Expensive Attitude Quotes

Capitalist ideology in general, Zizek maintains, consists precisely in the overvaluing of belief - in the sense of inner subjective attitude - at the expense of the beliefs we exhibit and externalize in our behavior. So long as we believe (in our hearts) that capitalism is bad, we are free to continue to participate in capitalist exchange. According to Zizek, capitalism in general relies on this structure of disavowal. We believe that money is only a meaningless token of no intrinsic worth, yet we act as if it has a holy value. Moreover, this behavior precisely depends upon the prior disavowal - we are able to fetishize money in our actions only because we have already taken an ironic distance towards money in our heads.

An excuse is the most expensive brand of self defeat you will ever purchase.

Adoption is a beautiful, burdensome blessing.

We focus on the reasons why we ‘can’t’ at the expense of the far greater reasons why we ‘can’.

Nowhere was the complacency of the establishment, with its blind faith in progress, more evident than in its attitude toward an elite degree: as long as my child goes to the right schools, upward mobility will continue. A university education had become the equivalent of a very expensive insurance policy, like owning a gun.

Suppose we were planning to impose a dictatorial regime upon the American people—the following preparations would be essential: 1. Concentrate the populace in megalopolitan masses so that they can be kept under close surveillance and where, in case of trouble, they can be bombed, burned, gassed or machine-gunned with a minimum of expense and waste. 2. Mechanize agriculture to the highest degree of refinement, thus forcing most of the scattered farm and ranching population into the cities. Such a policy is desirable because farmers, woodsmen, cowboys, Indians, fishermen and other relatively self-sufficient types are difficult to manage unless displaced from their natural environment. 3. Restrict the possession of firearms to the police and the regular military organizations. 4. Encourage or at least fail to discourage population growth. Large masses of people are more easily manipulated and dominated than scattered individuals. 5. Continue military conscription. Nothing excels military training for creating in young men an attitude of prompt, cheerful obedience to officially constituted authority. 6. Divert attention from deep conflicts within the society by engaging in foreign wars; make support of these wars a test of loyalty, thereby exposing and isolating potential opposition to the new order. 7. Overlay the nation with a finely reticulated network of communications, airlines and interstate autobahns. 8. Raze the wilderness. Dam the rivers, flood the canyons, drain the swamps, log the forests, strip-mine the hills, bulldoze the mountains, irrigate the deserts and improve the national parks into national parking lots. Idle speculations, feeble and hopeless protest. It was all foreseen nearly half a century ago by the most cold-eyed and clear-eyed of our national poets, on California’s shore, at the end of the open road. Shine, perishing republic.

Here's what I learned over the years. Know the mission, what is expected of you and your people. Get to know those people, their attitudes and expectations. Visit all the shops and sections. Ask questions. Don't be shy. Learn what each does, how the parts fit into the whole. Find out what supplies and equipment are lacking, what the workers need. To whom does each shop chief report? Does that officer really know the people under him, is he aware of their needs, their training? Does that NCO supervise or just make out reports without checking facts? Remember, those reports eventually come to you. Don't try to bullshit the troops, but make sure they know the buck stops with you, that you'll shoulder the blame when things go wrong. Correct without revenge or anger. Recognize accomplishment. Reward accordingly. Foster spirit through self-pride, not slogans, and never at the expense of another unit. It won't take long, but only your genuine interest and concern, plus follow-up on your promises, will earn you respect. Out of that you gain loyalty and obedience. Your outfit will be a standout. But for God's sake, don't ever try to be popular! That weakens your position, makes you vulnerable. Don't have favorites. That breeds resentment. Respect the talents of your people. Have the courage to delegate responsibility and give the authority to go with it. Again, make clear to your troops you are the one who'll take the heat.

Imagine if all the car makers in the world were to sit down together to design one extremely simple, embellishment-free, functional car that was made from the most environmentally-sustainable materials, how cheap to buy and humanity-and-Earth-considerate that vehicle would be. And imagine all the money that would be saved by not having different car makers duplicating their efforts, competing and trying to out-sell each other, and overall how much time that would liberate for all those people involved in the car industry to help those less fortunate and suffering in the world. Likewise, imagine when each house is no longer designed to make an individualised, ego-reinforcing, status-symbol statement for its owners and all houses are constructed in a functionally satisfactory, simple way, how much energy, labour, time and expense will be freed up to care for the wellbeing of the less fortunate and the planet.

Financial success isn’t about how much you make, but about what you do with what you make.” “I work too hard for my money to spend it on fruitless things.” “It’s our responsibility today to plan for tomorrow’s expenses.” “Most of America’s wealthy aren’t showing it off.

They decided now, talking it over in their tight little two-and-quarter room flat, that most people who call themselves 'truth seekers' - persons who scurry about chattering of Truth as though it were a tangible seperable thing, like houses or salt or bread - did not so much desire to find Truth as to cure their mental itch. In novels, these truth-seekers quested the 'secret of life' in laboratories which did not seem to be provided wtih Bunsen flames or reagents; or they went, at great expense and much discomfort from hot trains and undesirable snakes, to Himalayan monasteries, to learn from unaseptic sages that the Mind can do all sorts of edifying things if one will but spend thirty or forty years in eating rice and gazing on one's navel. To these high matters Martin responded, 'Rot!' He insisted that there is no Truth but only many truths; that Truth is not a colored bird to be chased among the rocks and captured by its tail, but a skeptical attitude toward life. (260)

To preserve our absolute categories or ideals at the expense of human lives offends equally against the principles of science and of history; it is an attitude found in equal measure on the right and left wings in our days, and is not reconcilable with the principles accepted by those who respect the facts.

Martians have a win/lose philosophy—I want to win, and I don’t care if you lose. As long as each Martian took care of himself this formula worked fine. It worked for centuries, but now it needed to be changed. Giving primarily to themselves was no longer as satisfying. Being in love, they wanted the Venusians to win as much as themselves. In most sports today we can see an extension of this Martian competitive code. For example, in tennis I not only want to win but also try to make my friend lose by making it difficult for him to return my shots. I enjoy winning even though my friend loses. Most of these Martian attitudes have a place in life, but this win/lose attitude becomes harmful in our adult relationships. If I seek to fulfill my own needs at the expense of my partner, we are sure to experience unhappiness, resentment, and conflict. The secret of forming a successful relationship is for both partners to win.

Fear is the most expensive product we most often buy. It makes business sense for some people to produce fear because it sells!

Low wages fail even from a purely business point of view wherever it is a question of producing goods which require any sort of skilled labour, or the use of expensive machinery which is easily damaged, or in general wherever any great amount of sharp attention or of initiative is required. Here low wages do not pay, and their effect is the opposite of what was intended. For not only is a developed sense of responsibility absolutely indispensable, but in general also an attitude which, at least during working hours, is freed from continual calculations of how the customary wage may be earned with a maximum of comfort and a minimum of exertion. Labour must, on the contrary, be performed as if it were an absolute end in itself, a calling. But such an attitude is by no means a product of nature. It cannot be evoked by low wages or high ones alone, but can only be the product of a long and arduous process of education.

Retaliation does not balance things, since it harms the soul of the retaliator and creates a more severe imbalance. Socrates noticed this peril and wrote: “It is better to suffer an injustice than to commit one.” This is because the body and mind are damaged by injustice from others, but it is our own soul that is damaged by revenge. A spiritually evolved adult is not cutthroat and does not believe that all is fair in love and war. He does not claw his way to the top but acts kindly at any rung of the ladder. He has personal ambition but not at the expense of others. This is an example of a moral standard becoming more important than success in the material world. The joy of a good conscience is the highest value for those who want to grow spiritually. With spiritual practice, our attitude toward an aggressor becomes compassion for the suffering dimension in his aggression. This response also serves to quiet him down.

Proven professionals know that by focusing on quality, you can’t lose with the classics and your clothes will last longer. It’s not about having expensive clothing, it is about having style.

left uncorrected in an organization, victim attitudes can erode productivity, competitiveness, morale, and trust to the point that correction becomes so difficult and expensive that the organization can never fully heal itself

I won’t get involved in any school politics,” she’d said, and someone up there had overheard and hadn’t liked her attitude. Far too confident. “We’ll see about that,” they’d said, and then sat back and had a good old laugh at her expense.

