Exemplary Work Quotes

The point is, the brain talks to itself, and by talking to itself changes its perceptions. To make a new version of the not-entirely-false model, imagine the first interpreter as a foreign correspondent, reporting from the world. The world in this case means everything out- or inside our bodies, including serotonin levels in the brain. The second interpreter is a news analyst, who writes op-ed pieces. They read each other's work. One needs data, the other needs an overview; they influence each other. They get dialogues going. INTERPRETER ONE: Pain in the left foot, back of heel. INTERPRETER TWO: I believe that's because the shoe is too tight. INTERPRETER ONE: Checked that. Took off the shoe. Foot still hurts. INTERPRETER TWO: Did you look at it? INTERPRETER ONE: Looking. It's red. INTERPRETER TWO: No blood? INTERPRETER ONE: Nope. INTERPRETER TWO: Forget about it. INTERPRETER ONE: Okay. Mental illness seems to be a communication problem between interpreters one and two. An exemplary piece of confusion. INTERPRETER ONE: There's a tiger in the corner. INTERPRETER TWO: No, that's not a tiger- that's a bureau. INTERPRETER ONE: It's a tiger, it's a tiger! INTERPRETER TWO: Don't be ridiculous. Let's go look at it. Then all the dendrites and neurons and serotonin levels and interpreters collect themselves and trot over to the corner. If you are not crazy, the second interpreter's assertion, that this is a bureau, will be acceptable to the first interpreter. If you are crazy, the first interpreter's viewpoint, the tiger theory, will prevail. The trouble here is that the first interpreter actually sees a tiger. The messages sent between neurons are incorrect somehow. The chemicals triggered are the wrong chemicals, or the impulses are going to the wrong connections. Apparently, this happens often, but the second interpreter jumps in to straighten things out.

Mr. Worldly-Wiseman is not an ancient relic of the past. He is everywhere today, disguising his heresy and error by proclaiming the gospel of contentment and peace achieved by self-satisfaction and works. If he mentions Christ, it is not as the Savior who took our place, but as a good example of an exemplary life. Do we need a good example to rescue us, or do we need a Savior? If

For the rest of history, for most of us, our bright promise will always fall short of being actualised; it will never earn us bountiful sums of money or beget exemplary objects or organisations.... Most of us stand poised at the edge of brilliance, haunted by the knowledge of our proximity, yet still demonstrably on the wrong side of the line, our dealings with reality undermined by a range of minor yet critical psychological flaws (a little too much optimism, an unprocessed rebelliousness, a fatal impatience or sentimentality). We are like an exquisite high-speed aircraft which for lack of a tiny part is left stranded beside the runway, rendered slower than a tractor or a bicycle.

Some teachers, the less effective ones, thought that fair meant distributing instruction equally to all students regardless of their needs. The exemplary teachers we studied, however thought fair meant working in ways that evened out differences between students

That I do not know yet; I have only vague thoughts in my mind. But hate, remember, is a hard and very efficient task-master, and I hate that man, Nicolaes, almost as much as I hate the Prince of Orange. But ’tis the Prince’s death which I want first; because of this my hatred of the rascal must lie dormant just a few days. But it shall lose nothing by waiting, and already I see before me visions of an exemplary revenge which shall satisfy you and gratify my hate.

If I – as a beneficiary of that exact formula – will concede that my own life was indeed enriched by that precise familial structure, will the social conservatives please (for once!) concede that this arrangement has always put a disproportionately cumbersome burden on women? Such a system demands that mothers become selfless to the point of near invisibility in order to construct these exemplary encironments for their families. And might those same social conservatives – instead of just praising mothers as “sacred” and “noble” – be willing to someday join a larger conversation about how we might work together as a society to construct a world where healthy children can be raised and healthy families can prosper without women have to scrape bare the walls of their own souls to do so?

You can work for your dream company, you can run that company and you are capable of coming on the cover of Time magazine…nothing is impossible.

And indeed, it has been suggested that the defining moves in Chinese speculation work on a very different model, where words are part of, say, an exemplary skill-practice, meant to guide behavior in such a way as to alter perception and evaluation, rather than to describe what is really so or what is really good.

High performers whom exhibit tremendous self-control tend to be burden by their own competence. Studies indicate that being extraordinary competent can place a person under an unusual amount of stress because it raises other people’s expectation of them. The more task that an exemplary employee produces with a ‘go-getting personality’ while maintaining high quality relationships with peers and clients, the more an organization tends to underestimates their actual effort and the more it expects of them. Other people do not comprehend how difficult it is for a high performer to complete multifaceted tasks. They also tend to underestimate how much effort an enterprising person exerts who maintains a positive and pleasant attitude while completing difficult assignments.

As everything we do in this world, be it work, business, politics or relationships, it is through humans, and we may still be successful if we understand and use the basic laws governing human nature and behavior to our advantage.

Exemplary work, Agent Fraser.” “Thank you, ma’am,” I managed to say. I gestured vaguely in the direction of wherever she’d been injured. “How are you?” “Passably well. Well enough to do whatever is needed. And yourself?” “Uh, good. I’m good.” She seemed to expect more. “And I’m ready to get this done,” I added with enthusiasm. Jeez, I sounded like such a dork. She gave me a sharp nod. “Commendable.[...]" [...] Ian lowered his voice. “I’m ready to get this done?” I cringed. “I know. You’ve got one more job as my partner.” “What’s that?” “Save me from myself.” “Spawn and doppelgangers I can do, but saving you from yourself is too tall an order for any man.

Live your life as a practical example to others

I will forever remember these folks for the exemplary kind and gentle manner in which they treat people…even complete strangers.

Almanzor, in Dryden’s tragedy of “Almahide,” did not change sides with more gallant indifference than the exemplary nurse.

Sharing emotional experiences works wonders in connecting with people who are otherwise quite different.

In the hyperstitional model Kaye outlined, fiction is not opposed to the real. Rather, reality is understood to be composed of fictions – consistent semiotic terrains that condition perceptual, affective and behaviorial responses. Kaye considered Burroughs’ work to be ‘exemplary of hyperstitional practice’. Burroughs construed writing – and art in general – not aesthetically, but functionally, – that is to say, magically, with magic defined as the use of signs to produce changes in reality.

Depression and anxiety may be real. But they can also be Resistance. When we drug ourselves to blot out our soul's call, we are being good Americans and exemplary consumers. We're doing exactly what TV commercials and pop materialist culture have been brainwashing us to do from birth. Instead of applying self-knowledge, self-discipline, delayed gratification and hard work, we simply consume a product. Many pedestrians have been maimed or killed at the intersection of Resistance and Commerce.

What one should add here is that self-consciousness is itself unconscious: we are not aware of the point of our self-consciousness. If ever there was a critic of the fetishizing effect of fascinating and dazzling "leitmotifs", it is Adorno: in his devastating analysis of Wagner, he tries to demonstrate how Wagnerian leitmotifs serve as fetishized elements of easy recognition and thus constitute a kind of inner-structural commodification of his music. It is then a supreme irony that traces of this same fetishizing procedure can be found in Adorno's own writings. Many of his provocative one-liners do effectively capture a profound insight or at least touch on a crucial point (for example: "Nothing is more true in pscyhoanalysis than its exaggeration"); however, more often than his partisans are ready to admit, Adorno gets caught up in his own game, infatuated with his own ability to produce dazzlingly "effective" paradoxical aphorisms at the expense of theoretical substance (recall the famous line from Dialectic of Englightment on how Hollywood's ideological maniuplation of social reality realized Kant's idea of the transcendental constitution of reality). In such cases where the dazzling "effect" of the unexpected short-circuit (here between Hollywood cinema and Kantian ontology) effectively overshadows the theoretical line of argumentation, the brilliant paradox works precisely in the same manner as the Wagnerian leitmotif: instead of serving as a nodal point in the complex network of structural mediation, it generates idiotic pleasure by focusing attention on itself. This unintended self-reflexivity is something of which Adorno undoubtedly was not aware: his critique of the Wagnerian leitmotif was an allegorical critique of his own writing. Is this not an exemplary case of his unconscious reflexivity of thinking? When criticizing his opponent Wagner, Adorno effectively deploys a critical allegory of his own writing - in Hegelese, the truth of his relation to the Other is a self-relation.

. . . she would convince herself that she wasn’t destined for Hell because in all other ways she led a good life. An exemplary life. And though she understood that works alone could not buy one’s salvation, the fact that she wanted so desperately to behave well was a favorable indication.

There are, essentially, two compelling reasons why I believe the reading public should care about Fred and his work: First, he recognized the critical importance of learning during the earliest years. No one better understood how essential it is for proper social, emotional, cognitive, and language development to take place in the first few years of life. And no one did more to convince a mass audience in America of the value of early education. Second, he provided, and continues to provide, exemplary moral leadership. Fred Rogers advanced humanistic values because of his belief in Christianity, but his spirituality was completely eclectic; he found merit in all faiths and philosophies. His signature value was human kindness; he lived it and he preached it, to children, to their parents, to their teachers, to all of us everywhere who could take the time to listen.

