Faculty Of Law Quotes

An educated man is not, necessarily, one who has an abundance of general or specialized knowledge. An educated man is one who has so developed the faculties of his mind that he may acquire anything he wants, or its equivalent, without violating the rights of others.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

The gift of the Holy Ghost...quickens all the intellectual faculties, increases, enlarges, expands, and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form, and features. It tends to health, vigor, animation, and social feeling. It invigorates all the faculties of the physical and intellectual man. It strengthens and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

What other agents then are there, which, at the same time that they are under the influence of man's direction, are susceptible of happiness? They are of two sorts: (1) Other human beings who are styled persons. (2) Other animals, which, on account of their interests having been neglected by the insensibility of the ancient jurists, stand degraded into the class of things... But is there any reason why we should be suffered to torment them? Not any that I can see. Are there any why we should not be suffered to torment them? Yes, several. The day has been, I grieve to say in many places it is not yet past, in which the greater part of the species, under the denomination of slaves, have been treated by the law exactly upon the same footing as, in England for example, the inferior races of animals are still. The day may come, when the rest of the animal creation may acquire those rights which never could have been withholden from them but by the hand of tyranny. The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor. It may come one day to be recognized, that the number of the legs, the villosity of the skin, or the termination of the os sacrum, are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason, or, perhaps, the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail? the question is not, Can they reason? nor, Can they talk? but, Can they suffer? Why should the law refuse its protection to any sensitive being? The time will come when humanity will extend its mantle over everything which breathes.

The constancy of the laws of nature, or the certainty with which we may expect the same effects from the same causes, is the foundation of the faculty of reason.

Life, faculties, production-in other words, individuality, liberty, property-this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it.

Judges... are picked out from the most dextrous lawyers, who are grown old or lazy, and having been biased all their lives against truth or equity, are under such a fatal necessity of favoring fraud, perjury and oppression, that I have known several of them to refuse a large bribe from the side where justice lay, rather than injure the faculty by doing any thing unbecoming their nature in office.

What is morality? It is not the following of enjoined rules of conduct. It is not a question of standing above temptations, or of conquering hate, anger, greed, lust and violence. Questioning your actions before and after creates the moral problem. What is responsible for this situation is the faculty of distinguishing between right and wrong and influencing your actions accordingly.Life is action. Unquestioned action is morality. Questioning your actions is destroying the expression of life. A person who lets life act in its own way without the protective movement of thought has no self to defend. What need will he have to lie or cheat or pretend or to commit any other act which his society considers immoral?

Every faculty that naturally belongs to the human mind is latent in every mind, and it can be awakened and developed, provided the proper laws are faithfully applied.

One of the professors told me last week that he feels bad teaching with the way the economy is now. ‘What’s the point?’ he said. ‘Kids aren’t getting jobs.’ You never hear faculty talk that way. He did.

The will is conceived as a faculty of determining oneself to action in accordance with the conception of certain laws. And such a faculty can be found only in rational beings.

Imagination is a faculty of the mind which can be cultivated, developed, extended and broadened by use.

Life Is a Gift from God. We hold from God the gift which includes all others. This gift is life -- physical, intellectual, and moral life. But life cannot maintain itself alone. The Creator of life has entrusted us with the responsibility of preserving, developing, and perfecting it. In order that we may accomplish this, He has provided us with a collection of marvelous faculties. And He has put us in the midst of a variety of natural resources. By the application of our faculties to these natural resources we convert them into products, and use them. This process is necessary in order that life may run its appointed course. Life, faculties, production--in other words, individuality, liberty, property -- this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it. Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place.

For me the real evil of masturbation would be that it takes an appetite which, in lawful use, leads the individual out of himself to complete (and correct) his own personality in that of another (and finally in children and even grandchildren) and turns it back: sends the man back into the prison of himself, there to keep a harem of imaginary brides. And this harem, once admitted, works against his ever getting out and really uniting with a real woman. For the harem is always accessible, always subservient, calls for no sacrifices or adjustments, and can be endowed with erotic and psychological attractions which no real woman can rival. Among those shadowy brides he is always adored, always the perfect lover: no demand is made on his unselfishness, no mortification ever imposed on his vanity. In the end, they become merely the medium through which he increasingly adores himself . . . . And it is not only the faculty of love which is thus sterilized, forced back on itself, but also the faculty of imagination. The true exercise of imagination, in my view, is (a) To help us to understand other people (b) To respond to, and, some of us, to produce, art. But it has also a bad use: to provide for us, in shadowy form, a substitute for virtues, successes, distinctions etc. which ought to be sought outside in the real world—e.g. picturing all I’d do if I were rich instead of earning and saving. Masturbation involves this abuse of imagination in erotic matters (which I think bad in itself) and thereby encourages a similar abuse of it in all spheres. After all, almost the main work of life is to come out of our selves, out of the little, dark prison we are all born in. Masturbation is to be avoided as all things are to be avoided which retard this process. The danger is that of coming to love the prison.