However insignificant the frictional and heating effects in a clock may be from the practical point of view, there can be no doubt that the second attitude, which does not neglect them, is the more fundamental one, even when we are faced with the regular motion of a clock that is driven by a spring. For it must not be believed that the driving mechanism really does away with the statistical nature of the process. The true physical picture includes the possibility that even a regularly going clock should all at once invert its motion and, working backward, rewind its own spring – at the expense of the heat of the environment.

Don't you know yet, he said, that an idle and selfish class loves to see mischief being made, even if it is made at its own expense? Its own life being all a matter of pose and gesture, it is unable to realize the power and the danger of a real movement and of words that have no sham meaning. It is all fun and sentiment. It is sufficient, for instance, to point out the attitude of the old French aristocracy towards the philosophers whose words were preparing the Great Revolution. Even in England, where you have some common-sense, a demagogue has only to shout loud enough and long enough to find some backing in the very class he is shouting at. You, too, like to see mischief being made. The demagogue carries the amateurs of emotion with him. Amateurism in this, that, and the other thing is a delightfully easy way of killing time, and feeding one's own vanity--the silly vanity of being abreast with the ideas of the day after to-morrow. Just as good and otherwise harmless people will join you in ecstasies over your collection without having the slightest notion in what its marvellousness really consists. [The informer]

I spent my lifetime fighting the darkness without becoming the darkness. Maybe I had falteredat the very end. Maybe I had finally come up against something that made me cross the line-but even then, I hadn't turned into a degenerate freakazoid of the Kemmler variety. One mistake at the end of my life couldn't erase all the times I had stood unmoved at the edge of the abyss and made snide remarks at its expense.

Each of our actions, our words, our attitudes is cut off from the ‘world,’ from the people who have not directly perceived it, by a medium the permeability of which is of infinite variation and remains unknown to ourselves; having learned by experience that some important utterance which we eagerly hoped would be disseminated … has found itself, often simply on account of our anxiety, immediately hidden under a bushel, how immeasurably less do we suppose that some tiny word, which we ourselves have forgotten, or else a word never uttered by us but formed on its course by the imperfect refraction of a different word, can be transported without ever halting for any obstacle to infinite distances … and succeed in diverting at our expense the banquet of the gods. What we actually recall of our conduct remains unknown to our nearest neighbor; what we have forgotten that we ever said, or indeed what we never did say, flies to provoke hilarity even in another planet, and the image that other people form of our actions and behavior is no more like that which we form of them ourselves, than is like an original drawing a spoiled copy in which, at one point, for a black line, we find an empty gap, and for a blank space an unaccountable contour. It may be, all the same, that what has not been transcribed is some non-existent feature, which we behold, merely in our purblind self-esteem, and that what seems to us added is indeed a part of ourselves, but so essential a part as to have escaped our notice. So that this strange print which seems to us to have so little resemblance to ourselves bears sometimes the same stamp of truth, scarcely flattering, indeed, but profound and useful, as a photograph taken by X-rays. Not that that is any reason why we should recognize ourselves in it. A man who is in the habit of smiling in the glass at his handsome face and stalwart figure, if you show him their radiograph, will have, face to face with that rosary of bones, labeled as being the image of himself, the same suspicion of error as the visitor to an art gallery who, on coming to the portrait of a girl, reads in his catalogue: “Dromedary resting.” Later on, this discrepancy between our portraits, according as it was our own hand that drew them or another, I was to register in the case of others than myself, living placidly in the midst of a collection of photographs which they themselves had taken while round about them grinned frightful faces, invisible to them as a rule, but plunging them in stupor if an accident were to reveal them with the warning: “This is you.

There will always be individuals who give enthusiastic support for the use of force to solve all the problems of the world. The neoconservatives, though less influential today than a decade ago, will not give up on their faith in violence. Let us take advantage of this new attitude among the people and help build the momentum away from the persistent effort to control the world through war and bribery. That destructive effort has been undertaken at the expense of those who are forced to fight in and pay for the wars benefiting the privileged few.

Tom was curious about the Cynthia connection. That was a can of worms, if the Pritchards or anybody else—especially Cynthia Gradnor, who knew as well as the Buckmaster Gallery people that the last sixty-odd “Derwatts” were forgeries—ever opened it, and told the truth. No use trying to put the lid back on, because all those very expensive paintings would become next to worthless, except for eccentric collectors who were amused by good forgeries; like Tom, in fact, but how many people in the world were like him, with a cynical attitude toward justice and veracity?

Our Difficulty in Believing in Providence The first obstacle is that, as long as we have not experienced concretely the fidelity of Divine Providence to provide for our essential needs, we have difficulty believing in it and we abandon it. We have hard heads, the words of Jesus do not suffice for us, we want to see at least a little in order to believe! Well, we do not see it operating around us in a clear manner. How, then, are we to experience it? It is important to know one thing: We cannot experience this support from God unless we leave Him the necessary space in which He can express Himself. I would like to make a comparison. As long as a person who must jump with a parachute does not jump out into the void, he cannot feel that the cords of the parachute will support him, because the parachute has not yet had the chance to open. One must first jump and it is only later that one feels carried. And so it is in spiritual life: “God gives in the measure that we expect of Him,” says Saint John of the Cross. And Saint Francis de Sales says: “The measure of Divine Providence acting on us is the degree of confidence that we have in it.” This is where the problem lies. Many do not believe in Providence because they’ve never experienced it, but they’ve never experienced it because they’ve never jumped into the void and taken the leap of faith. They never give it the possibility to intervene. They calculate everything, anticipate everything, they seek to resolve everything by counting on themselves, instead of counting on God. The founders of religious orders proceed with the audacity of this spirit of faith. They buy houses without having a penny, they receive the poor although they have nothing with which to feed them. Then, God performs miracles for them. The checks arrive and the granaries are filled. But, too often, generations later, everything is planned, calculated. One doesn’t incur an expense without being sure in advance to have enough to cover it. How can Providence manifest itself? And the same is true in the spiritual life. If a priest drafts all his sermons and his talks, down to the least comma, in order to be sure that he does not find himself wanting before his audience, and never has the audacity to begin preaching with a prayer and confidence in God as his only preparation, how can he have this beautiful experience of the Holy Spirit, Who speaks through his mouth? Does the Gospel not say, …do not worry about how to speak or what you should say; for what you are to say will be given to you when the time comes; because it will not be you who will be speaking, but the Spirit of your Father will be speaking in you (Matthew 10:19)? Let us be very clear. Obviously we do not want to say that it is a bad thing to be able to anticipate things, to develop a budget or prepare one’s homilies. Our natural abilities are also instruments in the hands of Providence! But everything depends on the spirit in which we do things. We must clearly understand that there is an enormous difference in attitude of heart between one, who in fear of finding himself wanting because he does not believe in the intervention of God on behalf of those who lean on Him, programs everything in advance to the smallest detail and does not undertake anything except in the exact measure of its actual possibilities, and one who certainly undertakes legitimate things, but who abandons himself with confidence in God to provide all that is asked of him and who thus surpasses his own possibilities. And that which God demands of us always goes beyond our natural human possibilities!