I was ready to learn of the liberties a boy from an exemplary household could take when he stopped working to please everyone with his juvenile purity and discovered the guilty enjoyment of secretly acting on his own. -nor had I understood till then how the shameless vanity of utter fools can so strongly determine the fate of others.

When we drug ourselves to blot out our soul's call, we are being good Americans and exemplary consumers. We're doing exactly what TV commercials and pop materialist culture have been brainwashing us to do from birth. Instead of applying self-knowledge, self-discipline, delayed gratification and hard work, we simply consume a product. Many

Yet few leaders exploit the power of this rapid wake-up call. Rather, they do the opposite. They try to garner support based on a numbers case that lacks urgency and emotional impetus. Or they try to put forth the most exemplary case of their operational excellence to garner support. Although these alternatives may work, neither leads to tipping superiors’ cognitive hurdle as fast and stunningly as showing the worst. When

Is there a person in this world who is full of good virtues and is at the same time powerful, grateful, truthful, determined and also compassionate? Is there a person who displays exemplary conduct, ardently wishes and works for the good of all, is wise, competent beyond doubt and good-looking? Is there a person who is self-satisfied, who has control over his anger, whose beauty casts a spell over everyone, who is free from envy and whose courage never fails him?

The people with whom you associate respect you if you live according to the teachings of the church of Jesus Christ. People expect a great deal from the members of this Church because we profess much. I have never at any time found that my membership in the Church and living according to the teachings of the gospel were deterrents. Let each of us every day live an exemplary life, that our influence may be felt for good and that others, seeing our good works, may be led to glorify God. [Ensign, Feb. 1980, 5]

Valéry held up Cézanne as ‘the example of the dedicated life’. Alex Danchev, in his new biography1, calls him ‘the exemplary artist-creator of the modern age’. An example more powerful than that of the artist who throws it all up (Gauguin found the voluptuous consolations of Tahiti in work and play; Rimbaud made good money as an arms trader), or the artist who goes mad and/or kills himself. More powerful because continuing to live can require more heroism than suicide: the constant work, constant striving, the frequent destruction of unsatisfactory work, and the need, as Cézanne saw it, for an incorruptibility in the life, on which incorruptibility of the work depended.

I once worked as a writer for a big New York ad agency. Our boss used to tell us: Invent a disease. Come up with the disease, he said, and we can sell the cure. Attention Deficit Disorder, Seasonal Affect Disorder, Social Anxiety Disorder. These aren't diseases, they're marketing ploys. Doctors didn't discover them, copywriters did. Marketing departments did. Drug companies did. Depression and anxiety may be real. But they can also be Resistance. When we drug ourselves to blot out our soul's call, we are being good Americans and exemplary consumers. We're doing exactly what TV commercials and pop materialist culture have been brainwashing us to do from birth. Instead of applying self-knowledge, self-discipline, delayed gratification and hard work, we simply consume a product.

Tertullian is a classic example of introverted thinking. His very considerable and keenly developed intellect was flanked by an unmistakable sensuality. The psychological process of development which we call specifically Christian led him to the sacrifice, the amputation, of the most valuable function—a mythical idea that is also found in the great and exemplary symbol of the sacrifice of the Son of God. His most valuable organ was the intellect and the clarity of knowledge it made possible. Through the sacrificium intellectus the way of purely intellectual development was closed to him; it forced him to recognize the irrational dynamism of his soul as the foundation of his being. The intellectuality of Gnosis, the specifically rational stamp it gave to the dynamic phenomena of the soul, must have been odious to him, for that was just the way he had to forsake in order to acknowledge the principle of feeling.

In this case and at this moment the ability to “let go” is of decisive importance. But since everything passes, the moment may come when the relinquished ego must be reinstated in its functions. Letting go gives the unconscious the opportunity it has been waiting for. But since it consists of opposites—day and night, bright and dark, positive and negative—and is good and evil and therefore ambivalent, the moment will infallibly come when the individual, like the exemplary Job, must hold fast so as not to be thrown catastrophically off balance—when the wave rebounds. The holding fast can be achieved only by a conscious will, i.e., by the ego. That is the great and irreplaceable significance of the ego, but one which, as we see here, is nonetheless relative. Relative, too, is the gain won by integrating the unconscious. We add to ourselves a bright and a dark, and more light means more night.88 The urge of consciousness towards wider horizons, however, cannot be stopped; they must needs extend the scope of the personality, if they are not to shatter it.

My Hitler Youth! With pride and joy I have noted your enlistment as war volunteers of the 1928 age-group. In this hour in which the Reich is threatened by our enemies who are filled with hatred, you set a shining example of fighting spirit and fanatical readiness for action and sacrifice. The youth of our National Socialist movement fulfilled at the front and in the homeland what the nation expected of it. In an exemplary fashion, your war volunteers in the divisions named Hitler Youth and Grossdeutschland, in the Volk grenadier divisions, and as individual fighters in all branches of the Wehrmacht have by action demonstrated their loyalty, hardness, and unshakable will to win. Today, the realization of the necessity of our fight fills the entire German Volk, above all its youth. We know our enemies’ merciless plans of annihilation. For this reason, we will all the more fanatically wage this war for a Reich in which you will one day be able to work and live in selfrespect. However, as young National Socialist fighters, you have to outdo our entire Volk in steadfastness, dogged perseverance, and unbending hardness. Through the victory, the reward for the sacrifice of our heroic young generation will be the proud and free future of our Volk and the National Socialist Reich. Telegram to the Hitler Youth October 8, 1944

If monks had only been ascetic and eccentric in their behavior, however, they would not have won the devotion and admiration of the people in the way they did. Thus, secondly, their exemplary lifestyle made a profound impact, particularly on the peasants. Their conduct was epitomized in the words of the Celtic monk Columban (543–615), “He who says he believes in Christ ought to walk as Christ walked, poor and humble and always preaching the truth” (quoted in Baker 1970:28). The monks were poor, and they worked incredibly hard; they plowed, hedged, drained morasses, cleared away forests, did carpentry, thatched, and built roads and bridges. “They found a swamp, a moor, a thicket, a rock, and they made an Eden in the wilderness” (Newman 1970:398). Even secular historians acknowledge that the agricultural restoration of the largest part of Europe has to be attributed to them (:399). Through their disciplined and tireless labor they turned the tide of barbarism in Western Europe and brought back into cultivation the lands which had been deserted and depopulated in the age of the invasions. More important, through their sanctifying work and poverty they lifted the hearts of the poor and neglected peasants and inspired them while at the same time revolutionizing the order of social values which had dominated the empire's slave-owning society (cf Dawson 1950:56f).

Hawthorne was able to say of Melville that, as an unbeliever, he was extremely uneasy in his unbelief. It can equally well be said of the poets who rushed to assault the heavens, with the intent of turning everything upside down, that by so doing they affirmed their desperate nostalgia for order. As an ultimate contradiction, they wanted to extract reason from unreason and to systematize the irrational. These heirs of romanticism claimed to make poetry exemplary and to find, in its most harrowing aspects, the real way of life. They deified blasphemy and transformed poetry into experience and into a means of action. Until their time those who claimed to influence men and events, at least in the Occident, did so in the name of rational rules. On the contrary, surrealism, after Rimbaud, wanted to find constructive rules in insanity and destruction. Rimbaud, through his work and only through his work, pointed out the path, but with the blinding, momentary illumination of a flash of lightning. Surrealism excavated this path and codified its discoveries. By its excesses as well as by its retreats, it gave the last and most magnificent expression to a practical theory of irrational rebellion at the very same time when, on another path, rebellious thought was founding the cult of absolute reason. Lautreamont and Rimbaud—its sources of inspiration—demonstrate by what stages the irrational desire to accept appearances can lead the rebel to adopt courses of action completely destructive to freedom

I had become something of a bird man – a passion that has remained with me – and could tell a Himalayan griffon from a bearded vulture and could identify the streaked laughing thrush, the orange bullfinch, Tytler’s leaf warbler and the Kashmir flycatcher, which was threatened then, and must surely by now be extinct. The trouble with being in Dachigam was that it had the effect of unsettling one’s resolve. It underlined the futility of it all. It made one feel that Kashmir really belonged to those creatures. That none of us who were fighting over it – Kashmiris, Indians, Pakistanis, Chinese (they have a piece of it too – Aksai Chin, which used to be part of the old Kingdom of Jammu and Kashmir), or for that matter Pahadis, Gujjars, Dogras, Pashtuns, Shins, Ladakhis, Baltis, Gilgitis, Purikis, Wakhis, Yashkuns, Tibetans, Mongols, Tatars, Mon, Khowars – none of us, neither saint nor soldier, had the right to claim the truly heavenly beauty of that place for ourselves. I was once moved to say so, quite casually, to Imran, a young Kashmiri police officer who had done some exemplary undercover work for us. His response was, ‘It’s a very great thought, Sir. I have the same love for animals as yourself. Even in my travels in India I feel the exact same feeling – that India belongs not to Punjabis, Biharis, Gujaratis, Madrasis, Muslims, Sikhs, Hindus, Christians, but to those beautiful creatures – peacocks, elephants, tigers, bears . . .’ He was polite to the point of being obsequious, but I knew what he was getting at. It was extraordinary; you couldn’t – and still cannot – trust even the ones you assumed were on your side. Not even the damn police.