Yet I am not more sure that my soul lives, than I am that perverseness is one of the primitive impulses of the human heart - one of the indivisible primary faculties, or sentiments, which give direction to the character of Man. Who has not, a hundred times, found himself committing a vile or a silly action, for no other reason than because he knows he should not? Have we not a perpetual inclination, in the teeth of our best judgment, to violate that which is Law, merely because we understand it to be such?

Oh, sublime writers! Please remember sometimes that this clay, this sand, and this manure which you so arbitrarily dispose of, are men! They are your equals! They are intelligent and free human beings like yourselves! As you have, they too have received from God the faculty to observe, to plan ahead, to think, and to judge for themselves!

When confronted with a problem involving the use of the reasoning faculties, individuals of strong intellect keep their poise, and seek to reach a solution by obtaining facts bearing upon the question. Those of immature mentality, on the other hand, when similarly confronted, are overwhelmed. While the former may be qualified to solve the riddle of their own destiny, the latter must be led like a flock of sheep and taught in simple language. They depend almost entirely upon the ministrations of the shepherd. The Apostle Paul said that these little ones must be fed with milk, but that meat is the food of strong men. Thoughtlessness is almost synonymous with childishness, while thoughtfulness is symbolic of maturity. There are, however, but few mature minds in the world; and thus it was that the philosophic-religious doctrines of the pagans were divided to meet the needs of these two fundamental groups of human intellect--one philosophic, the other incapable of appreciating the deeper mysteries of life. To the discerning few were revealed the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. In order to make simple the great truths of Nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. While the ignorant multitudes brought their offerings to the altars of Priapus and Pan (deities representing the procreative energies), the wise recognized in these marble statues only symbolic concretions of great abstract truths. In all cities of the ancient

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

Life, faculties, production--in other words, individuality, liberty, property -- this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it.

To construct mechanically the brain of a somniferous tale, it is not enough to dissect nonsense & mightily stupefy the reader's intelligence with renowned doses, so as to paralyze his faculties for the rest of his life by the infallible law of fatigue; one must, besides, with good mesmeric fluid, make it somnambulistically impossible for him to move, against his nature forcing his eyes to cloud over at your own fixed stare.

What Is Liberty? Actually, what is the political struggle that we witness? It is the instinctive struggle of all people toward liberty. And what is this liberty, whose very name makes the heart beat faster and shakes the world? Is it not the union of all liberties -- liberty of conscience, of education, of association, of the press, of travel, of labor, of trade? In short, is not liberty the freedom of every person to make full use of his faculties, so long as he does not harm other persons while doing so? Is not liberty the destruction of all despotism -- including, of course, legal despotism? Finally, is not liberty the restricting of the law only to its rational sphere of organizing the right of the individual to lawful self- defense; of punishing injustice?

Of all the wicked heresies and threatening movements facing the church in our day, when Westminster Seminary finally organized their faculty to write something in unison, they gave their determined political efforts not to fight socialism, not to fight homosexuality, not abortion, not crime and mayhem in our society, not subjectivism in theology, not dispensationalism, not cultural relativism, not licentiousness, not defection from the New Testament, not defection from the Westminster Confession of Faith, all of which are out there and they can give their legitimate efforts to… boy the thing they had to write about was theonomy! How many times can a man turn his head and pretend that he doesn’t see the problem?

Every animal with blood in its veins and horns on its head will fight when it is attacked. How much more so will man, who carries in his breast the faculties of love and hatred, joy and anger! When he is pleased, a feeling of affection springs up within him; when angry, his poisoned sting is brought into play. That is the natural law which governs his being. . .

Earth, stars, and the vastness of space; yesterday, today and tomorrow; and the endlessly increasing knowledge of the relation of forces, present an illimitable universe of numberless phenomena. Only in general outline can the universe be understood. In its infinite variety of expression, it wholly transcends the human mind... In the midst of this complexity man finds himself. As he progresses from childhood to manhood, and his slumbering faculties are awakened, he becomes more fully aware of the vastness of his universe and of the futility of hoping to understand it in detail. Nevertheless, conscious man cannot endure confusion. Out of the universal mystery he must draw at least the general, controlling laws that proclaim order in the apparent chaos; and especially is he driven, by his inborn and unalterable nature, to know if possible his own place in the system of existing things.

When Friedrich Nietzsche mocked Immanuel Kant for having "discovered a moral faculty in man", he inadvertently resolved Kant's dilemma of being unable to identify what exactly constituted his "moral law" for fear of offending against a charge of empiricism from the likes of David Hume.

Shepard’s theory of law had roused his intelligence, and gratified it, and he again felt master of his faculties.

Offline classes form the nucleus of the college life. Online classes can only complement offline education, not replace it.

An action done from duty has its moral worth, not in the purpose to be attained by it, but in the maxim according with which it is decided upon; it depends therefore, not on the realization of the object of action, but solely on the principle of volition in accordance with which, irrespective of all objects of the faculty of desire, the action has been performed.