In Craig Blomberg’s survey of the Mosaic laws of gleaning, releasing, tithing, and the Jubilee, he concludes that the Biblical attitude toward wealth and possessions does not fit into any of the normal categories of democratic capitalism, or of traditional monarchial feudalism, or of state socialism. The rules for the use of land in the Biblical laws challenge all major contemporary economic models. They “suggest a sharp critique of 1) the statism that disregards the precious treasure of personal rootage, and 2) the untrammeled individualism which secures individuals at the expense of community.”38

Obviously, in those situations, we lose the sale. But we’re not trying to maximize each and every transaction. Instead, we’re trying to build a lifelong relationship with each customer, one phone call at a time. A lot of people may think it’s strange that an Internet company is so focused on the telephone, when only about 5 percent of our sales happen through the telephone. In fact, most of our phone calls don’t even result in sales. But what we’ve found is that on average, every customer contacts us at least once sometime during his or her lifetime, and we just need to make sure that we use that opportunity to create a lasting memory. The majority of phone calls don’t result in an immediate order. Sometimes a customer may be calling because it’s her first time returning an item, and she just wants a little help stepping through the process. Other times, a customer may call because there’s a wedding coming up this weekend and he wants a little fashion advice. And sometimes, we get customers who call simply because they’re a little lonely and want someone to talk to. I’m reminded of a time when I was in Santa Monica, California, a few years ago at a Skechers sales conference. After a long night of bar-hopping, a small group of us headed up to someone’s hotel room to order some food. My friend from Skechers tried to order a pepperoni pizza from the room-service menu, but was disappointed to learn that the hotel we were staying at did not deliver hot food after 11:00 PM. We had missed the deadline by several hours. In our inebriated state, a few of us cajoled her into calling Zappos to try to order a pizza. She took us up on our dare, turned on the speakerphone, and explained to the (very) patient Zappos rep that she was staying in a Santa Monica hotel and really craving a pepperoni pizza, that room service was no longer delivering hot food, and that she wanted to know if there was anything Zappos could do to help. The Zappos rep was initially a bit confused by the request, but she quickly recovered and put us on hold. She returned two minutes later, listing the five closest places in the Santa Monica area that were still open and delivering pizzas at that time. Now, truth be told, I was a little hesitant to include this story because I don’t actually want everyone who reads this book to start calling Zappos and ordering pizza. But I just think it’s a fun story to illustrate the power of not having scripts in your call center and empowering your employees to do what’s right for your brand, no matter how unusual or bizarre the situation. As for my friend from Skechers? After that phone call, she’s now a customer for life. Top 10 Ways to Instill Customer Service into Your Company   1. Make customer service a priority for the whole company, not just a department. A customer service attitude needs to come from the top.   2. Make WOW a verb that is part of your company’s everyday vocabulary.   3. Empower and trust your customer service reps. Trust that they want to provide great service… because they actually do. Escalations to a supervisor should be rare.   4. Realize that it’s okay to fire customers who are insatiable or abuse your employees.   5. Don’t measure call times, don’t force employees to upsell, and don’t use scripts.   6. Don’t hide your 1-800 number. It’s a message not just to your customers, but to your employees as well.   7. View each call as an investment in building a customer service brand, not as an expense you’re seeking to minimize.   8. Have the entire company celebrate great service. Tell stories of WOW experiences to everyone in the company.   9. Find and hire people who are already passionate about customer service. 10. Give great service to everyone: customers, employees, and vendors.

For the attitude of society towards the criminal appears to be that of a community of stark lunatics. In effect, society addresses the professional criminal somewhat thus: "' You wish to practice crime as a profession, to gain a livelihood by appropriating--by violence or otherwise--the earnings of honest and industrious men. Very well, you may do so on certain conditions. If you are skilful and cautious you will not be molested. You may occasion danger, annoyance and great loss to honest men with very little danger to yourself unless you are clumsy and incautious; in which case you may be captured. If you are, we shall take possession of your person and detain you for so many months or years. During that time you will inhabit quarters better than you are accustomed to; your sleeping-room will be kept comfortably warm in all weathers; you will be provided with clothing better than you usually wear; you will have a sufficiency of excellent food; expensive officials will be paid to take charge of you; selected medical men will be retained to attend to your health; a chaplain (of your own persuasion) will minister to your spiritual needs and a librarian will supply you with books. And all this will be paid for by the industrious men whom you live by robbing. In short, from the moment that you adopt crime as a profession, we shall pay all your expenses, whether you are in prison or at large.' Such is the attitude of society; and I repeat it is that of a community of madmen. ~ Humphrey Challoner

She sat facing the window, and he marvelled a little at the contrast between the elegant sophistication of her appearance and the enchanting simplicity of her spirit. She looked as if she should view life from the weary eminence of a throne, and she viewed it like an eager child. He was sub-consciously aware of the significance of the attitude of the inn-keeper and the waitress towards her. Chitterne, in his twenty-seven years, had entertained all kinds of women from all strata of society, and he was aware, without examining the knowledge, that the inn people accepted her as his natural companion. From all those subtle shades of manner which their kind employ to customers they used the one they would have used to Ursula. Her clothes were fashionable and well cut, of course; but clothes alone would not have produced that tribute. There was an aloofness in her beauty, a stillness, something that was almost scorn.

...I shall let [Anne] Wallace put the case herself, at what I think is necessary length: 'As travel in general becomes physically easier, faster, and less expensive, more people want and are able to arrive at more destinations with less unpleasant awareness of their travel process. At the same time the availability of an increasing range of options in conveyance, speed, price, and so forth actually encouraged comparisons of these different modes...and so an increasingly positive awareness of process that even permitted semi-nostalgic glances back at the bad old days...Then, too, although local insularity was more and more threatened...people also quite literally became more accustomed to travel and travellers, less fearful of 'foreign' ways, so that they gradually became able to regard travel as an acceptable recreation. Finally, as speeds increased and costs decreased, it simply ceased to be true that the mass of people were confined to that circle of a day's walk: they could afford both the time and the money to travel by various means and for purely recreational purposes...And as walking became a matter of choice, it became a possible positive choice: since the common person need not necessarily be poor. Thus, as awareness of process became regarded as advantageous, 'economic necessity' became only one possible reading (although still sometimes a correct one) in a field of peripatetic meanings that included 'aesthetic choice'.' It sounds a persuasive case. It is certainly possible that something like the shift in consciousness that Wallace describes may have taken place by the 'end' (as conventionally conceived) of the Romantic period, and influenced the spread of pedestrianism in the 1820s and 1830s; even more likely that such a shift was instrumental in shaping the attitudes of Victorian writing in the railway age, and helped generate the apostolic fervour with which writers like Leslie Stephen and Robert Louis Stevenson treated the walking tour. But it fails to account for the rise of pedestrianism as I have narrated it.

You’re mad.” “No, I’m just plagued with a grandmother who thinks that forcing me and my siblings into marriage will settle her mind about our futures-an idea that I mean to show her is absurd.” “By pretending to be engaged to a perfect stranger?” He shrugged. “I came here looking for a whore to do the job. But they’re expensive, and why should I settle for a whore when you’ll do nicely?” His gaze traveled down her body with thorough insolence. “You’re exactly the sort my grandmother would find unacceptable as a wife for me: an American of low birth, with an impudent manner and a reckless tongue. And you’re just pretty enough to convince her that I might actually contemplate marriage to you.” Shock held her motionless. She didn’t know which was worse-his nonchalant attitude toward hiring a whore to fool his poor grandmother, or the insults he’d lobbed at her with insufferable arrogance. “Now that you’ve offended me in every possible way, do you think I’d agree to this insanity?” Amusement flickered in his black eyes. “Given that your other choice is to take your chances with the gentlemen in the hall…yes, I do. Of course, if you want to watch your cousin hang-“ He headed for the door. “Stop!” He paused with his hand on the handle, one eyebrow arched in question. The curst man had her trapped, and he knew it.

To be honest? I'd thought myself above them. What a nasty little counter-culture snob I was. There they were, doing their fucking best, trying to have a life, trying to bring up their children decently, struggling to make the payments on the little house, wondering where their youth had gone, where love had gone, what was to become of them and all I could do was be a snotty, judgmental cow. But it was no good. I couldn't be like them. I'd seen too much, done too much that was outside anything they knew. I wasn't better than them, but I was different. We had no point of contact other than work. Even then, they disapproved of my attitude, my ways of dealing with the clients. Many's the time I'd ground my teeth as Andrea or Fran had taken the piss out of some hapless, useless, illiterate get they were assigned to; being funny at the expense of their stupidity, their complete inability to deal with straight society. Sure, I knew it was partly a defence mechanism; they did it because it was laugh or scream, and we were always told it wasn't good to let the clients get too close. But all too often - not always, but enough times to make me seethe with irritation - there was an ingrained, self-serving elitism in there too. Who'd see it better than me? They sealed themselves up in their white-collar world like chrysalides and waited for some kind of reward for being good girls and boys, for playing the game, being a bit of a cut above the messy rest - a reward that didn't exist, would never come and that they would only realise was a lie when it was far too late. Now I would be one of the Others, the clients, the ones who stood outside in the cold and, shivering, looked in at the lighted windows of reason and middle-class respectability. I would be another colossal fuck-up, another dinner party story. But my sin was all the greater because I'd wilfully defected from the right side to the hopelessly, eternally wrong side. I was not only a screw-up, I was a traitor.