Military officers destitute of military knowledge; naval officers with no idea of a ship; civil officers without a notion of affairs; brazen ecclesiastics, of the worst world worldly, with sensual eyes, loose tongues, and looser lives; all totally unfit for their several callings, all lying horribly in pretending to belong to them, but all nearly or remotely of the order of Monseigneur, and therefore foisted on all public employments from which anything was to be got; these were to be told off by the score and the score. People not immediately connected with Monseigneur or the State, yet equally unconnected with anything that was real, or with lives passed in travelling by any straight road to any true earthly end, were no less abundant. Doctors who made great fortunes out of dainty remedies for imaginary disorders that never existed, smiled upon their courtly patients in the ante-chambers of Monseigneur. Projectors who had discovered every kind of remedy for the little evils with which the State was touched, except the remedy of setting to work in earnest to root out a single sin, poured their distracting babble into any ears they could lay hold of, at the reception of Monseigneur. Unbelieving Philosophers who were remodelling the world with words, and making card-towers of Babel to scale the skies with, talked with Unbelieving Chemists who had an eye on the transmutation of metals, at this wonderful gathering accumulated by Monseigneur. Exquisite gentlemen of the finest breeding, which was at that remarkable time—and has been since—to be known by its fruits of indifference to every natural subject of human interest, were in the most exemplary state of exhaustion, at the hotel of Monseigneur. Such homes had these various notabilities left behind them in the fine world of Paris, that the spies among the assembled devotees of Monseigneur—forming a goodly half of the polite company—would have found it hard to discover among the angels of that sphere one solitary wife, who, in her manners and appearance, owned to being a Mother. Indeed, except for the mere act of bringing a troublesome creature into this world—which does not go far towards the realisation of the name of mother—there was no such thing known to the fashion. Peasant women kept the unfashionable babies close, and brought them up, and charming grandmammas of sixty dressed and supped as at twenty.

Nietzsche's case is an especially interesting one for whoever wishes to undertake a critical examination of the “neotraditionalist” path. Two main reasons justify this evaluation: ― Nietzsche's work, on the one hand, explicitly and in an exemplary manner articulates the critique of democratic modernity and the denunciation of the argumentative foundation of norms: in this way it permits us ―better than does the work of other philosophers― to grasp all that is involved, within the choice between tradition and argumentation, in the rejection of the latter. ― On the other and perhaps more important hand, the way Nietzsche went about this rejection illustrates in a particularly significant fashion one of the main difficulties this type of philosophical projects comes up against: the neotraditionalist avoidance of democratic modernity makes it necessary to look for and ―we insist on this― whatever could be today's analogue of a traditional universe: the analogue, for (as Nietzsche knew better than anyone) it is out of question that in a time when “God is dead”, tradition should function as it does in theological cultures, in which whatever renders the value of tradition “sacred” and gives it its power is never unrelated to its rootedness in the divine will or in the world order supposed to express this will. Situating as he does his reflections at the same time after the “death of God” and after the (inseparably associated) discovery that the world once “dedivinized”, appears to be devoid of any order and must be thought of as “chaos”, Nietzsche take into account the end of cosmological and theological universe, an end that in general defines the intellectual and cultural location of the Moderns: we are thus dealing here, by definition and, we could say, at the stage of working sketch (since Nietzsche is, in philosophy, the very man who declared the foundations of the traditional universe to be antiquated), with a very peculiar mixture of antimodernism and modernity, of tradition and novelty ―which is why the expression “neotraditionalism” seems perfectly appropriate here, right down to the tension expressed within it. The question is of course one of knowing what such a “mixture” could consists of, both in its content and in its effects. Since, more than most of the representative of ordinary conservatism, Nietzsche cannot contemplate a naïve resumption of tradition, his “neo-conservative” approach permits us to submit the traditionalist option to an interrogation that can best examine its limitations and unintended consequences ―namely: what would a modern analogue of tradition consist of?

Finally, I gave the following nine suggestions which will enable our judicial system to administer timely justice to our citizens. 1) Judges and members of the bar should consider how to limit the number of adjournments being sought. 2) E-judiciary must be implemented in our courts. 3) Cases should be classified and grouped according to their facts and relevant laws. 4) Experts in specialized branches of law such as military law, service matters, taxation and cyber law should be appointed as judges. 5) The quality of legal education in all our universities should be improved on the pattern of law schools. 6) An exemplary penalty should be imposed on those seeking undue adjournments and initiating frivolous litigation. 7) Judges of high courts and district courts may follow the suggested model for the Supreme Court and enhance the number of cases decided by them by voluntarily working extra hours on working days and Saturdays. 8) ‘Multi sessions in courts’ should be instituted, with staggered timings, to enhance capacity utilization with additional manpower and an empowered management structure. 9) A National Litigation Pendency Clearance Mission should be created for a two-year operation for time-bound clearance of pending cases.

A person is frequently the victim of his or her own insecurities and latent fears. I need to cease being fretful of a changing world and worried that I will not stack up to the exemplary example established by my forefathers for living life brilliantly. I must stop simply observing life and cease the willful act of disconnecting myself from the pulse of this great nation. I aspire to seek connection with other people, smoother myself in nature’s insurmountable beauty, and work to preserve high-minded ideas and the altruistic purposes this nation founded. Only by freeing myself from a life of self-absorption and by exhibiting profound appreciation for the surrounding world can I ascertain a decisive meaning in life. By recognizing my miniscule place in the world, I will come to terms with the purpose of existence, and only by understanding and accepting my purpose, will I know how to feel right about what I am. Only by understanding my place in history and my tiny role in the continuation of civilization will I come to appreciate all of humanity. I must put my shoulder to the wheel and stop ducking out of performing all exacting tasks.

An exemplary son of Sicilian immigrants, he worked hard and made big plans. At seventeen he was already an insurance agent and engaged to Josie, a sweet local girl; he anticipated a flourishing American life, a happy family, a prosperous business. But three nights after Mardi Gras, Josie had a dream. She dreamed that evil was about to descend on the neighborhood. She was prescient. Frank’s life was about to become a nightmare.

By being with her and involving her. • Plan time to spend with her alone. • Develop common interests with her. • Let her know how she can help you/work along side you. • Call her from work. • Tell her about what you do. By seeking to understand her and help her. •Ask what she did today and then listen. • Inquire as to her well-being and then pay attention. • Plan a regular time to talk about her concerns and then pray/study/and help her find solutions. • Ask her how you can pray for her. • Pray with her. • Assist her when she needs it. By appreciating her. • Thank God for her. • Think and verbalize specific qualities or deeds that you are thankful for. • Speak well of her to others. • Leave her a note of appreciation. By treating her special compared to others. • Open doors for her. • Plan dates. • Put her “needs” and desires above others. • Show her non-sexual affection. • Be sexually intimate with her, focusing most on her enjoyment. By revealing yourself to her. • Communicate your thoughts, perspectives, and goals to her. • Let her know how she can pray for you.

Media City, Dubai, UAE – Kazema Portable Toilets, one of the leading suppliers of plastic portable toilets, GRP portable toilets and sinks, and other portable sanitation equipment today, this week excitedly announced they have been named a finalist for their entry into the “RSA Customer Focus of the Year Award’ at the Gulf Capital SME Awards 2017. With all portable products being made from high quality, durable materials that can withstand the demands of sanitation, Kazema Portable Toilets carries a wide variety of ancillary products and accessories designed to assist business owners in earning more. Now in its 6th year as a regarded small to mid-sized business recognition awards ceremony, the SME Awards proudly identify startups, innovative SMES with exemplary products and services, SMEs which invest in their employees’ environment and customer strategy, and also the visionary entrepreneurs at the helm. “We’ve created a portable solution that is compatible with any business looking to add depth, expansion, and productivity to their operation,” said Raj, Founder and Owner of Kazema Portable Toilets. “We provide our clients with professional support worldwide that enables them to supply clients locally with our product, as well as harness it for widespread exportation.” Recognized for their high-stock, ready-to-use durable product today, Kazema Portable Toilets is one of the front-runners for their SME awards category. Kazema beat out hundreds in the category to be regarded as a finalist for their entrepreneurial solution to a problem every person encounters daily. “We are passionate about our work here at Kazema Portable Toilets, and we are honored to be named a finalist in such a reputable competition,” said Raj. “We want to thank SME for the recognition, and look forward to winning our category.

I have known many people who have been incredibly successful in life. It was not necessarily because they had immense talent, brilliance, an expensive education, or exemplary skills. It was because they had an extraordinary attitude to take on life with love, passion, conviction, consistency, and hard work. What they all had in common was getting their minds right and becoming positive thinkers—which activated their potential to achieve remarkable things and build strong relationships.