Of the works of this mind history is the record. Its genius is illustrated by the entire series of days. Man is explicable by nothing less than all his history. Without hurry, without rest, the human spirit goes forth from the beginning to embody every faculty, every thought, every emotion, which belongs to it, in appropriate events. But the thought is always prior to the fact; all the facts of history preexist in the mind as laws. Each law in turn is made by circumstances predominant, and the limits of nature give power to but one at a time. A man is the whole encyclopaedia of facts. The creation of a thousand forests is in one acorn, and Egypt, Greece, Rome, Gaul, Britain, America, lie folded already in the first man. Epoch after epoch, camp, kingdom, empire, republic, democracy, are merely the application of his manifold spirit to the manifold world.

Religion regards civil liberty as a noble exercise of man’s faculties, the world of politics being a sphere intended by the Creator for the free play of intelligence. Religion, being free and powerful within its own sphere and content with the position reserved for it, realized that its sway is all the better established because it relies only on its own powers and rules men’s hearts without external support. Freedom sees religion as the companion of its struggles and triumphs, the cradle of its infancy, and the divine source of its rights. Religion is considered as the guardian of mores, and mores are regarded as the guarantee of the laws and pledge for the maintenance of freedom itself.

Despotic government supports itself by abject civilization, in which debasement of the human mind, and wretchedness in the mass of the people, are the chief criterions. Such governments consider man merely as an animal; that the exercise of intellectual faculty is not his privilege; that he has nothing do with laws but to obey them, and they politically depend more upon breaking the spirit of the people by poverty, than they fear enraging it by desperation. -Agrarian Justice

There was so much about their jobs that could not be explained well, especially to those who had never worked in a school. It often felt like trying to describe some strange supernatural phenomenon, some bizarre thing outside the laws of nature.

Gun-free zones don't deter criminals-they help them by providing a guarantee that they will not face any armed resistance. But they do deter the law-abiding. A faculty member with a concealed-handgun permit who breaks the campus gun ban would be fired and likely find it impossible to get admitted to another school. Bringing a firearm into a gun-free zone can have serious adverse consequences for law-abiding people. But for someone like the Virginia Tech killer, the threat of expulsion is no deterrent at all.

You could pretend that Guenever was a sort of man-eating lioncelle herself, or that she was one of those selfish women who insist on ruling everywhere. In fact, this is what she did seem to be to a superficial inspection. She was beautiful, sanguine, hot-tempered, demanding, impulsive, acquisitive, charming - she had all the proper qualities for a man-eater. But the rock on which these easy explanations founder, is that she was not promiscuous. There was never anybody in her life except Lancelot and Arthur. She never ate anybody except these. And even these she did not eat in the full sense of the word. People who have been digested by a man-eating lioncelle tend to become nonentities - to live no life except within the vitals of the devourer. Yet both Arthur and Lancelot, the people whom she apparently devoured, lived full lives, and accomplished things of their own. She lived in warlike times, when the lives of young people were as short as those of airmen in the twentieth century. In such times, the elderly moralists are content to relax their moral laws a little, in return for being defended. The condemned pilots, with their lust for life and love which is probably to be lost so soon, touch the hearts of young women, or possibly call up an answering bravado. Generosity, courage, honesty, pity, the faculty to look short life in the face - certainly comradeship and tenderness - these qualities may explain why Guenever took Lancelot as well as Arthur. It was courage more than anything else - the courage to take and give from the heart, while there was time. Poets are always urging women to have this kind of courage. She gathered her rose-buds while she might, and the striking thing was that she only gathered two of them, which she kept always, and that those two were the best.

Contemporary man, owing to certain, almost imperceptible conditions of ordinary life which are firmly rooted in modern civilisation and which seem to have become, so to speak, " inevitable " in daily life, has gradually deviated from the natural type he ought to have represented on account of the sum-total of the influences of place and environment in which he was born and reared and which, under normal conditions, without any artificial impediments, would have indicated by their very nature for each individual the lawful path of his development in that final normal type which he ought to have become even in his preparatory age.   Today, civilisation, with its unlimited scope in extending its influence, has wrenched man from the normal conditions in which he should be living.   It is, of course, true that modern civilisation has opened up for man new and vaster horizons in different technical, mechanical and many other so-called " sciences ", thereby enlarging his world perception, but civilisation has, instead of a balanced rising to a higher degree of development, developed only certain sides of his general being to the detriment of others, while, because of the absence of an harmonious education, certain faculties inherent in man have even been completely destroyed, depriving him in this way of the natural privileges of his type. In other words, by not educating the growing generation harmoniously, this civilisation, which should have been, according to common sense, in all respects like a good mother to man, has withheld from him what she should have given him ; and, it appears, that she has even taken from him the possibility of the progressive and balanced development of a new type, which development would have inevitably taken place if only in the course of time and according to the law of general human progress.   From this follows the indubitable fact, which can be clearly established, that, instead of an accomplished individual type, which historical data would show man to have been some centuries ago and one normally in communion with Nature and the environment generating him, there developed instead a being that was uprooted from the soil, unfit for life, and a stranger to all normal conditions of existence.