The successful individual sales producer wins by being as selfish as possible with her time. The more often the salesperson stays away from team members and distractions, puts her phone on Do Not Disturb (DND), closes her door, or chooses to work for a few hours from the local Panera Bread café, the more productive she’ll likely be. In general, top producers in sales tend to exhibit a characteristic I’ve come to describe as being selfishly productive. The seller who best blocks out the rest of the world, who maintains obsessive control of her calendar, who masters focusing solely on her own highest-value revenue-producing activities, who isn’t known for being a “team player,” and who is not interested in playing good corporate citizen or helping everyone around her, is typically a highly effective seller who ends up on top of the sales rankings. Contrary to popular opinion, being selfish is not bad at all. In fact, for an individual contributor salesperson, it is a highly desirable trait and a survival skill, particularly in today’s crazed corporate environment where everyone is looking to put meetings on your calendar and take you away from your primary responsibilities! Now let’s switch gears and look at the sales manager’s role and responsibilities. How well would it work to have a sales manager who kept her office phone on DND and declined almost every incoming call to her mobile phone? Do we want a sales manager who closes her office door, is concerned only about herself, and is for the most part inaccessible? No, of course not. The successful sales manager doesn’t win on her own; she wins through her people by helping them succeed. Think about other key sales management responsibilities: Leading team meetings. Developing talent. Encouraging hearts. Removing obstacles. Coaching others. Challenging data, false assumptions, wrong attitudes, and complacency. Pushing for more. Putting the needs of your team members ahead of your own. Hmmm. Just reading that list again reminds me why it is often so difficult to transition from being a top producer in sales into a sales management role. Aside from the word sales, there is truly almost nothing similar about the positions. And that doesn’t even begin to touch on corporate responsibilities like participating on the executive committee, dealing with human resources compliance issues, expense management, recruiting, and all the other burdens placed on the sales manager. Again,

Here’s a sentence in a book I’m reading: ‘We belong, of course, to a generation that’s seen through things, seen how futile everything is, and had the courage to accept futility, and say to ourselves: There’s nothing for it but to enjoy ourselves as best we can.’ Well, I suppose that’s my generation, the one that’s seen the war and its aftermath; and, of course, it is the attitude of quite a crowd; but when you come to think of it, it might have been said by any rather unthinking person in any generation; certainly might have been said by the last generation after religion had got the knock that Darwin gave it. For what does it come to? Suppose you admit having seen through religion and marriage and treaties, and commercial honesty and freedom and ideals of every kind, seen that there’s nothing absolute about them, that they lead of themselves to no definite reward, either in this world or a next which doesn’t exist perhaps, and that the only thing absolute is pleasure and that you mean to have it — are you any farther towards getting pleasure? No! you’re a long way farther off. If everybody’s creed is consciously and crudely ‘grab a good time at all costs,’ everybody is going to grab it at the expense of everybody else, and the devil will take the hindmost, and that’ll be nearly everybody, especially the sort of slackers who naturally hold that creed, so that they, most certainly, aren’t going to get a good time. All those things they’ve so cleverly seen through are only rules of the road devised by men throughout the ages to keep people within bounds, so that we may all have a reasonable chance of getting a good time, instead of the good time going only to the violent, callous, dangerous and able few. All our institutions, religion, marriage, treaties, the law, and the rest, are simply forms of consideration for others necessary to secure consideration for self. Without them we should be a society of feeble motor-bandits and streetwalkers in slavery to a few super-crooks. You can’t, therefore, disbelieve in consideration for others without making an idiot of yourself and spoiling your own chances of a good time. The funny thing is that no matter how we all talk, we recognise that perfectly. People who prate like the fellow in that book don’t act up to their creed when it comes to the point. Even a motor-bandit doesn’t turn King’s evidence. In fact, this new philosophy of ‘having the courage to accept futility and grab a good time’ is simply a shallow bit of thinking; all the same, it seemed quite plausible when I read it.

Burbank's power of love, reported Hall, "greater than any other, was a subtle kind of nourishment that made everything grow better and bear fruit more abundantly. Burbank explained to me that in all his experimentation he took plants into his confidence, asked them to help, and assured them that he held their small lives in deepest regard and affection." Helen Keller, deaf and blind, after a visit to Burbank, wrote in Out­ look for the Blind: "He has the rarest of gifts, the receptive spirit of a child. When plants talk to him, he listens. Only a wise child can understand the language of flowers and trees." Her observation was particularly apt since all his life Burbank loved children. In his essay "Training of the Human Plant," later published as a book, he an­ticipated the more humane attitudes of a later day and shocked authori­tarian parents by saying, "It is more important for a child to have a good nervous system than to try to 'force' it along the line of book knowledge at the expense of its spontaneity, its play. A child should learn through a medium of pleasure, not of pain. Most of the things that are really useful in later life come to the children through play and through association with nature." Burbank, like other geniuses, realized that his successes came from having conserved the exuberance of a small boy and his wonder for everything around him. He told one of his biographers: 'Tm almost seventy-seven, and I can still go over a gate or run a foot race or kick the chandelier. That's because my body is no older than my mind-and my mind is adolescent. It has never grown up and I hope it never will." It was this quality which so puzzled the dour scientists who looked askance at his power of creation and bedeviled audiences who expected him to be explicit as to how he produced so many horticultural wonders. Most of them were as disappointed as the members of the American Pomological Society, gathered to hear Burbank tell "all" during a lecture entitled "How to Produce New Fruits and Flowers," who sat agape as they heard him say: In pursuing the study of any of the universal and everlasting laws of nature, whether relating to the life, growth, structure and movements of a giant planet, the tiniest plant or of the psychological movements of the human brain, some conditions are necessary before we can become one of nature's interpreters or the creator of any valuable work for the world. Preconceived notions, dogmas and all personal prejudice and bias must be laid aside. Listen patiently, quietly and reverently to the lessons, one by one, which Mother Nature has to teach, shedding light on that which was before a mystery, so that all who will, may see and know. She conveys her truths only to those who are passive and receptive. Accepting these truths as suggested, wherever they may lead, then we have the whole universe in harmony with us. At last man has found a solid foundation for science, having discovered that he is part of a universe which is eternally unstable in form, eternally immutable in substance.