David and Neil were MBA students at the Wharton School when the cash-strapped David lost his eyeglasses and had to pay $700 for replacements. That got them thinking: Could there be a better way? Neil had previously worked for a nonprofit, VisionSpring, that trained poor women in the developing world to start businesses offering eye exams and selling glasses that were affordable to people making less than four dollars a day. He had helped expand the nonprofit’s presence to ten countries, supporting thousands of female entrepreneurs and boosting the organization’s staff from two to thirty. At the time, it hadn’t occurred to Neil that an idea birthed in the nonprofit sector could be transferred to the private sector. But later at Wharton, as he and David considered entering the eyeglass business, after being shocked by the high cost of replacing David’s glasses, they decided they were out to build more than a company—they were on a social mission as well. They asked a simple question: Why had no one ever sold eyeglasses online? Well, because some believed it was impossible. For one thing, the eyeglass industry operated under a near monopoly that controlled the sales pipeline and price points. That these high prices would be passed on to consumers went unquestioned, even if that meant some people would go without glasses altogether. For another, people didn’t really want to buy a product as carefully calibrated and individualized as glasses online. Besides, how could an online company even work? David and Neil would have to be able to offer stylish frames, a perfect fit, and various options for prescriptions. With a $2,500 seed investment from Wharton’s Venture Initiation Program, David and Neil launched their company in 2010 with a selection of styles, a low price of $95, and a hip marketing program. (They named the company Warby Parker after two characters in a Jack Kerouac novel.) Within a month, they’d sold out all their stock and had a 20,000-person waiting list. Within a year, they’d received serious funding. They kept perfecting their concept, offering an innovative home try-on program, a collection of boutique retail outlets, and an eye test app for distance vision. Today Warby Parker is valued at $1.75 billion, with 1,400 employees and 65 retail stores. It’s no surprise that Neil and David continued to use Warby Parker’s success to deliver eyeglasses to those in need. The company’s Buy a Pair, Give a Pair program is unique: instead of simply providing free eyeglasses, Warby Parker trains and equips entrepreneurs in developing countries to sell the glasses they’re given. To date, 4 million pairs of glasses have been distributed through Warby Parker’s program. This dual commitment to inexpensive eyewear for all, paired with a program to improve access to eyewear for the global poor, makes Warby Parker an exemplary assumption-busting social enterprise.

November 30th What do you know? For once I favourably surprise myself. After I'd read Howard's exemplary "White Ship" on Friday night and spent yesterday idling about in Providence - woolgathering, I suppose - I've finally made up my mind to sit down and attempt to lick this novel into some kind of functional shape. The central character I'm thinking, is a young man in his early thirties. He's well educated, but if forced by economic circumstance to leave his home in somewhere like Milwaukee (on the principle of writing about somewhere that you know) to seek employment further east. I feel I should give him a name. I know that details of this sort could wait until much later in the process, but I don't feel able to flesh out his character sufficiently until I've at least worked out what he's called. There's been a twenty minute pause between the end of the foregoing sentence and the start of this one, but I think his first name should be Jonathan. Jonathan Randall is the name that comes to me, perhaps by way of Randall Carver. Yes, I think I like the sound of that. So, young Jonathan Randall realises that his yearnings for a literary life have to be put aside to spare his parents dwindling resources, and that he must make his own way in the world, through manual labour if needs be, in order to become the self-sufficient grownup he aspires to be. During an early scene, perhaps in a recounting of Jonathan's childhood, there should be some striking incident which foreshadows the supernatural or psychological weirdness that will dominate the later chapters. Thinking about this, it seems to me that this would be the ideal place to introduce the bridge motif I've toyed with earlier in these pages: since I'm quite fond of the opening paragraphs that I've already written, with that long description of America as a repository for all the world's religious or else occult visionaries, I think what I'll do is largely leave that as it is, to function as a kind of prologue and establish the requisite mood, and then open the novel proper with Jonathan and a school friend playing truant on a summer's afternoon at some remote and overgrown ravine or other, where there's a precarious and creaking bridge with fraying ropes and missing boards that joins the chasm's two sides. I could probably set up the story's major themes and ideas in the two companions' dialogue, albeit simply expressed in keeping with their age and limited experience. Perhaps they're talking in excited schoolboy tones about some local legend, ghost story or piece of folklore that's connected with the bridge or the ravine. This would provide a motive - the eternal boyish fascination with the ghoulish - for them having come to this ill-omened spot while playing hooky, and would also help establish Jonathan's obsession with folkloric subjects as explored in the remainder of the novel.

When we drug ourselves to blot out our soul's call, we are being good Americans and exemplary consumers. We're doing exactly what TV commercials and pop materialist culture have been brainwashing us to do from birth. Instead of applying self-knowledge, self-discipline, delayed gratification and hard work, we simply consume a product.

The Church condemned and suppressed his work, and probably destroyed a lot of it. In the 1880s, two Latin manuscripts of Eckhart’s were found. Since 1980 the Dominican Order has sought to reveal that Eckhart was an exemplary Christian mystic and priest.

I wore my best clothes. I prepared a hand-written letter for the judge. I worked to create a report card that many parents of exemplary children would have envied. But I allowed none of these good decisions to refine me; I was as insidiously rebellious as ever. I was determined nothing could change me. I was set in my ways. My heart was hardened, my beliefs were set, nothing could sway them. My positive actions were nothing but a way to preserve myself and mitigate my punishments. On the outside, people thought I was doing better, but every good decision that I made was superficial. I did what I needed to do so my love affair with drugs might continue lustfully.

In 2002, with a new understanding of what makes a great place to work, Patty and I made a commitment. Our number one goal, moving forward, would be to do everything we could to retain the post-layoff talent density and all the great things that came with it. We would hire the very best employees and pay at the top of the market. We would coach our managers to have the courage and discipline to get rid of any employees who were displaying undesirable behaviors or weren’t performing at exemplary levels. I became laser-focused on making sure Netflix was staffed, from the receptionist to the top executive team, with the highest-performing, most collaborative employees on the market.

Already embittered at being separated from loved ones, slaves on the frontier grew 'mean.' Planters, eager to get on with the work at hand, often countered the slaves' discontent by pressing them with greater force, only to find that slaves called their bet and then raised the stakes, resisting with still greater force. As the struggle escalated, planters discovered that even their best hands became unmanageable. One planter noted that his previously compliant slaves evinced 'a general disregard (with a few exceptions) of orders . . . and an unwillingness to be pressed hard at work.' In the face of festering anger, planters struggled to sustain the old order. Drawing on lessons of mastership that had been nearly two hundred years in the making on the North American mainland, planters instituted a familiar regime: they employed force freely and often; created invidious divisions among the slaves; and exacted exemplary punishments for the smallest infraction. If they sometimes extended the carrot of privilege, the stick was never far behind. The results were violent and bloody, as slave masters made it clear that slaves, by definition, had no rights they need respect. The plantation did not just happen; it had to be made to happen. Planter authority did not transplant easily. Relations between masters and slaves teetered toward anarchy on the cotton frontier. In some places, negotiations between owners and owned became little more than hard words and angry threats. Rumors of rebellion seemed to be everywhere. 'Scarcely a day passes,' observed Mississippi's territorial governor in 1812, 'without my receiving some information relative to the designs of those people to insurrect.' While few rebelled, some joined gangs of bandits and outlaws who resided in the middle ground between the westward-moving planters and the retreating Indians. On the plantations, slave masters saw sabotage everywhere - in broken tools, maimed animals, and burned barns. Slaves regularly took flight to the woods, and a few, eager to regain the world they had lost, tried to retrace their steps to Virginia or the Carolinas. It was a doubtful enterprise, and success was rare. Recaptured, they faced an even grimmer reality than before.

Years ago, I received a call from a paramedic I had known for a long, long time. He was a true believer; a provider in it to do good more than to do well. By the tone of his voice, I could tell he was in some serious trouble. His voice did not lie. He was. It seemed that some years earlier he had suffered an injury off the job. The injury resulted in several surgeries and months of painful recovery, physical rehabilitation, and pain medicine. It started as an as-needed remedy for intense pain but before long became a physical necessity. When the actual pain no longer necessitated the monthly refills, the feigned pain took over. When that excuse had run its course, new injuries and favors from friends took over. The cycle had begun. Back at work, he became adept at leading his double life; on the job he was clean, sober, and clear-headed, but off-duty the pills took over. The decline was slow, but steady. It would not be long before he would lose all control. One day, on a call with the entire crew, he found himself in the home of a patient whose medicine cupboard was a veritable treasure trove of pain killing goodies. Jackpot! While logging all of the medicines, it was easy to drop a full bottle of a certain pain killer into his pocket, and he did…completely undetected. The patient was transported, and the scene was cleared, and his addiction would be fed for a little while longer. Nobody would ever know. However, as he exited the scene with his supervisor, he was struck with a blunt and harsh realization: This is not who I am and it’s not who I want to be! While still at the curbside, in front of the patient’s home, he pulled the bottle from his pocket, handed it to his supervisor, and admitted sincerely: “I have a problem. I need help.” His supervisor considered the heartfelt and painfully honest plea for help, but the paramedic was summarily fired from a job where he had an impeccable record of exemplary service for nearly two decades. He was stripped of his Paramedic license and reported to local authorities and was charged with multiple felonies by the District Attorney. That was the response from his supervisor and the rest of the morally superior lemmings up the chain of command. He asked for help, and they fucked him…because they were afraid of what actually helping him might look like to the outside world. Not once was he offered treatment or an ounce of compassion. He asked for help; now he was looking at serious prison time. This brings us to the frightened and helpless tone in his voice when he called me. Thankfully, his story ends with the proper treatment: A new career and the entire criminal case being dismissed (he had a great lawyer). Unfortunately, similar stories continue to play out in agencies, both public and private, all across America and they do not, or will not, end so well.