It is, indeed, in accordance with the nature of the invisible God that He should be thus known through His works; and those who doubt the Lord's resurrection because they do not now behold Him with their eyes, might as well deny the very laws of nature. They have ground for disbelief when works are lacking; but when the works cry out and prove the fact so clearly, why do they deliberately deny the risen life so manifestly shown? Even if their mental faculties are defective, surely their eyes can give them irrefragable proof of the power and Godhead of Christ. A blind man cannot see the sun, but he knows that it is above the earth from the warmth which it affords; similarly, let those who are still in the blindness of unbelief recognize the Godhead of Christ and the resurrection which He has brought about through His manifested power in others.

Whatever else a modern feels when he looks at the night sky, he certainly feels that he is looking out--like one looking out from the saloon entrance on to the dark Atlantic or from the lighted porch upon dark and lonely moors. But if you accepted the Medieval Model you would feel like one looking in. The Earth is 'outside the city wall'. When the sun is up he dazzles us and we cannot see inside. Darkness, our own darkness, draws the veil and we catch a glimpse of the high pomps within the vast, lighted concavity filled with music and life. And, looking in, we do not see, like Meredith's Lucifer, 'the army of unalterable law', but rather the revelry of insatiable love. We are watching the activity of creatures whose experience we can only lamely compare to that of one in the act of drinking, his thirst delighted yet not quenched. For in them the highest of faculties is always exercised without impediment on the noblest object; without satiety, since they can never completely make His perfection their own, yet never frustrated, since at every moment they approximate to Him in the fullest measure of which their nature is capable.

Sobchak did not abandon the city’s democratic institutions, but after his election, the former law professor focused his efforts on strengthening law enforcement and tax collection. He turned to his former student in the law faculty at Leningrad State University, Vladimir Putin, for help.

Young women routinely went to law school; half the medical faculty in prerevolutionary times were women, as were a quarter of economics students. Oddly, even when the anti-Semitic decrees had made legal careers inaccessible to Jews, government schools for girls remained open to Jewish girls.

Prayer is my chief work; by it I carry on all else. Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life. It is the noblest exercise of the soul. It is the most exalted use of our best faculties. It is the highest imitation of the blessed beings of heaven.

Nonsense! Do those worshippers of government believe that free persons will cease to act? Does it follow that if we receive no energy from the law, we shall receive no energy at all? Does it follow that if the law is restricted to the function of protecting the free use of our faculties, we will be unable to use our faculties?

Man, like every other organism, can only live by the transformation of his environment to his own use. He must transform his environment from a condition where it is less to a condition where it is more subservient to his needs. That special, conscious, and intelligent transformation of his environment which is peculiar to the peculiar intelligence and creative faculty of man we call the Production of Wealth. Wealth is matter which has been consciously and intelligently transformed from a condition in which it is less to a condition in which it is more serviceable to a human need. Without Wealth man cannot exist. The production of it is a necessity to him, and though it proceeds from the more to the less necessary, and even to those forms of production which we call luxuries, yet in any given human society there is a certain kind and a certain amount of wealth without which human life cannot be lived: as, for instance, in England to-day, certain forms of elaborately prepared food, clothing, fuel, and habitation. Therefore, to control the production Of wealth is to control human life itself. To refuse man the opportunity for the production of wealth is to refuse him the opportunity for life; and, in general, the way in which the production of wealth is by law permitted is the only way in which the citizens can legally exist.

Men, discouraged by their failure to accomplish exactly what they desire, often speak of their lives as purposeless, but it is idle talk, for, in fact, no intelligent life which concerns itself vigorously and properly with the things about it can be said to be purposeless. Such a life adheres, automatically, to the law of progression, and therefore moves toward a great destiny of supreme power and accompanying joys. The only purposeless life is the one that does not use its faculties. It matters little what tasks men perform in life, if only they do them well and will all their strength. In the eternal plan they are given progressive value. In an infinite universe, one cannot possibly learn all or do all, at once. A beginning must be made somewhere and corner by corner, department by department, space by space, all will be known and conquered. In the end, all must be explored, and whether one begins in the east or the west cannot matter much. The big concern is the extent to which a man offers himself, mind and body, to his worthwhile work. Upon that will growth depend.

Each of us has a natural right--from God--to defend his person, his liberty, and his property. These are the three basic requirements of life, and the preservation of any one of them is completely dependent upon the preservation of the other two. For what are our faculties but the extension of our individuality? And what is property but an extension of our faculties?

Each of us has a natural right – from God – to defend his person, his liberty, and his property. These are the three basic requirements of life, and the preservation of any one of them is completely dependent upon the preservation of the other two. For what are our faculties but the extension of our individuality? And what is property but an extension of our faculties?