The same attitude sparked my extreme attempts to protect the environment. Nature was a goddess, part of Mother Earth, to be reverenced and honored. Nature had to be allowed to survive, even at the expense of human needs. In my holistic reasoning, I saw the created as the Creator--I deified nature and man--

For the attitude of society towards the criminal appears to be that of a community of stark lunatics. In effect, society addresses the professional criminal somewhat thus: "' You wish to practice crime as a profession, to gain a livelihood by appropriating--by violence or otherwise--the earnings of honest and industrious men. Very well, you may do so on certain conditions. If you are skilful and cautious you will not be molested. You may occasion danger, annoyance and great loss to honest men with very little danger to yourself unless you are clumsy and incautious; in which case you may be captured. If you are, we shall take possession of your person and detain you for so many months or years. During that time you will inhabit quarters better than you are accustomed to; your sleeping-room will be kept comfortably warm in all weathers; you will be provided with clothing better than you usually wear; you will have a sufficiency of excellent food; expensive officials will be paid to take charge of you; selected medical men will be retained to attend to your health; a chaplain (of your own persuasion) will minister to your spiritual needs and a librarian will supply you with books. And all this will be paid for by the industrious men whom you live by robbing. In short, from the moment that you adopt crime as a profession, we shall pay all your expenses, whether you are in prison or at large.' Such is the attitude of society; and I repeat it is

For the attitude of society towards the criminal appears to be that of a community of stark lunatics. In effect, society addresses the professional criminal somewhat thus: "' You wish to practice crime as a profession, to gain a livelihood by appropriating--by violence or otherwise--the earnings of honest and industrious men. Very well, you may do so on certain conditions. If you are skilful and cautious you will not be molested. You may occasion danger, annoyance and great loss to honest men with very little danger to yourself unless you are clumsy and incautious; in which case you may be captured. If you are, we shall take possession of your person and detain you for so many months or years. During that time you will inhabit quarters better than you are accustomed to; your sleeping-room will be kept comfortably warm in all weathers; you will be provided with clothing better than you usually wear; you will have a sufficiency of excellent food; expensive officials will be paid to take charge of you; selected medical men will be retained to attend to your health; a chaplain (of your own persuasion) will minister to your spiritual needs and a librarian will supply you with books. And all this will be paid for by the industrious men whom you live by robbing. In short, from the moment that you adopt crime as a profession, we shall pay all your expenses, whether you are in prison or at large.' Such is the attitude of society; and I repeat it is that of a community of madmen.

Customers or shoppers, they love buying as much as they want without thinking about going out of cash. The thought of scarcity of funds annoys them to the core and often spoils their made to a point where they no longer are interested in making the purchase. Though this doesn’t harm them in anyway because they can buy the needed product/service later but this changed attitude of them costs high to the business that loses a valuable customer and an important sale. Credit Card Processing: Never Lose Upon A Consumer If you are limited to the traditional era of accepting cash, the above explained scenario can become a reality for you if not today then tomorrow. However, to stay away from this disappointment, credit card processing can be used to the fullest extent. As shoppers are interested in paying via credit card, a business can entice them by accepting card payment. Talking exclusively about the small businesses that are particular about everything, pulling impressive customers through credit card processing for small business totally makes sense. Not only it appeals to the needs of the customers but also lets the business stay active 24/7. In other words, sales remain on without any break and revenue can be generated even when official business hours are closed. Benefits To Catch Up With • Boost in sales • Encouraging customers for impulse buying • Legitimizing the business • Improvement in cash flow • No risk of dealing with bad checks • Inexpensive business expense • Getting started is quick & easy • Multiple currencies can be accepted • Needs of customers can be catered no matter where they are located These advantages are seriously wonderful to take a small business forward and give it the needed recognition on global level. Accepting cash payment is soon going to become thing of the past as credit card processing and mobile payment processing are the new mates businesses are interested in joining hands with. Hence, start with these services before your customers find comfort in arms of your competitor’s business.

The exploitative sexual caste system could not be perpetuated without the consent of the victims as well as of the dominant sex, and such consent if obtained through sex role socialization - a conditioning process which beings to operate the moment we are born, and which is enforced by most institutions. Parents, friends, teachers, textbook authors and illustrators, advertisers, those who control the mass media, toy and clothes manufacturers, professionals such a doctors and psychologists - all contribute to the socialization process. This happens through dynamics that are largely uncalculated and unconscious, yet which reinforce the assumptions, attitudes, stereotypes, customs, and arrangements of sexually hierarchical society. The fact of womne's low caste status has been - and is - disguised. It is masked, first of all, by sex role segregation, as in a ghetto, for it makes possible the delusion that women should be "equal but different". Sexual caste is hidden also by the fact that women have various forms of *derivative status* as a consequence of relationships with men. That is, women have duality of status, and the derivative aspect of this status - for example, as daughters and wives - divides us against each other and encourages identification with patriarchal institutions which serve the interests of men at the expense of women. Finally sexual caste is hidden by ideologies that bestow false identities upon women and men. Patriarchal religion has served to perpetuate all of these dynamics of delusion, naming them "natural" and bestowing its supernatural blessings upon them. The system has been advertised as "according to the divine plan".

Lenin's difficulty with Marxian revisionism and those who accorded an important role to liberals is symptomatic of a doctrinal and psychological problem peculiar to Marxism and absent in the old narodnik creed. Marx had revealed the systematic necessity of class exploitation. Capitalism was by its very nature savagely unjust. Since most revolutionaries were not simply thinking machines looking for the most rational foundation for production and distribution but possessed of "religious" attitudes, or, in any case, of a sense of mission, they found in Marx and Engels the description of a morally intolerable system in which the wealth of the few could only be gotten at the expense of the poverty of the many. On the other hand, Marx posited the necessary contribution of each historical phase to economic and social progress. The bourgeoisie and their liberal institutions could not disappear from history until they had developed the forces of production as far as they could, when the onset of the inevitable and fatal crisis of capitalism would occur. Capitalism was a necessary evil on the way to socialism. But Marx had no blueprint for its many historical variations, only his laws of capitalism and their consequences. Neither he nor Engels had a revolutionary timetable either, and it was possible for their followers to lapse into a purely "scientific" and morally slothful type of Marxism, an academic Marxism without a sense of urgency about revolutionary tasks to be performed. On the other hand, the most morally mobilized would find ways to hasten capitalism's final hour, even while separating themselves from the narodniki, whose revolutionism was "unscientific." Thus, during a period of mainly doctrinal debates and sectarianism, revolutionaries who were temperamentally quite close to each other engaged in combat; but when the real revolutionary moment arrived, they often found themselves working together.

Never ever wish to be SUCCESSFUL like SOMEONE else. You don’t know their STORY. You are aware of their STRUGGLE. Behind that make-up, people hide their SCARS and injuries. Behind those expensive sunglasses, they hide their TEARS. And behind that positive outlook and attitude, they hide their FEARS. Be yourself. Write your own story.

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.

Disengaged employees are destructively expensive to have on staff. In the United States alone, they cost as much as $350 billion in low productivity. Their attitude also poisons the day-to-day experience of working at your company, chasing away your best employees—not to mention your best customers.

The Bukharin pamphlet was published in the United States in 1920 by the Contemporary Publishing Association, one of the early underground publishing organizations of the Communist Party. It stated: All these considerations explain the program of the Communists with regard to their attitude to religion and to the church. Religion must be fought, if not by violence, at all events, by argument. The church must be separated from the state.… There is a poison called opium. When it is smoked sweet visions appear. You feel as if you were in paradise, but its action tells on the health of the smoker. His health is gradually ruined, and little by little he becomes a meek idiot. The same applies to religion. There are people who wish to smoke opium, but it would be absurd if the state maintained at its expense—that is to say, at the expense of the people—opium dens and special men to serve them. For this reason the church must be—and already is—treated in the same way. Priests, bishops, archbishops, patriarchs, abbots and the rest of the lot must be refused state maintenance. Let the believers, if they wish it, feed the holy fathers at their own expense on the fat of the land, a thing which they, the priests, greatly appreciate. To say this was a hard, distasteful, cynical view of religion would be an obvious understatement. Nonetheless, it was fully consistent with the long-accepted communist view of religion: Religion was a seductive drug, a poison, an opiate that when smoked produces sweet visions, hallucinations, turning the junkie into a “meek idiot.” The priests were like the dealers; they peddle the junk to hook the addicts who sit stupidly in the pews.

the Other Now was brimming with features that any liberal would find hard to resist: an absence of income and sales taxes; the freedom of workers to move from company to company while taking their personal capital with them; the curtailment of large companies’ market power; universal freedom from poverty, but also from a welfare state demanding that benefit-recipients surrender their dignity at the door of some social security office; a payments system that was free, efficient and which did not empower the few to print money at the expense of the many; a permanent auction for commercial land that exploited market forces to the full in the interests of social housing; an international monetary system that stabilized trade and the flow of money across borders; a welcoming attitude to migrants based on empowering local communities and helping them absorb newcomers.