He seemed surprised to hear from me now, his tone holding a note of shock. “Saint, how are you? What can I do for you?” “Kenneth. I just heard about the new volunteer counselor. I was hoping to get a copy of his credentials. As you know, the situation with some of the kids is pretty tenuous and new people scare them,” I said. “Oh! Didn’t you know he was coming? He said he had been approved months ago but he had delayed his start date due to traveling out of state for a family death. His name is Roland Cunningham. He’s been a high school counselor for fifteen years and now he’s semi-retired and wants to give back. He says that he saw so many gay kids who needed an ear.” I rolled my eyes so hard I almost hurt myself and Rio frowned at me questioningly. I shook my head and pulled in one deep breath before I spoke. “No, he hasn’t been approved for months. I’ve never heard of him. I suspect he’s a spy who belongs to Clay Greene.” I could hear Kenneth suck air, then chuckle disbelievingly. “Oh, no, Saint. That’s impossible. He had a copy of a volunteer application that you signed and dated in January. You probably just forgot, I know you’ve had a lot on your mind with your sister and everything.” I heard him click his tongue and had to work to not reach through the phone and wring his neck. “He’s going to make sure the kids have someone else to talk to. Don’t worry about it, I’m taking care of everything.” Rio’s frown had morphed into mild alarm, and I wasn’t sure what my face was doing that was causing it but whatever it was must have been interesting. He edged closer as I took several deep breaths. “Kenneth. Listen to me. You need to be cautious. Have you seen the security reports from Mr. Rao? Did make sure you let him know about this Cunningham? Did you run the background check?” “I glanced through the reports, yes, but no, I didn’t tell him about Roland. Mr. Rao is the night guard and Roland is scheduled for afternoons.” He chuckled lightly. “I didn’t see the overlap.” I did not grind my teeth, but it was a near thing. Rio hovered, not touching me, which I was grateful for. Once I got off this phone I was going to go off. “What about the background check, Ken? You know the background check policy.” “Oh, yes,” Kenneth said. “We did the background check. Completely clean, exemplary record with several awards from his career. Really, you need to calm down. I have it all under control.” “Right,” I said. “Well, I’ll let you get back to it then, Ken. Thank you.” I hung up before Kenneth could reply and Rio looked at me warily. “I am going to have him kicked off the board so fast his fucking head is going to spin. Shouldn’t be too hard, it’s full of ball bearings and broken gravel,” I snarled. “So that didn’t go well,” Rio observed quietly. He was still hovering, clearly unsure of how best to handle me.

You see, we keep trying to bring God down to our own level, to our own limited range. We’ve shrunk him to the point that we’ve made him human; we have endowed him with all our own imperfections, all our own defects. The way we’ve made him, he’s neither almighty, nor just, nor compassionate. I’m not saying that there isn’t a God, I’m not saying that I don’t believe in God, it’s just that I believe that God is something so immense that it cannot fit inside the human mind. Just think of the ants that toil to make their subterranean corridors, coming and going in ranks, exemplary in their obedience to age-old rules. Man comes along and carelessly steps on their work, savagely scattering the fruits of their labour. What would the ants say if they could think? That a cataclysm had occurred? That some angry god was punishing them, and all sorts of other nonsense. Because the ants are so tiny and weak in comparison to man, that they can’t comprehend his actions; they simply sense his presence. And yet ants existed before man, and the difference between them is comparable and understandable. There’s no means of comparing man with what he calls God. We don’t have the ability to understand him, we simply suspect his existence.

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Jacob the smith has made swords for me in the past and his work is exemplary.

A minister may be diligent in his work, regular in his family, resident with his people and attentive to them, and in many respects exemplary in his outward conduct, and yet not preach Jesus Christ, and him crucified.”32

Diane Louise Jordan Diane Louise Jordan is a British television presenter best known for her role in the long-running children’s program Blue Peter, which she hosted from 1990 until 1996. She is currently hosting BBC1’s religious show, Songs of Praise. Also noted for her charity work, Diane Louise Jordan is vice president of the National Children’s Home in England. When in late 1997 I was invited by the Right Honorable Gordon Brown, Chancellor of the Exchequer, to sit on the Diana, Princess of Wales Memorial Committee, I was clueless as to why I’d been chosen. I was in the middle of a filming assignment in the United States when the call came through. Sitting on the bed in my New York hotel room, still with the receiver in my hand after agreeing to the chancellor’s request, I kept asking myself, “Why me?” The rest of the committee seemed to me to be high fliers of great influence or closely related to her. I was neither. I didn’t fit. But, perhaps, that’s the point. A lot of us think we don’t fit, don’t believe we’re up to much. Yet the truth is we’re all part of something big, and we’re all capable of inspiring others to be the best that they can be. This is what Princess Diana believed. The Princess influenced and inspired many through her life, and now I had an opportunity to be part of something that ensured her influence would continue. It was out responsibility as the Memorial Committee to sift through more than ten thousand suggestions by the British public to find an appropriate memorial to the life and work of the Princess. It was unanimously felt that the memorial should have lasting impact and reflect the many facets of Diana, so we came up with four commemorative projects: the Diana Nurses, a commemorative 5 pound coin, projects in the Royal Parks, and the Diana, Princess of Wales Memorial Award, for young people between the ages of eleven and eighteen. The Diana Award, as it is now known, was set up to acknowledge and support the achievements of young people throughout Britain. Each year the award is given to individuals or groups who have made an outstanding contribution to their community by improving the lives of others, especially the more vulnerable, or by enhancing the communities in which they live. The Diana Award is also given to those who’ve shown exemplary progress in personal development, particularly if it involves overcoming adversity. I’ve been associated with the Diana Award since it was established in 1999. And now, as a trustee, I’m extremely honored to be further involved, as I believe that the award holders are a living part of the late Princess’s legacy. They represent the kind of brave, caring, idealistic values Diana admired and championed. Like the late Princess, this award simply shines a light on what is already there, already being achieved. It’s as if Diana herself is telling the recipients how fantastic they are. The Princess said her job was to love people, and through this award she is still doing that. Recently, I was at an award holders ceremony. I was overwhelmed to be in an environment surrounded by beautiful young people committed to wanting the best. Like Princess Diana, they all demonstrate, in their individual ways, that when we strive to do our best, whether by overcoming personal adversity or contributing to the well-being of others, it changes us for the better. We see a glimpse of how we could all be if, like Diana, we have the courage to expose our hearts.

Leaders must ask themselves, “What do I stand for? What are the principles that guide me in my day-to-day work and keep me here in this job, doing this work, and supporting these people?” Once affirmed, leaders must act out their values, demonstrating what they mean.

Human mortality linked to the human ability consciously to choose how to act by exhibiting free will, humility, hard work, kindness, and compassion provide exemplary opportunities to learn and develop self-discipline.

Thirty years later, his regime had accomplished its historical task. Economic development had transformed Spanish society, radical mass politics had been extinguished, and democracy was no longer hazardous for capital. So completely had the dictatorship done its work that a toothless Bourbon socialism was incapable even of restoring the republic it had overthrown. In this Spanish laboratory could be found a parabola of the future, which the Latin American dictators of the 1970s – Pinochet is the exemplary case – would repeat, architects of a political order in which electors, grateful for civic liberties finally restored, could be trusted henceforward not to tamper with the social order. Today the Spanish template has become the general formula of freedom: no longer making the world safe for democracy, but democracy safe for this world.

Leiderman, his lawyer, scrambled to get Royal a lesser sentence, perhaps some kind of house arrest so he could continue working and going to school. He was frustrated with the law on this matter. “We’re over-criminalizing childish mischief,” he said. “A twelve-year-old with moderate knowledge of computers could have signed up for a VPN and used this SQL tool Havij and, with the instructions he had, done this attack. [Royal] has lived an exemplary life, and gets what he did. We don’t need to be locking people like that up.