I am interested in the literature and religion of ancient Israel. I focus on biblical law in its ancient Near Eastern context and on the way that biblical law was later reinterpreted in the Dead Sea Scrolls and other Second Temple literature. I have also explored the relation of the Bible to later western intellectual history. In my latest book, A More Perfect Torah: At the Intersection of Philology and Hermeneutics in Deuteronomy and the Temple Scroll, I explore the relationship between biblical composition history and its reception history at Qumran and in rabbinic literature. At the University of Minnesota, I have department affiliations with the Center for Jewish Studies and the Program in Religious Studies and am also an affiliated faculty member of the Law School.

If man is but a biological organism and biology itself may be reduced to a set of physical and chemical laws, it should be possible to build up a biological science, a kind of biological mechanics, whose laws would rule the working and repair of the several pieces of the human machine. In such a case, there would be a 'medicine' or 'medical science'; and the doctor's task would consist in acquiring and maintaining an adequate knowledge of the laws of such a science and applying them so to speak in a uniform and automatic way, with hardly any meddling from his own personal criterion. If, on the contrary, man is above all an eminently living being, every specimen of which is ever new and original, a being strongly influenced by ultra-physical faculties -- spirit, intellect, emotions -- if, in one word, man is a whole that can only be ruled from its own centre, medicine, then, will be but an art or a craft to be applied in each case to a concrete individual. And then, rather than 'medicine', there will be medicine-men. Truth lies between these two poles, but gravitates definitely towards the second.

Religion sees in civil liberty a noble exercise of the faculties of man; in the political world, a field offered by the Creator to the efforts of intelligence. Free and powerful in its sphere, satisfied with the place reserved for it, religion knows that its dominion is that much better established because it rules only by its own strength and dominates hearts without other support. Liberty sees in religion the companion of its struggles and triumphs, the cradle of its early years, the divine source of its rights. Liberty considers religion as the safeguard of mores, mores as the guarantee of laws and the pledge of its own duration.

Here I encounter the most popular fallacy of our times. It is not considered sufficient that the law should be just; it must be philanthropic. Nor is it sufficient that the law should guarantee to every citizen the free and inoffensive use of his faculties for physical, intellectual, and moral self-improvement. Instead, it is demanded that the law should directly extend welfare, education, and morality throughout the nation. This is the seductive lure of socialism. And I repeat again: These two uses of the law are in direct contradiction to each other. We must choose between them. A citizen cannot at the same time be free and not free.

The Seductive Lure of Socialism Here I encounter the most popular fallacy of our times. It is not considered sufficient that the law should be just; it must be philanthropic. Nor is it sufficient that the law should guarantee to every citizen the free and inoffensive use of his faculties for physical, intellectual, and moral self-improvement. Instead, it is demanded that the law should directly extend welfare, education, and morality throughout the nation. This is the seductive lure of socialism. And I repeat again: These two uses of the law are in direct contradiction to each other. We must choose between them. A citizen cannot at the same time be free and not free.

Religion perceives that civil liberty affords a noble exercise to the faculties of man and that the political world is a field prepared by the Creator for the efforts of the mind. Free and powerful in its own sphere, satisfied with the place reserved for it, religion never more surely establishes its empire than when it reigns in the hearts of men unsupported by aught beside its native strength. Liberty regards religion as its companion in all its battles and its triumphs, as the cradle of its infancy and the divine source of its claims. It considers religion as the safeguard of morality, and morality as the best security of law and the surest pledge of the duration of freedom.

A similar discrepancy between objective proclaimed and objective practised can be observed in most organisations. For example, one could mistakenly believe that the principal objective of universities is to educate students. But for Ackoff, the principal objective of a university is to provide job security and increase the standard of living and quality of life of those members of the faculty and administration who make the critical decisions. Teaching is the price that faculty members must pay to share in the benefits provided. Like any price, they try to minimise it. Note that the more senior and politically powerful teaching members of the faculty are, the less teaching they do.

This was what he taught at the Collège de France. And in the entire neighborhood, in all the nearby Faculties, in the literature, law, history and philosophy courses, at the Institute and at the Palais de Justice, in the buses, the métros, in all the government offices, sensible men, normal men, active men, worthy, wholesome, strong men, triumphed. Avoiding the shops filled with pretty things, the women trotting briskly along, the café waiters, the medical students, the traffic policemen, the clerks from notary offices, Rimbaud or Proust, having been torn from life, cast out from life and deprived of support, were probably wandering aimlessly through the streets, or dozing away, their heads resting on their chests, in some dusty public square.