The many Indian religious attitudes without which the distress of India was - and is - almost insupportable. Mr. Nehru had once observed that a danger in India was was that poverty might be deified. Gandhianism had had that effect. The Mahatma's simplicity had appeared to make poverty holy, the basis of all truth, and a unique Indian possession. Indian blindess to India, with its roots in caste and religion. In their attempts to go beyond the old sentimental abstractions about the poverty of India and to come to terms with the poor, Indians have to reach outside their civilization and they are at the mercy then of every kind of imported ideas. Expense upon expense, the waste with which ignorance often burdens poverty. India by itself could not have rediscovered or assessed its past. Its past was too much with it, was still being lived out in the ritual, the laws, the magic, the complex instinctive life that muffles response and buries even the idea of inquiry. For too long, as a conquered people, Indians have been intellectual parasitic on other civilizations. To survive in subjection, they have preserved their sanctuary of the instinctive, uncreative life, converting that into a religious ideal. At a more worldly level, they have depended on others for the ideas and institutions that make a country work. It seems to be always there in India: magic, the past, the death of the intellect, spirituality annulling the civilization out of which it issues, India swallowing its own tail. The blight of caste is not only untouchability and the consequent deification in India of filth; the blight, in an India that tries to grow, is also the overall obedience it imposes, its ready-made satisfactions, the diminishing of adventurousness, the pushing away from men of individuality and the possibility of excellence.

The attitude of too many rural Whites may best be described as ‘I love my country but not our country.’ Their brand of exclusive patriotism appears conditioned upon maintaining or remaking the U.S. political system to their advantage at the expense of equality and opportunities for Americans different from them.

You wish to practice crime as a profession, to gain a livelihood by appropriating—by violence or otherwise—the earnings of honest and industrious men. Very well, you may do so on certain conditions. If you are skilful and cautious you will not be molested. You may occasion danger, annoyance and great loss to honest men with very little danger to yourself unless you are clumsy and incautious; in which case you may be captured. If you are, we shall take possession of your person and detain you for so many months or years. During that time you will inhabit quarters better than you are accustomed to; your sleeping-room will be kept comfortably warm in all weathers; you will be provided with clothing better than you usually wear; you will have a sufficiency of excellent food; expensive officials will be paid to take charge of you; selected medical men will be retained to attend to your health; a chaplain (of your own persuasion) will minister to your spiritual needs and a librarian will supply you with books. And all this will be paid for by the industrious men whom you live by robbing. In short, from the moment that you adopt crime as a profession, we shall pay all your expenses, whether you are in prison or at large.' Such is the attitude of society; and I repeat it is that of a community of madmen. "How much better and more essentially moral is my plan! I invite the criminal to walk into my parlor. He walks in, a public nuisance and a public danger; and he emerges in the form of a museum preparation of permanent educational value.

In short, by the institution of childhood I mean all those attitudes and feelings, and also customs and laws, that put a great gulf or barrier between the young and their elders, and the world of their elders; that make it difficult or impossible for young people to make contact with the larger society around them, and, even more, to play any kind of active, responsible, useful part in it; that lock the young into eighteen years or more of subserviency and dependency, and make of them, as I said before, a mixture of expensive nuisance, fragile treasure, slave, and super-pet.

Where students talk about being independent and on their own, you will find them practicing the most rigid conformity in dress, in speech, in moral attitudes, and in thinking. Sometimes they follow fashion at the expense of integrity. They dread to be alone. They do not want to stand out or be different. They want to conform. After they graduate from college, many of these young people want nothing more than a good job with a big firm, and a home somewhere in suburbia. But they don’t find security.

1. If postmodern thought has tried to gag God, unsuccessfully, by its radical hermeneutics and its innovative epistemology, the church is in danger of gagging God in quite another way. The church in Laodicea, toward the end of the first century, thought of itself as farsighted, respectable, basically well off. From the perspective of the exalted Christ, however, it was blind, naked, bankrupt. The nearby town of Colossae enjoyed water that was fresh and cold, and therefore useful; the nearby town of Hierapolis enjoyed hotsprings where people went to take the cure: its water, too, was useful. But Laodicea’s foul water was channeled in through stone pipes, and it was proverbial for its nauseating taste. The church had become much like the water it drank: neither hot and useful, nor cold and useful, but merely nauseating. Jesus is prepared to spue this church out of his mouth (Rev. 3:16). This church makes the exalted Jesus gag. I cannot escape the dreadful feeling that modern evangelicalism in the West more successfully effects the gagging of God, in this sense, than all the postmodernists together, in the other sense. 2. This calls for repentance. The things from which we must turn are not so much individual sins—greed, pride, sexual promiscuity, or the like, as ugly and as evil as they are—as fundamental heart attitudes that squeeze God and his Word and his glory to the periphery, while we get on with religion and self-fulfillment. 3. At issue is not only what we must turn from, but also what we must turn to: We will not be able to recover the vision and understanding of God’s grandeur until we recover an understanding of ourselves as creatures who have been made to know such grandeur. This must begin with the recovery of the idea that as beings made in God’s image, we are fundamentally moral beings, not consumers, that the satisfaction of our psychological needs pales in significance when compared with the enduring value of doing what is right. Religious consumers want to have a spirituality for the same reason that they want to drive a stylish and expensive auto. Costly obedience is as foreign to them in matters spiritual as self-denial is in matters material. In a culture filled with such people, restoring weight to God is going to involve much more than simply getting some doctrine straight; it’s going to entail a complete reconstruction of the modern self-absorbed pastiche personality.94 4. It follows that teachers and preachers in seminaries and churches must be people “for whom the great issue is the knowledge of God,”95 whatever their area of specialization might be. Preachers and teachers who do not see this point and passionately hold to it are worse than useless: they are dangerous, because they are diverting.

The more surely you rear your children in the ways of the gospel of Jesus Christ, with love and high expectation, the more likely that there will be peace in their lives. Set an example for them. That will mean more than all the teaching you can give them. Do not overindulge them. Let them grow up with respect for and understanding of the meaning of labor, of working and contributing to the home and its surroundings, with some way of earning some of their own expense money. Let your sons save for missions, and encourage them to prepare themselves, not only financially, but spiritually and in an attitude to go out to serve the Lord without selfishness of any kind.

Not one person can afford your dream; the execution of it is too expensive.

We need to analyze and contemplate the experience of modernity in the Arab and Muslim world, in order to grasp what is happening. Some of us, for example, reject modernity, and yet it’s obvious that these same people are using the products of modernity, even to the extent that when proselytizing their interpretation of Islam, which conflicts with modernity, they’re employing the tools of modernity to do so. This strange phenomenon can best be understood by contemplating our basic attitude towards modernity, stemming from two centuries ago. If we analyze books written by various Muslim thinkers at the time, concerning modernity and the importance of modernizing our societies, and so forth, we can see that they distinguished between certain aspects of modernity that should be rejected, and others that may be accepted. You can find this distinction in the very earliest books that Muslim intellectuals wrote on the topic of modernity. To provide a specific example, I’ll cite an important book that is widely regarded as having been the first ever written about modern thought in the Muslim world, namely, a book by the famous Egyptian intellectual, Rifa’ Rafi’ al-Tahtawi (1801–1873), Takhlish al-Ibriz fi Talkhish Baris, whose title may be translated as Mining Gold from Its Surrounding Dross. As you can immediately grasp from its title, the book distinguishes between the “gold” contained within modernity—gold being a highly prized, expensive and rare product of mining—and its so-called “worthless” elements, which Muslims are forbidden to embrace. Now if we ask ourselves, “What elements of modernity did these early thinkers consider acceptable, and what did they demand that we reject?,” we discover that technology is the “acceptable” element of modernity. We are told that we may adopt as much technology as we want, and exploit these products of modernity to our heart’s content. But what about the modes of thought that give rise to these products, and underlie the very phenomenon of modernity itself? That is, the free exercise of reason, and critical thought? These two principles are rejected and proscribed for Muslims, who may adopt the products of modernity, while its substance, values and foundations, including its philosophical modes of thought, are declared forbidden. Shaykh Rifa’ Rafi’ al-Tahtawi explained that we may exploit knowledge that is useful for defense, warfare, irrigation, farming, etc., and yet he simultaneously forbade us to study, or utilize, the philosophical sciences that gave rise to modern thought, and the love for scientific methodologies that enlivens the spirit of modern knowledge, because he believed that they harbored religious deviance and infidelity (to God).