A good but plain-Jane drill you prob’ly know pits the shooter against two to four standard IDPA/ USPSA cardboard torso targets. Using a shot-timer like the PACT Club Timer III, from the beep, put two rounds in each, slow enough to assure all hits are in top-scoring zones. Check your elapsed times. Push faster until you start dropping rounds outside the sweet spots, then back off, slow down and work your way up again. Maybe you integrate a reload. It’s sound, but it lacks panache. Kick it up. Between and around those full-size cardboards, add in half-size*, and some 10" and 5" mini-torsos**. Vary your drills; don’t just shoot left-to-right and back again. Shoot the little guys first, then the larger ones or vice versa or “Connor-versa,” which appears to onlookers to be a spazz-pattern. It is actually coldly calculated — by a spazz. Me. The variety is healthy. You can snap-shoot the full and half-size targets, but the minis force you to concentrate, bear down and get squinty. Sure, program reloads in too, and switching from right to left hand. Now add more fun with malfunction drills: Say you have 10 identical 15-round magazines and six inert dry-fire rounds. In six mags, stagger placement of duds, like second round in one, sixth round in another, blah-blah. Then mix the mags up so you don’t know where the surprises are. And on the timer, give yourself no slack for correcting your malf’s. Now for the spicy stir-fry sauce: Between sweeps of the targets, while gripping your pistol in one hand, bring your other hand back, touch your thumb to your nose, waggle your fingers vigorously, and shout as loudly as possible “O ye sinners, now shall ye repent! Let the Great Slaying begin!” or, “For freedom, Fritos and chicken-fried steak!” or, “Back awaaay from the bulgogi and nobody gets hurt!” Note: Never mess with my bulgogi. Never. Or, try shouting “I love you and blood sausage too!” — but shout it in German; makes it confusing and terrifying. Ich liebe dich und blutwurst auch! Exercising exemplary muzzle control and strictly observing all range safety protocols, slump your shoulders, hang your head and slowly turn around, looking dazed, lost, spaced-out ... Then, by degrees, “recover consciousness” and smile. It’s unlikely anyone will be there by this point, so that smile can be very genuine. If any looky-lou’s are still present, they’ll prob’ly be frozen like deer caught in headlights. Perfecto! If you see me at the range and I’m munchin’ a sammich and sippin’ coffee, stop and say howdy. But if I’m shooting drills, well ... Trouble not, etcetera. Connor OUT

The vote only empowers you to represent abilities, whereas the beauty of work and actuality of capability qualify you as a true leader; otherwise, the majority vote is just a power game, not insight.” Ziauddin Khawaja, known as Ziauddin Butt, in the military coup against the elected Prime Minister of Pakistan, Nawaz Sharif, on October 12, 1999, under secret and mutual interests, assured the four corps commanders of that time of their loyalty to the army and in favor of General Musharraf. Military treachery was preferred over democratic values and the constitutional protection of the elected Prime Minister. If General Butt was a patriot, the worst general in history, Musharraf, would never have dared to hand over our beloved country to foreign forces. Every general tries to be a patriot and a hero after retirement. As many generals as there were in Pakistan and they broke, abrogated, or suspended the constitution from any angle, they were and are complete traitors to the Pakistani state, nation, and constitution, but also to the morale of the great forces, along with the traitorous judges of the judiciary, who participated equally. Not repeating such factors is a nation’s survival; otherwise, there will be no uniforms and no freedom. Staying within every institution’s limits is patriotism; give exemplary proof of your patriotism, and you are all subservient to the Constitution and those elected under the Constitution. Your oath is your declaration of respect and protection of democratic values; its violation is treason against the country and nation. On the other hand, Pakistani political parties and their leadership do not qualify in the context of politics since, if they are in power or opposition, they seek favor from the Armed Forces for their democratic dictatorship. The honest fact is that Pakistanis neither wanted nor wished to establish real democratic values and their enforcement. Lawmakers are unqualified and incapable of fulfilling the context of the Constitution, which is the essence of a pure and honest democracy with fair and transparent elections as per the will of voters, which never happened in Pakistan. Examples are visible and open to the world, even though no one feels sorry or ashamed for such an immoral, illegitimate, and unconstitutional mindset and trend of the Pakistani leadership of all political parties. Huge and widespread corruption is a threat to the Pakistani economy and people’s prosperity. IMF support and other benefits go into the hands of corrupt officials instead of prioritizing the well-being of society or individuals. Imposing taxes without prosperity in society and for people who already live below the poverty line is economic violence, not a beneficial impact. The fact is bare that the establishment misuses leaders and leaders misuse the establishment, which has become a national trend; consequently, state, nation, and constitution remain football for them, and they have been playing it for more than seven decades, losing the resources of land and people for their conflicts of interest. I can only suggest that you stop such a game before you defeat yourself.

Veeraloka Book House - A Center point of Kannada Writing 207, 2nd Floor, 3rd Main Rd, Chamrajpet, Bengaluru, Karnataka 560018 Call – +91 7022122121 Veeraloka kannada bookshop is a famous objective for admirers of Kannada writing, known for its rich assortment and commitment to advancing territorial works. Arranged in the core of Karnataka, this notable bookshop fills in as a social guide, offering perusers admittance to probably the best works in Kannada writing. Whether you're an enthusiastic peruser, an understudy, or a specialist, Veeraloka Book House has turned into the go-to put for anybody looking for quality Kannada books. A Tradition of Kannada Writing Veeraloka Book House was established with the mission of safeguarding and advancing Kannada writing. Throughout the long term, it has become something other than a bookshop — it has transformed into a social establishment. The book shop invests heavily in being one of only a handful of exceptional spots where one can track down uncommon and exemplary works, contemporary books, and instructive materials across the board place. It has contributed altogether to supporting the Kannada language by making writing open to perusers of any age and foundations. A Tremendous Assortment One of the greatest draws of Veeraloka Book House is its broad assortment of books. The shop brags a wide cluster types, including verse, books, verifiable works, life stories, expositions, and examination materials. From the compositions of antiquated Kannada artists like Pampa and Ranna to current creators like Kuvempu, U.R. Ananthamurthy, and Girish Karnad, Veeraloka Book House takes care of a wide range of scholarly preferences. Other than writing, the shop additionally offers reading material, scholarly works, youngsters' writing, and books on way of thinking, otherworldliness, and self-advancement. This guarantees that the bookshop isn't just for easygoing perusers yet in addition for researchers and understudies looking for information on a large number of subjects. Support for Arising Scholars Veeraloka Book House has likewise turned into a stage for maturing writers. The book shop frequently has book dispatches, verse readings, and scholarly conversations, offering new essayists a chance to introduce their work to a more extensive crowd. This has made the bookshop a huge piece of Karnataka's scholarly biological system. By supporting arising creators, it guarantees that the fate of Kannada writing keeps on thriving. Local area Commitment and Occasions Aside from being a spot for purchasing books, Veeraloka kannada bookshop assumes a vital part in drawing in with the neighborhood local area. The book shop oftentimes arranges scholarly occasions, studios, and conversations, welcoming perusers, authors, and learned people to share their adoration for Kannada writing. These occasions advance perusing as well as encourage a feeling of social character and pride among Kannada speakers. Online Presence With regards to present day patterns, Veeraloka kannada bookshop has embraced the computerized world by making its assortment accessible on the web. This permits Kannada perusers from across the globe to get to their number one books with only a couple of snaps. The web-based entry is easy to understand and gives definite portrayals of each book, guaranteeing that clients have a simple and consistent shopping experience. End Veeraloka Book House is something other than a book shop; it is an image of Karnataka's rich scholarly legacy. With its wide assortment, support for arising essayists, and profound commitment with the local area, the shop keeps on being a treasured spot for anybody energetic about Kannada writing. Whether you visit face to face or peruse its broad web-based assortment, Veeraloka Book House offers an advancing encounter for all book sweethearts.

Trauma constantly confronts us with our fragility and with man's inhumanity to man but also with our extraordinary resilience. I have been able to do this work for so long because it drew me to explore our sources of joy, creativity, meaning, and connection - all the things that make life worth living. I can't begin to imagine how I would have coped with what many of my patients have endured... and despite all their suffering many have gone on to become loving partners and parents, exemplary teachers, nurses, scientists, and artists.

But that is all in the future. These days, the local newspaper publishes an endless stream of stories about drug arrests, shootings, drunk-driving crashes, the stupidity of local politicians, and the lamentable surplus of “affordable housing.” Like similar places, the town is up to its eyeballs in wrathful bitterness against public workers. As in, Why do they deserve a decent life when the rest of us have no chance at all? It’s every man for himself here in a “competition for crumbs,” as a Fall River friend puts it. For all that, it is an exemplary place in one respect: as a vantage point from which to contemplate the diminishing opportunities of modern American life. This is the project of Fall River Herald News columnist Marc Munroe Dion, one of the last remaining practitioners of the working-class style that used to be such a staple of journalism in this country. Here in Fall River, the sarcastic, hard-boiled sensibility makes a last stand against the indifference of the affluent world. Dion pours his acid derision on the bike paths that Fall River has (of course) built for the yet-to-arrive creative class. He cheers for the bravery of Wal-Mart workers who, it appears, are finally starting to stand up to their bosses. He watches a 2012 Obama-Romney debate and thinks of all the people he knows who would be considered part of Romney’s lazy 47 percent—including his own mother, a factory worker during World War II who was now “draining our country dry through the twin Ponzi schemes of Social Security and Medicare.”16 “To us, it looks as though the city is dissolving,” Dion wrote in late 2015. As the working-class apocalypse takes hold, he invites readers to remember exactly what it was they once liked about their town. “Fall River used to be a good place to be poor,” he concludes. “You didn’t need much education to work, you didn’t need much money to live and you knew everybody.” As that life has disappeared, so have the politics that actually made some kind of sense; they were an early casualty of what has happened here. Those who still care about the war of Rs and Ds, Dion writes, are practicing “political rituals that haven’t made sense since the 1980s, feathered tribesmen dancing around a god carved out of a tree trunk.”17