The vampire live on, and cannot die by mere passing of the time; he can flourish when that he can fatten on the blood of the living. Even more, we have seen amongst us that he can even grow younger; that his vital faculties grow strenuous, and seem as though they refresh themselves when his special pabulum is plenty. But he cannot flourish without this diet; he eat not as others. Even friend Jonathan, who lived with him for weeks, did never see him to eat, never! He throws no shadow; he make in the mirror no reflect, as again Jonathan observe. He has the strength of many in his hand—witness again Jonathan when he shut the door against the wolfs, and when he help him from the diligence too. He can transform himself to wolf, as we gather from the ship arrival in Whitby, when he tear open the dog; he can be as bat, as Madam Mina saw him on the window at Whitby, and as friend John saw him fly from this so near house, and as my friend Quincey saw him at the window of Miss Lucy. He can come in mist which he create—that noble ship’s captain proved him of this; but, from what we know, the distance he can make this mist is limited, and it can only be round himself. He come on moonlight rays as elemental dust—as again Jonathan saw those sisters in the castle of Dracula. He become so small—we ourselves saw Miss Lucy, ere she was at peace, slip through a hair-breadth space at the tomb door. He can, when once he find his way, come out from anything or into anything, no matter how close it be bound or even fused up with fire—solder you call it. He can see in the dark—no small power this, in a world which is one half shut from the light. Ah, but hear me through. He can do all these things, yet he is not free. Nay; he is even more prisoner than the slave of the galley, than the madman in his cell. He cannot go where he lists; he who is not of nature has yet to obey some of nature’s laws—why we know not. He may not enter anywhere at the first, unless there be someone of the household who bid him to come; though afterwards he can come as he please. His power ceases, as does that of all evil things, at the coming of the day. Only at certain times can he have limited freedom. If he be not at the place whither he is bound, he can only change himself at noon or at exact sunrise or sunset.

The gift of the Holy Ghost … quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form, and features. It tends to health, vigor, animation, and social feeling. It invigorates all the faculties of the physical and intellectual man. It strengthens and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

Man is the first product of evolution to be capable of controlling evolutionary destiny.'" Endowed as he is with reasoning powers, he must independently decide up on his own behavior, without the compelling guidance by instinct. Supplied with mind, he is expected to cooperate consciously with nature in her further evolutionary program. Unfortunately humanity has arrantly failed to make a serious effort to promote its own further progress. Instead of using the power of the mind to understand the responsibilities which freedom from blind obedience to instinct entails, mankind has refused to listen whenever it was reminded of the requirements of the evolutionary law. It was so much easier to lend an ear to the promptings of desire, which was an unknown element up to the human stage. It must have been very soon after the acquisition of mental self-consciousness and his becoming aware of stirrings of primitive impulses, that man began to use the mind to stimulate the desires of the body. In this way he has indulged the almost negligible sexual impulse which he inherited from the animal kingdom, until it has become a desire so strong that he has difficulty to control it. Overstimulated by this unnaturally strong desire of his own making, man has looked for arbitrary ways in which to gratify it. Although reducing actual reproduction, he has discovered ways of unreproductive sexual action. But every such act, whatever form it takes, is a misuse of sex and uses up some of the life force that should be utilized for the support and the development of higher faculties. "The record of our race progress clearly shows how our upward movement has been checked ... by that misuse.

The invariable mark of wisdom is to see the miraculous in the common. What is a day? What is a year? What is summer? What is woman? What is a child? What is sleep? To our blindness, these things seem unaffecting. We make fables to hide the baldness of the fact and conform it, as we say, to the higher law of the mind. But when the fact is seen under the light of an idea, the gaudy fable fades and shrivels. We behold the real higher law. To the wise, therefore, a fact is true poetry, and the most beautiful of fables. These wonders are brought to our own door. You also are a man. Man and woman, and their social life, poverty, labor, sleep, fear, fortune, are known to you. Learn that none of these things is superficial, but that each phenomenon has its roots in the faculties and affections of the mind. Whilst the abstract question occupies your intellect, nature brings it in the concrete to be solved by your hands.

[A man] finds in himself a talent which with the help of some culture might make him a useful man in many respects. But he finds himself in comfortable circumstances and prefers to indulge in pleasure rather than to take pains in enlarging and improving his happy natural capacities. He asks, however, whether his maxim of neglect of his natural gifts, besides agreeing with his inclination to indulgence, agrees also with what is called duty. He sees then that a system of nature could indeed subsist with such a universal law, [where] men... let their talents rest and resolve to devote their lives merely to idleness, amusement, and propagation of their species - in a word, to enjoyment; but he cannot possibly will that this should be a universal law of nature, or be implanted in us as such by a natural instinct. For, as a rational being, he necessarily wills that his faculties be developed, since they serve him, and have been given him, for all sorts of possible purposes.