Capitalist ideology in general, Žižek maintains, consists precisely in the overvaluing of belief – in the sense of inner subjective attitude – at the expense of the beliefs we exhibit and externalize in our behavior. So long as we believe (in our hearts) that capitalism is bad, we are free to continue to participate in capitalist exchange.

Busyness is expensive.

M. Romains had taken many journeys in his country’s interest and at his own expense. He had talked with the statesmen of fourteen European lands. Three years ago he had traveled to Berlin and delivered a lecture under government auspices. Brownshirted leaders had been summoned from all over the land to hear him, and one of the top-flight Nazis had said to him: “You know, no private individual has ever been received like this in Berlin.” The philosopher-novelist had also been welcomed by the King of the Belgians, who had discussed frankly that country’s attitude to the gravely threatened war. As M. Romains told about these matters, you couldn’t doubt that he was patriotically in earnest, but also you couldn’t help feeling that he was intensely impressed by his own importance. His plan was the one known as le couple France-Allemagne, and it meant reconcilation with Germany, by the simple method of giving the Nazis whatever they demanded. For example, he had had the idea that the Allies should have got out of the Saar without the formality of a plebiscite. Lanny happened to know that Briand had been trying to work out some compromise on this question as far back as ten years ago; but apparently M. Romains didn’t know that, and certainly it wasn’t up to Lanny to correct him on his facts. The philosopher-novelist seemed to have the idea that the Saar settlement had been a matter between France and Germany, and that the plebiscite had taken place under French military control, whereas the fact was it had been a League matter, and French troops had been withdrawn nine years before the plebiscite was held. Among the members of that attentive audience was Kurt Meissner, who had met the Frenchman many years ago in Emily’s drawing-room. Evidently he had put his opportunity to good use, for it was just as if M. Romains had sat in a seminar conducted by the Wehrmacht’s agent, had absorbed the entire doctrine, and was now giving an oral dissertation to demonstrate what he had learned and get his degree. His discourse embraced the complete Nazi program for the undermining of the French republic: warm protestations of friendship; unlimited promises of peace; the sowing of distrust of all politicians and of the entire democratic procedure; and, above all else, fear of the Red specter. The Reds kept faith with nobody, their country was a colossus with feet of clay, their army a broken reed upon which France persisted in trying to lean. The republic had to choose between Stalin and Hitler; between an illusory military alliance and a secure and enduring peace. The words burned Lanny’s tongue: “M. Romains, have you ever read Mein Kampf?” Of course, Lanny couldn’t say them; but he wondered, how would this somewhat self-conscious idol of the bourgeois world have replied? Lanny recalled the Max Beerbohm cartoon in which a drawing-room fop is asked if he has read a certain book, and replies: “I do not read books; I write them.

His [Clark Gable's] attitude was fairly simple, as he explained it to me one day when he confessed that the lady I had seen leaving was, indeed, an expensive import from Madam Frances’ establishment. “Why would you do a thing like that,” I said, “when all you have to do is whistle? Or grin?” “That’s why,” he said. “I can pay her to go away. The others stay around, want a big romance, movie lovemaking. I do not want to be the world’s great lover and I don’t like being put on that spot.

Relocating internationally can be a thrilling adventure, but it’s not without its challenges. The logistics involved in international moving are more complex than domestic moves, requiring careful planning and execution. To ensure a smooth transition to your new home, here are ten essential tips for international moving. 1. Start Early Begin the planning process well in advance. International moves involve extensive paperwork, visa applications, and scheduling with international moving companies. Start at least six months before your intended move date. 2. Declutter and Organize Before packing, declutter your belongings. Dispose of items you no longer need or use. This not only reduces the cost of moving but also helps you start fresh in your new home. 3. Research International Moving Companies Select a reputable international moving company with experience in your destination country. Read reviews, ask for referrals, and obtain quotes from multiple companies. Choose one that offers comprehensive services and competitive rates. 4. Understand Customs Regulations Familiarize yourself with the customs regulations of your destination country. Different countries have varying rules about what you can bring with you. Be prepared to fill out detailed customs forms. 5. Documentation Ensure all your important documents are in order. This includes passports, visas, medical records, and any necessary permits. Keep physical copies as well as digital backups. 6. Packing Strategy Use sturdy, high-quality packing materials to protect your belongings during transit. Label boxes clearly and create an inventory list. Pack essential items separately for easy access upon arrival. 7. Insurance Consider purchasing international moving insurance to protect your possessions during the move. Verify what is covered and ensure it meets your needs. 8. Currency and Banking Set up a bank account in your new country before you move. Also, consider having some local currency on hand for immediate expenses upon arrival. 9. Learn About Your New Home Research your destination thoroughly. Understand the local culture, language, and basic laws. Knowing what to expect can ease the transition. 10. Stay Organized Keep all your moving-related paperwork, receipts, and contact information in one place. This will be invaluable if any issues arise during your international move. Bonus Tip: Stay Positive! Moving internationally can be stressful, but maintaining a positive attitude can make a world of difference. Embrace the adventure and view it as an opportunity for personal growth and exploration. Conclusion International moving is a significant undertaking that requires careful planning and thorough research.

Curious that she had never thought of that before. There was no one, now she came to think of it, never had been anyone, who had appealed to her as a possible father of her children. The men who had attracted her, even the men she had been engaged to, had appealed to her as lovers, and possibly as husbands. The thought that her children might be reproductions of any of them had not occurred to her. And looking them over in a retrospective review she found the idea curiously revolting. Had they been such poor things, then; these men who had been so amusing, such good companions? She had certainly found them insufficient after a time, but she had always taken it for granted that her critical attitude had been the reaction natural to the death of their physical attraction for her. Had it, perhaps, been the other way about? Had their physical attractions proved insufficient because she had unconsciously asked more from them than they were able to give? In her inmost heart she had always stood apart from her lovers; stood and looked on at them. She realised it now. She had never wanted to forget herself in any of them. Perhaps she had never been in love? That was a really amusing thought! If none of the sensations she had so far experienced had been love, what on earth was love?

In Tsai's go‐go years, high‐flying stocks with​ positive momentum were all the rage. Polaroid, Xerox, IBM all traded at price‐to‐earnings ratios of more than 50. These expensive stocks were supported by explosively high growth rates. From 1964 to 1968, IBM, Polaroid, and Xerox grew their earnings per share at 88%, 22%, and 171%, respectively. Others like University Computing, Mohawk Data, and Fairchild Camera traded at several‐hundred times their trailing 12‐month earnings. The latter three and many others like them would go on to lose more than 80% in the 1969–1970 bear market. The Manhattan Fund was up almost 40% in 1967, more than double the Dow. But in 1968, he was down 7% and was ranked 299th out of 305 funds tracked by Arthur Lipper.16 When the market crash came, the people responsible were entirely unprepared. By 1969, half of the salesmen on Wall Street had only come into the business since 196217 and had seen nothing but a rising market. And when stocks turned, the highfliers that went up the fastest also came down the fastest. For example, National Student Marketing, which Tsai bought 122,000 shares for $5 million, crashed from $143 in December 1969 to $3.50 in July 1970.18 Between September and November 1929, $30 billion worth of stock value vanished; in the1969‐1970 crash, the loss was $300 billion!19 The gunslingers of the 1960s were thinking only about return and paid little attention to risk. This carefree attitude was a result of the market they were playing in. From 1950 through the end of 1965, the Dow was within 5% of its highs 66% of the time, and within 10% of its highs 87% of the time. There was virtually no turbulence at all. From 1950 to 1965, the only bear market was “The Kennedy Slide,” which chopped 27% off the S&P 500, and recovered in just over a year.