November 30th What do you know? For once I favourably surprise myself. After I'd read Howard's exemplary "White Ship" on Friday night and spent yesterday idling about in Providence - woolgathering, I suppose - I've finally made up my mind to sit down and attempt to lick this novel into some kind of functional shape. The central character I'm thinking, is a young man in his early thirties. He's well educated, but is forced by economic circumstance to leave his home in somewhere like Milwaukee (on the principle of writing about somewhere that you know) to seek employment further east. I feel I should give him a name. I know that details of this sort could wait until much later in the process, but I don't feel able to flesh out his character sufficiently until I've at least worked out what he's called. There's been a twenty minute pause between the end of the foregoing sentence and the start of this one, but I think his first name should be Jonathan. Jonathan Randall is the name that comes to me, perhaps by way of Randall Carver. Yes, I think I like the sound of that. So, young Jonathan Randall realises that his yearnings for a literary life have to be put aside to spare his parents' dwindling resources, and that he must make his own way in the world, through manual labour if needs be, in order to become the self-sufficient grownup he aspires to be. During an early scene, perhaps in a recounting of Jonathan's childhood, there should be some striking incident which foreshadows the supernatural or psychological weirdness that will dominate the later chapters. Thinking about this, it seems to me that this would be the ideal place to introduce the bridge motif I've toyed with earlier in these pages: since I'm quite fond of the opening paragraphs that I've already written, with that long description of America as a repository for all the world's religious or else occult visionaries, I think what I'll do is largely leave that as it is, to function as a kind of prologue and establish the requisite mood, and then open the novel proper with Jonathan and a school friend playing truant on a summer's afternoon at some remote and overgrown ravine or other, where there's a precarious and creaking bridge with fraying ropes and missing boards that joins the chasm's two sides. I could probably set up the story's major themes and ideas in the two companions' dialogue, albeit simply expressed in keeping with their age and limited experience. Perhaps they're talking in excited schoolboy tones about some local legend, ghost story or piece of folklore that's connected with the bridge or the ravine. This would provide a motive - the eternal boyish fascination with the ghoulish - for them having come to this ill-omened spot while playing hooky, and would also help establish Jonathan's obsession with folkloric subjects as explored in the remainder of the novel.

In the main company, a leading automobile producer, working conditions are modern and even exemplary. There is no conveyor belt as such, but rather moving islands, on each of which an automobile body stands on a hydraulic platform. This is adjusted by computer to the body size of the assembler, and so meets the highest ergonomic standard, as does the sprung wooden floor. Two hundred metres away, where the axles are assembled, things are very different: assembly line work, no air conditioning, concrete floors, no ergonomic measures, less money and weaker social benefits.

Until then, she said, she'd always admired her children's rational detachment from events that concerned others, as if this were proof of a superior constitution. To be sure, they were exemplary people - in their habits of consumption, politics and donations and voluntary work. They lived their lives with textbook goodness. But they didn't know that goodness might take the form of harsh words, that anger might be the guardian of the weak.

I have met many military men in my life. I have known marshals, generals, commanders and governors, the victors of numerous campaigns and battles. I’ve listened to their stories and recollections. I’ve seen them poring over maps, drawing lines of various colours on them, making plans, thinking up strategies. In those paper wars everything worked, everything functioned, everything was clear and everything was in exemplary order. That’s how it has to be, explained the military men. The army represents discipline and order above all. The army cannot exist without discipline and order. So it is all the stranger that real wars–and I have seen several real wars–have as much in common with discipline and order as a whorehouse with a fire raging through it. Dandelion, Half a Century of Poetry

integrity in life and work. A healthy society is one in which such exemplary types draw the public toward them purely by the force of their example.

Adab carried a weight in the Islamic world similar to that of paideia in the Greco-Roman world. It represented a peak of human achievement, and insisted that this peak could be reached by the privileged few—through education and through following exacting codes of deportment modeled on the behavior of exemplary persons. In the words of my Berkeley colleague Barbara Metcalf, adab was based on “the concept of the well-constructed life.”2 The notion of the “well-constructed life” had come to hold a particular fascination for me when I dealt with the moralists of the Roman Empire and their elite readers. These moralists challenged members of the elites to put their lives in order by self-discipline and by recourse to trusted mentors. I wondered how a similar system of moral grooming worked in another major civilization, that of Islam.

lgerians, however, for whom Camus had once played an exemplary role, reread his early novel in a more critical light when the writer visited Algeria in the 1950s, only to speak out there against the Algerian struggle for independence and in favor of federation with France. In an open letter to Camus in 1959, Ahmed Taleb, imprisoned at the time in France for activities connected with events in Algeria, wrote: Ten years ago we were a handful of young Algerians, seated at our school desks and imbued with your work. And, even if you were not our spiritual inspiration, you atleast provided for us a model of writing. ... Ten years have now elapsed and our disillusion with you is as great as our hopes once were. Much water has flowed under the bridges. Let us say rather much blood. And how many tears have fallen on the Algerian land that once inspired pages of such beauty from you.47

Algerians, however, for whom Camus had once played an exemplary role, reread his early novel in a more critical light when the writer visited Algeria in the 1950s, only to speak out there against the Algerian struggle for independence and in favor of federation with France. In an open letter to Camus in 1959, Ahmed Taleb, imprisoned at the time in France for activities connected with events in Algeria, wrote: Ten years ago we were a handful of young Algerians, seated at our school desks and imbued with your work. And, even if you were not our spiritual inspiration, you atleast provided for us a model of writing. ... Ten years have now elapsed and our disillusion with you is as great as our hopes once were. Much water has flowed under the bridges. Let us say rather much blood. And how many tears have fallen on the Algerian land that once inspired pages of such beauty from you.47

It does something to you when you are running close to what you perceive as our limit (back then, I still topped at 40 percent) and there is someone else out there who makes the difficult look effortless. It was obvious that his preparedness was several levels above our own. Captain Connolly did not show up to simply get through the program and graduate so he could collect some wings for his uniform and belong to the unspoken fraternity of supposed badasses at Fort Campbell. He came to explore what he was made of and grow. That required a willingness to set a new standard wherever possible and make a statement, not necessarily to our dumb asses, but to himself. He was respectful to all the instructors and the school, but he was not there to be led... Most people love standards. It gives the brain something to focus on, which helps us reach a place of achievement. Organizational structure and atta' boys from our instructors or bosses keep us motivated to perform and to move up on that bell curve. Captain Connolly did not require external motivation. He trained to his own standard and used the existing structure for his own purposes. Air Assault School became his own personal octagon, where he could test himself on a level even the instructors hadn't imagined. For the next nine days, he put his head down and quietly went about the business of smashing every single standard at Air Assault School. He saw the bar that the instructors pointed to and the rest of us were trying to tap as a hurdle to leap over, and he did it time and again. He understood that his rank only meant something if he sought out a different certification: an invisible badge that says, "I am the example. Follow me, motherfuckers, and I will show you that there is more to this life than so-called authority and stripes or candy on a uniform. I'll show you what true ambition looks like beyond all the external structure in a place of limitless mental growth." He didn't say any of that. He didn't run his mouth at all. I can't recall him uttering word one in ten fucking days, but through his performance and extreme dedication, he dropped breadcrumbs for anybody who was awake and aware enough to follow him. He flashed his tool kit. He showed us what potent, silent, exemplary leadership looked like. He checked into every Gold Group run, which was led by the fastest instructor in that school, and volunteered to be the first to carry the flag... His conditioning was clearly off the charts, and I'm not talking about the physical aspect alone. Being a physical specimen is one thing, but it takes so much more energy to stay mentally prepared enough to arrive every day at a place like Air Assault School on a mission to dominate. The fact that he was able to do that told me it couldn't possibly have been a one-time thing. It had to be the result of countless lonely hours in the gym, on the trails, and in the books. Most of his work was hidden, but it is within that unseen work that self-leaders are made. I suspect the reason he was capable of exceeding any and all standards consistently was because he was dedicated at a level most people cannot fathom in order to stay ready for any and all opportunities. p237

Scotland's contribution to American balladry is a subject which was either glossed over or neglected entirely by Cecil Sharp, the English folklorist and ballad collector, when he came over to the United States in search of traditional song poetry. Over here we are indebted to Sharp and to Miss Maud Karpeles for exploring the back country and helping us find what we had. Their visits were fruitful and their English Folk Songs from the Southern Appalachians is an exemplary work. But it is regrettable that a Scottish folklorist, familiar and in tune with Lowland traditions, was not close at hand to make a few claims of his own. Somebody needed to suggest that Scotland had as good a claim to half the British ballads Sharp collected in Tennessee, Virginia and North Carolina as England has. Somebody might have suggested that English Folk Songs from the Southern Appalachians is a misleading title - that British Folk Songs would have been more accurate. For, after all, the most authoritative editor in the business, Francis J. Child, had clearly recognised two national traditions in his monumental English and Scottish Popular Ballads, which is the keystone work on which all subsequent studies have been based.