I said, “there was a society of men among us, bred up from their youth in the art of proving, by words multiplied for the purpose, that white is black, and black is white, according as they are paid. To this society all the rest of the people are slaves. For example, if my neighbour has a mind to my cow, he has a lawyer to prove that he ought to have my cow from me. I must then hire another to defend my right, it being against all rules of law that any man should be allowed to speak for himself. Now, in this case, I, who am the right owner, lie under two great disadvantages: first, my lawyer, being practised almost from his cradle in defending falsehood, is quite out of his element when he would be an advocate for justice, which is an unnatural office he always attempts with great awkwardness, if not with ill-will. The second disadvantage is, that my lawyer must proceed with great caution, or else he will be reprimanded by the judges, and abhorred by his brethren, as one that would lessen the practice of the law. And therefore I have but two methods to preserve my cow. The first is, to gain over my adversary’s lawyer with a double fee, who will then betray his client by insinuating that he hath justice on his side. The second way is for my lawyer to make my cause appear as unjust as he can, by allowing the cow to belong to my adversary: and this, if it be skilfully done, will certainly bespeak the favour of the bench. Now your honour is to know, that these judges are persons appointed to decide all controversies of property, as well as for the trial of criminals, and picked out from the most dexterous lawyers, who are grown old or lazy; and having been biassed all their lives against truth and equity, lie under such a fatal necessity of favouring fraud, perjury, and oppression, that I have known some of them refuse a large bribe from the side where justice lay, rather than injure the faculty, by doing any thing unbecoming their nature or their office.

Therein, of course, lay a terrible problem for the Jews. One of their greatest gifts was the critical faculty. They had always had it. It was the source of their rationality, one of the factors which brought them to monotheism in the first place, for their critical sense would not allow them to accept the follies of polytheism. But they were not only critical; they were, perhaps above all, self-critical. And they were, or at any rate had been in ancient times, superb historians. They saw the truth, sometimes the ugly truth, about themselves, and they told it in the Bible. Whereas other peoples produced their national epics to endorse and bolster their self-esteem, the Jews wanted to discover what had gone wrong with their history, as well as what had gone right. That is why the Bible is littered with passages in which the Jews are presented as a sinful people, often too wicked or obstinate to accept God’s law, though they know it. The Jews, in fact, produced the evidence for their own prosecution.

For millennia, the major theories of human nature have come from religion.1 The Judeo-Christian tradition, for example, offers explanations for much of the subject matter now studied by biology and psychology. Humans are made in the image of God and are unrelated to animals.2 Women are derivative of men and destined to be ruled by them.3 The mind is an immaterial substance: it has powers possessed by no purely physical structure, and can continue to exist when the body dies.4 The mind is made up of several components, including a moral sense, an ability to love, a capacity for reason that recognizes whether an act conforms to ideals of goodness, and a decision faculty that chooses how to behave. Although the decision faculty is not bound by the laws of cause and effect, it has an innate tendency to choose sin. Our cognitive and perceptual faculties work accurately because God implanted ideals in them that correspond to reality and because he coordinates their functioning with the outside world. Mental health comes from recognizing God’s purpose, choosing good and repenting sin, and loving God and one’s fellow humans for God’s sake. The

A man without the proper use of the intellectual faculties of man is, if possible, more contemptible that even a coward, and seems to be mutilated and deformed in a still more essential part of the character of human nature. Though the state was to derive no advantage from the instruction of the inferior ranks of people, it would still deserve its attention that they should not be altogether uninstructed. The state, however, derives no inconsiderable advantage from their instruction. The more they are instructed, the less liable they are to the delusions of enthusiasm and superstition, which among ignorant nations frequently occasion the dreadful disorders. An instructed and intelligent people, besides, are always more decent and orderly than an ignorant and stupid one. They feel themselves, each individually, more respectable, and more likely to obtain the respect of their lawful superiors, an they are, therefore, more disposed to respect those superiors. They are more dispose to examine, and more capable if seeing through, the interested complaints of faction and sedition; and they are, upon that account, less apt to be misled into any wanton or unnecessary opposition to the measures of government. In free countries, where the safety of government depends very much upon the favourable judgement which the people may form of its conduct, it must be surely be of the highest importance, that they should not be disposed to judge rashly or capriciously concerning it.

This experiment succeeds as hoped and promises to metaphysics, in its first part, which deals with those *a priori* concepts to which the corresponding objects may be given in experience, the secure course of a science. For by thus changing our point of view, the possibility of *a priori* knowledge can well be explained, and, what is still more, the laws which *a priori* lie at the foundation of nature, as the sum total of the objects of experience, may be supplied with satisfactory proofs, neither of which was possible within the procedure hitherto adopted. But there arises from this deduction of our faculty of knowing *a priori*, as given in the first part of metaphysics, a somewhat startling result, apparently most detrimental to that purpose of metaphysics which has to be treated in its second part, namely the impossibly of using this faculty to transcend the limits of possible experience, which is precisely the most essential concern of the science of metaphysics. But here we have exactly the experiment which, by disproving the opposite, establishes the truth of the first estimate of our *a priori* rational knowledge, namely, that it is directed only at appearances and must leave the thing in itself as real for itself but unknown to us. For that which necessarily impels us to to go beyond the limits of experience and of all appearances is the *unconditioned*, which reason rightfully and necessarily demands, aside from everything conditioned, in all things in themselves, so that the series of conditions be completed. If, then, we find that, under the supposition that our empirical knowledge conforms to objects as things in themselves, the unconditioned *cannot be thought without contradiction*, while under the supposition that our representation of things as they are given to us does not conform to them as things in themselves, but, on the contrary, that these objects as appearance conform to our mode of representation, then *the contradiction vanishes*; and if we find, therefore, that the unconditioned cannot be encountered in things insofar as we are acquainted with them (insofar as they are given to us), but only in things insofar as we are not acquainted with them, that is, insofar as they are things in themselves; then it becomes apparent that what we at first assumed only for the sake of experiment is well founded. However, with speculative reason unable to make progress in the field of the supersensible, it is still open to us to investigate whether in reason's practical knowledge data may not be found which would enable us to determine that transcendent rational concept of the unconditioned, so as to allow us, in accordance with the wish of metaphysics, to get beyond the limits of all possible experience with our *a priori* knowledge, which is possible in practical matters only. Within such a procedure, speculative reason has always at least created a space for such an expansion, even if it has to leave it empty; none the less we are at liberty, indeed we are summoned, to fill it, if we are able to do so, with practical *data* of reason." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 19-21