There is a movement in our culture today that equates strength, especially but not only manly strength, with exploiting whatever power one has over others - be it physical strength, elite social standing, or financial prowess - at the expense of those who are weaker. This surely is a brutal morality - a "dog eat dog" attitude to life that ill becomes people or their canine friends. But there is another concept of strength, and that is the power to help the weak - to support those who are less able to fend for themselves. I'm not a religious person but I honor and respect the great spiritual leaders who over the millennia have taught that we find our greatest strength when we aid the weakest among us.

When politicians from their gilded perch in Washington cut funding for foreign aid programs, I am troubled. When they denigrate government workers, I am indignant. And when they send the men and women who volunteered for our armed forces to multiple tours of combat while asking nothing of sacrifice from the rest of us, I am angry. We either choose to be part of a community that stretches beyond ourselves, our material needs, and our creature comforts, or we do not. In our society, it is possible for the selfish and self-centered to live at the expense of the rest of the population. We live in an age where such attitudes are conspicuously apparent. Thankfully most people I have met have chosen to give back to their communities, in ways big and small. On a personal level, service may be considered a virtue. But in a democratic society such as ours, we must consider it a necessity.

Top 10 Ways to Instill Customer Service into Your Company 1. Make customer service a priority for the whole company, not just a department. A customer service attitude needs to come from the top. 2. Make WOW a verb that is part of your company’s everyday vocabulary. 3. Empower and trust your customer service reps. Trust that they want to provide great service… because they actually do. Escalations to a supervisor should be rare. 4. Realize that it’s okay to fire customers who are insatiable or abuse your employees. 5. Don’t measure call times, don’t force employees to upsell, and don’t use scripts. 6. Don’t hide your 1-800 number. It’s a message not just to your customers, but to your employees as well. 7. View each call as an investment in building a customer service brand, not as an expense you’re seeking to minimize. 8. Have the entire company celebrate great service. Tell stories of WOW experiences to everyone in the company. 9. Find and hire people who are already passionate about customer service. 10. Give great service to everyone: customers, employees, and vendors.

maya,so that girl who believes in making dreams come true She believes in Simple life and good thought but She is a books ,music, watches ,fashion and style addict She cannot compromise on it, Whether it is cheap or expensive doesn't care criticism girl. She always takes him in a positive way Everything she does becomes style & fashion Feelings for she They are very important. she has very friendly & comfortable nature. You feel happiness to meet him The girl with amazing attitude , you can not live without being inspired by him

Yet it is hard to deny the obvious conclusion here: heterosexual marriage, despite the cosmetic improvements we've made to it over the years, is still an institution set up to benefit men at women's expense. Women are told their whole lives, that marriage has gone from a means of subjugation to a romantic adventure; a five-star resort built in an abandoned prison. But when they arrive, there are still locks on the doors. The cells still have bars. Our attitudes have shifted, our expectations have shifted, but the institution itself remains largely unchanged. It would be crazy not to feel some frustration.

I spent my lifetime fighting the darkness without becoming the darkness. Maybe I had faltered at the very end. Maybe I had finally come up against something that made me cross the line-but even then, I hadn't turned into a degenerate freakazoid of the Kemmler variety. One mistake at the end of my life couldn't erase all the times I had stood unmoved at the edge of the abyss and made snide remarks at its expense.

All the raw materials come from the ground within the borders of the nation. 2. Domestic labor is employed to create the finished products. 3. Labor, materials, and all other expenses are paid for in domestic currency. 4. A good credit system prevails, which benefits business, industry, and the consumer. 5. A strong government guarantees enforcement of its laws to preserve the freedom of private enterprise and to protect the life and property rights of each individual equally. 6. The government endeavors to avoid war by being so strong that no unfriendly nation will dare attack it. 7. The attitude of the people is positive and develops pride in personal achievement, which engenders the joy of work, and the desire to make their nation and the rest of the world a better place to live in.

But it is not just the aesthetic appreciation of the ordinary that simple living can encourage. Ancient philosophers also pointed out that just about any segment of the natural world, from the starry heavens above one’s fields to the spiderweb in the corner of one’s prison cell, offers abundant material worthy of close observation and poses innumerable fascinating questions to the naturally curious mind. Moreover, the contemplation of nature is recommended not just as a pleasurable activity but also as a source of spiritual refreshment readily available to everyone regardless of rank or fortune since, as Seneca points out, “from any spot whatever eyes can be raised to heaven equally well”50—an attitude that seems to have helped him deal with his own misfortune when he was exiled to Corsica. Once again, there is no reason to assume that the connection being asserted—in this case between a simple lifestyle and a heightened appreciation of the commonplace or the wonders of nature—is universal or inevitable. But prima facie it is plausible to suppose that such appreciation is more likely when we are subjected to fewer exotic and expensive diversions.

of Emery’s attitude,” he complained as they left the building. “Does he know who signs the checks? I’ve been thinking of replacing him anyway. He’s awfully expensive. I’m sure we could find a young person just out of school who’d be glad to

The decline of export competitiveness brutally pruned the foliage of the Nordeste's class structure. If successive southern-dominated governments assuaged the great northern oligarchs with regular political kickbacks (often in the guise of "drought aid"), more modest fazendeiros were left to the mercy of market forces. From about 1875, control over production began to pass into the hands of the owners (often foreign or foreign-born) of modernized usinas. "The capability of the usinas to handle a greater load of cane called for further monopolistic consolidation of land resources; in the wake of this process, small and middle landowners became uprooted." The fate of ex-slaves, of course, was unimaginably more difficult in an economic system that no longer required the same huge levies of labor-power. As the Nordeste's economy slumped into a coma, supernumerary labor was either pushed into the sertão's "black, barren fields of hunger" (Tavora) or induced to gamble with disease and exploitation in the rubber forests of Amazonas. What did NOT happen in the last quarter of the nineteenth century was what neoclassical theory would have predicted as an automatic reflex: the emigration of northern labor to southeastern growth poles. Instead, beginning in the late Empire, national and local governments began to heavily subsidize mass immigration from Italy, Germany, and Portugal. Even the elites of the Nordeste fervidly embraced "Europeanization." An extraordinary example was Bahia during the terrible "Two Eights" drought-famine of 1888-89. While state authorities were roadblocking retirantes' route to the cities and forcibly interning them by the thousands in camps, they continued efforts to lure European immigrants with expensive subsidies (few were tempted). Southeastern coffee planters, for their part, wanted only "white" overseas laborers after Emancipation, and soon made this federal policy in the new Republic (The racial preference was later amended to include Japanese as well as southern Europeans.) "Why were the coffee planters in the southeast more willing to finance immigration from Europe than from the northeast?" Leff believes that "part of the answer may have been the prevalent racial attitudes on the part of the coffee planters, which led them to prefer European to mulatto workers," while Deutsch points to "cultural biases on the part of Southeastern planters against native Brazilian workers." Both underestimate racism as public policy. Gerald Greenfield has shown how Liberal discourse about drought and development in the late 1870s revolved around urban perceptions of the "dark, primitive world of the hinterland" and "retirante inferiority and aversion to labor." "To the extent that Brazil during the latter portion of the nineteenth century embraced the tenets of positivism, enlightenment notions of progress, and the concoction of scientific racism of thinkers like Buckle and Spencer, the backlanders became not merely curiosities from a bygone age, but detriments to the nation's progress. Evolving institutions of national culture, largely based in Rio and revealing marked influence from Western Europe and the United States, stressed the nation's greatest potential while lamenting the inadequacies, intellectual as well as moral, of much of the nation's population." The Brazilian Republic, moreover, was probably the first government anywhere explicitly committed to large-scale "positive Eugenics." Leading fin de siecle savants like the Bahian scientist Nina Rodrigues corroborated fears that "race mixing was responsible for all social deviance such as banditry, religious heresy, and the like." Whereas mass European immigration into the United States in the 1890s was conceived as simply providing human fuel for the economy, Brazil's elites also wanted to use immigration to radically transform the nation's racial physiognomy. They were obsessed with "de-Africanizing" and "whitening" Brazil.