This happens with special frequency to the writer, like Camus, who appeals directly to a generation’s image of what is exemplary in a man in a given historical situation. Unless he possesses extraordinary reserves of artistic originality, his work is likely to seem suddenly denuded after his death.

[My students} ... presented me with thoughtful and candid papers. They had examined their use of time and energy, reflected carefully on their relationship with those whose lives touched theirs (including the difficult and incompatible ones), scrutinied their performance as custodians of God's creation. All in all, it was exemplary work except for one thing: these were grim, dreary schedules that allowed no place for fun. No room for holy uselessness or the joyous and restorative wasting of time, a spiritual discipline that bears absolutely no resemblance to guilt-producing procrastination or avoidance of whatever the next step might be. If they were able to live out the plan that they laid out for themselves, they would be exemplary citizens, conscientious prayer-ers, and ecologically beyond reproach. but they would never have any fun.

The antinomians held that the only thing which mattered in religion was the inner light of faith, which was a direct gift of God’s grace. The more orthodox held that good works and exemplary behavior were also necessary, and were visible, outward evidence of true faith and godliness.

have met many military men in my life. I have known marshals, generals, commanders and governors, the victors of numerous campaigns and battles. I’ve listened to their stories and recollections. I’ve seen them poring over maps, drawing lines of various colours on them, making plans, thinking up strategies. In those paper wars everything worked, everything functioned, everything was clear and everything was in exemplary order. That’s how it has to be, explained the military men. The army represents discipline and order above all. The army cannot exist without discipline and order. So it is all the stranger that real wars–and I have seen several real wars–have as much in common with discipline and order as a whorehouse with a fire raging through it. Dandelion, Half a Century of Poetry

A husband who lords it over his wife does not really care for her as he should, but instead cares most about his own agenda. This kind of husband might also look down on others and have difficulty believing that they are capable (by God’s grace) of doing what they need to do and becoming what they need to become. He may be tempted to see himself as the only one who must make everything happen, instead of giving others a chance and trusting God to work. He also is usually lacking in personal and relational skills and the ability to recognize his own sin and shortcomings.

As a home or business owner in Pittsburgh, PA, you want to know you can count on local companies to deliver exemplary service at competitive prices. For decades, We have worked hard to live up to those standards. We're a family-owned company serving the Pittsburgh community, and we're on a mission to become your resident flooring repair and installation experts. Whether need to refresh your garage flooring or you're considering commercial epoxy in your business building, we've got you covered.

Our world needs men and women who are all of a piece, who are exemplary in their work, men and women without complexes, who are sober, serene, profoundly human, firm, understanding but intransigent in matters concerning Christ’s doctrine, courteous, just, loyal, cheerful, optimistic, generous, hard-working, simple, courageous ...

Great men have arisen for the German folk over the course of its history. The greatest German of all times is Adolf Hitler. The coming millennia will be an immortal monument to his deeds, to his exemplary life, to his teaching and to his human leadership. His work now already points beyond all concepts of time familiar to us. It is not deification, when the German folk gives this man unshakeable faith as their leader. It is only self-evident that the folk leadership created by Adolf Hitler can count on the faith of the German folk for all the future.

The British Library’s series of Crime Classics concentrates on stories associated with “the Golden Age of murder” , during which the formation of the Detection Club marked a valiant attempt to raise the standards of crime writing. Membership of the Club was by election, and confined to those authors whose work was regarded by their peers as exemplary. Edgar Wallace was among those not deemed eligible to join, because of his focus on writing thrillers rather than carefully plotted whodunnits. In terms of literary merit, his work was often slapdash, but neither Wallace nor his stories were ever lacking in energy or exuberance, and he is represented here by a tale written with his characteristic verve.

The unprecedented COVID19 disruptions have made these basics even more relevant and critical for success in life and at work.

Not unlike Mussolini in his early laissez-faire period with Alberto De Stefani, Hitler named as his first minister of finance the conservative Lutz Graf Schwerin von Krosigk. For a time, the Führer left foreign policy in the hands of professional diplomats (with the aristocratic Constantin von Neurath as foreign minister) and the army in the hands of professional soldiers. But Hitler’s drive to shrink the normative state and expand the prerogative state was much more sustained than Mussolini’s. Total master of his party, Hitler exploited its radical impulses for his own aggrandizement against the old elites and rarely (after the exemplary bloodbath of June 1934) needed to rein it in. Another suggested key to radicalization is the chaotic nature of fascist rule. Contrary to wartime propaganda and to an enduring popular image, Nazi Germany was not a purring, well-oiled machine. Hitler allowed party agencies to compete with more traditional state offices, and he named loyal lieutenants to overlapping jobs that pitted them against each other. The ensuing “feudal” struggles for supremacy within and between party and state shocked those Germans proud of their country’s traditional superbly trained and independent civil service. Fritz-Dietlof Count von der Schulenburg, a young Prussian official initially attracted to Nazism, lamented in 1937 that “the formerly unified State power has been split into a number of separate authorities; Party and professional organizations work in the same areas and overlap with no clear divisions of responsibility.” He feared “the end of a true Civil Service and the emergence of a subservient bureaucracy.” We saw in the previous chapter how the self-indulgently bohemian Hitler spent as little time as possible on the labors of government, at least until the war. He proclaimed his visions and hatreds in speeches and ceremonies, and allowed his ambitious underlings to search for the most radical way to fulfill them in a Darwinian competition for attention and reward. His lieutenants, fully aware of his fanatical views, “worked toward the Führer,” who needed mainly to arbitrate among them. Mussolini, quite unlike Hitler in his commitment to the drudgery of government, refused to delegate and remained suspicious of competent associates—a governing style that produced more inertia than radicalization. War provided fascism’s clearest radicalizing impulse. It would be more accurate to say that war played a circular role in fascist regimes. Early fascist movements were rooted in an exaltation of violence sharpened by World War I, and war making proved essential to the cohesion, discipline, and explosive energy of fascist regimes. Once undertaken, war generated both the need for more extreme measures, and popular acceptance of them. It seems a general rule that war is indispensable for the maintenance of fascist muscle tone (and, in the cases we know, the occasion for its demise). It seems clear that both Hitler and Mussolini deliberately chose war as a necessary step in realizing the full potential of their regimes. They wanted to use war to harden internal society as well as to conquer vital space. Hitler told Goebbels, “the war . . . made possible for us the solution of a whole series of problems that could never have been solved in normal times.

RESISTANCE AND SELF-MEDICATION Do you regularly ingest any substance, controlled or otherwise, whose aim is the alleviation of depression, anxiety, etc.? I offer the following experience: I once worked as a writer for a big New York ad agency. Our boss used to tell us: Invent a disease. Come up with the disease, he said, and we can sell the cure. Attention Deficit Disorder, Seasonal Affect Disorder, Social Anxiety Disorder. These aren't diseases, they're marketing ploys. Doctors didn't discover them, copywriters did. Marketing departments did. Drug companies did. Depression and anxiety may be real. But they can also be Resistance. When we drug ourselves to blot out our soul's call, we are being good Americans and exemplary consumers. We're doing exactly what TV commercials and pop materialist culture have been brainwashing us to do from birth. Instead of applying self-knowledge, self-discipline, delayed gratification and hard work, we simply consume a product. Many pedestrians have been maimed or killed at the intersection of Resistance and Commerce.

The word “canon” is derived from a Hebrew word signifying “reed” (qaneh) and by extension “measuring stick.” It enters into the Greek language as “canon” (kanon) with a wider semantic range signifying exemplary standards in relation to literary works, grammatical rules, and even certain human beings. The word was coined in the early church to indicate an absolutely authoritative, complete list of God-inspired books, which was the standard of truth (Athanasius, 39th Festal Letter). Although such a list was considered closed, it is clear that the creation of the canon did not happen in an instant. It had a long and complex history before such closure occurred. The historian Josephus (AD 95) describes a closed list of inspired books that had been authoritative for all Jews for centuries (Against Apion 8).

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I’d hate to interrupt this little budget superhero whisper party, but we should probably get this show on the road, don’t you think? It’s four hours and twenty-two minutes to sunrise,” I say with a flick of my focus to my watch. When I look up, the new guy’s head tilts as though he’s surprised by my quick calculation. Probably justified, given the dubious first impression. When I shift my gaze to Batman, his eyes are a narrow slash behind his mask. But I square my shoulders and raise my chin beneath, armoring myself against his judgment. “Well? The sooner we fix this, the sooner we never see each other again.” “Works for me, Blunder Barbie,” my wet-suited Dark Knight snaps. I catch the cadence of an accent despite his attempt to hide it, though I can’t place its origin. “Don’t drown, Budget Batman. What would Rhode Island do without your exemplary customer service skills and your empathetic medical diagnoses?

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