version informations to help you to decide which version of NBA 2K18 is the one to pre-order now or purchase on release day. NBA 2K18 Standard Edition NBA 2K18 Standard Edition is for mild fans of the series that don't care as much about Virtual Currency as they do getting access four-days before everyone else. Standard Edition is $59.99. Buyers get 5,000 in Virtual Currency, 10 Weeks of MyTeam Packs and some MyTeam themed cosmetic items for use in the game. This version will come to the Xbox 360, Xbox One, PS4, PS3, PCs and the Nintendo Switch. This version of the game gets you access to the NBA 2K18 Early Tip-Off Weekend, provided you place a pre-order before September 15th. Also Read: Kyrie Irving Will Grace The Cover Of The Standard Edition Of NBA 2K18 NBA 2K18 Legend Edition NBA 2K18 Legend Edition is the upgraded version of the standard game and the version is for big-time fans of Shaq. It’s also for anyone that loves MyCareer and wants an early jumpstart to their character. It doesn’t come with any exclusive features. Instead, it packs Virtual Currency that could make starting out in MyCareer a little easier. Legend Edition is $99.99. There's 100,000 in Virtual Currency included with Legend Edition. Again, you can use Virtual Currency to buy upgrades for your character in the game. The more Virtual Currency you have, the easier it’ll be to get extras in MyCareer. Character add-ons include a Shaq Championship Ring, Shaq Attaq shoes, Shaq Jerseys and Shaq clothing. There are 20 weeks of MyTeam Packs instead of the 10 that the basic version comes with. Physical copies of this game come with 5 Panini cards, Shaq MyTeam Stickers and a poster. Xbox One, PS4, PCs and the Nintendo Switch will get this version. This version qualifies for Early Tip-Off Weekend. NBA 2K18 Legend Edition Gold NBA 2K18 Legend Edition Gold is for the player that enjoys the series year after year and will find themselves spending hours across MyCareer and MyTeam modes for a long time. It’s also for the fan that loves basketball games and doesn’t have a lot of free time to dump into the game to earn Virtual Currency. This version costs $149.99, the most that any version of the game does. Shoppers get 250,000 in Virtual Currency when they buy Legend Edition Gold. There's 40 weekly MyTeam Packs. Developers guaranteed that players who own those packs can get at least one of Shaq and a TEAM 2K Card. Buyers also get the Shaq Attaq Shoes, the championship ring and Shaq Themed Jerseys and apparel. Physical add-ons include a poster, 10 Panini Cards, Shaq MyTeam Stickers and a lenticular printing. Nintendo Switch, Xbox One, Windows PCs and PS4 will get this version. The game qualifies for Early Tip-Off Weekend. In order meet player's demand for NBA 2K18 MT during Early Tip-Off Weekend, we decide to bring forward the activity where offers coupon code "NBA2017". You can buy NBA 2K18 MT from now on to gain up to 5% off.

Meeting and Greeting 1. Use eye contact and smiling as your first contact with others. In doing so, you can scout out the friendly, approachable strangers in the room and feel immediately more at ease. 2. Be the first to say hello. Stay calm if you are left alone to mingle—large parties, forgetful hosts, and friendly guests make this situation inevitable. 3. Introduce yourself to others. Offer your hand and say: “Hello. My name is . . .” 4. As you shake hands, repeat the person’s name. “Nice to meet you, Jack.” This will help imprint the name in your own mind. 5. Make an extra effort to remember names and use them in conversation: “Don’t you agree, Jim?” This makes people feel special. 6. Go out of your way to meet new people. They may feel as out of place as you do: “Hi, I don’t believe we’ve met yet, I’m . . . “ or “I don’t know a soul.” 7. Ask neutral questions that are easy to answer to convey the message that you’d like to get to know this person better. 8. Be prepared to say something interesting about what you do—but in small doses. No one wants to hear you talk exclusively about yourself. 9. Communicate a sense of enthusiasm about the event at hand or life in general. Focus on the positive. 10. Look for passing comments that could open up a whole topic of conversation. “The New York subways were a real experience for this country boy” could lead to a discussion of childhood on the farm, adjusting to city life, public transportation. . . . Clothes, jewelry, and accessories also make excellent conversation pieces. It’s up to you to take the conversational ball and run with it, but be sure to pass it back to your teammate from time to time.