There are forty-eight physicians and surgeons, but not all are lecturers. Including yourself, there are twenty-seven students of medicine. Each clerk is apprenticed to a series of different physicians. The apprenticeships vary in length for different individuals, and so does the entire clerkship. You become a candidate for oral examination whenever the bastardly faculty decides you are ready. If you pass, they address you as Hakim. If you fail, you remain a student and must work toward another chance.” “How long have you been here?” Karim glowered, and Rob knew he had asked the wrong question. “Seven years. I’ve taken examinations twice. Last year, I failed the section on philosophy. My second attempt was three weeks ago, when I made a poor thing of questions on jurisprudence. What should I care about the history of logic or the precedents of the law? I’m already a good physician.” He sighed bitterly. “In addition to classes in medicine you must attend lectures in law, theology, and philosophy.

Taken as a whole, the history of the Middle Ages after the ruin in the West of the ancient civilization is one of progress, progress in society, government, order and organization, laws, the development of human faculties, of rational thought, of knowledge and experience, of art and culture. Men throughout had been restlessly creative and aspiring. But that progress to a better life had been perpetually thwarted and delayed, not merely by external disasters but by the passions and wilful ambitions of men themselves. They generated countless ills. Rough and ready, even skilful and inspired remedies brought with their benefits fresh misfortunes on mankind. Innate barbarism broken from its fetters time and time again. Potent delusions summoned their appropriate nemesis. In our distant retrospect we can perceive how crooked and perilous was the upward road.

Man ascribes to God the faculty of foreseeing, or knowing beforehand whatever will happen; but this prescience seldom turns to his glory, nor protects him from the lawful reproaches of man. If God foreknows the future, must he not have foreseen the fall of his creatures? If he resolved in his decrees to permit this fall, it is undoubtedly because it was his will that this fall should take place, otherwise it could not have happened.

I am not afraid to die," he said. "We've all got to die. I've never had a headache, never had tuberculosis, or rheumatism, never been sick. I'm glad to die in the possession of all my faculties, but I am worried about those two children of mine. They will be marked for life." He paused for a moment, then he added thoughtfully. "And what is more and harder to bear, Warden, is that killing me won't help anything or anybody. This business of capital punishment is all wrong." He shrugged his shoulders.

But yet he may live and enjoy, by seizing and appropriating the productions of the faculties of his fellow men. This is the origin of plunder. Now,

The vacuum of physics contains in its faculties everything that the laws of nature will permit. It fluctuates-the virtual particles come and go. The only thing they may be missing is the energy it would take to make them appear as real particles. All that can appear in reality must be present as a possibility- as a state of virtual particles-in a vacuum. Addd energy to the vacuum and those virtual states may appear as particles.

By reversing the steps that we took to advance from the concept of substance to that of Materia Prima, we can imagine building up our universe: the homogeneous basic substance, Materia Prima, contains all the possibilities that the laws of nature will permit. There is no such thing as empty space into which our material world is introduced- that is what Aristotle preached, and modern physics agrees with him. The empty space known to it- the physical vacuum- has characteristics that Aristotle gave his Materia Prima. Werner Heisenberg characterized Aristotle's matter in the following way "Aristotle's matter is certainly not a given substance such as say water or air; also it is not just simply space. Rather it is an indeterminate physical substrate which contains the faculty to assume some given form and thus to enter into physical reality.

Man is the first product of evolution to be capable of controlling evolutionary destiny.'" Endowed as he is with reasoning powers, he must independently decide up on his own behavior, without the compelling guidance by instinct. Supplied with mind, he is expected to cooperate consciously with nature in her further evolutionary program. Unfortunately humanity has arrantly failed to make a serious effort to promote its own further progress. Instead of using the power of the mind to understand the responsibilities which freedom from blind obedience to instinct entails, mankind has refused to listen whenever it was reminded of the requirements of the evolutionary law. It was so much easier to lend an ear to the promptings of desire, which was an unknown element up to the human stage. It must have been very soon after the acquisition of mental self-consciousness and his becoming aware of stirrings of primitive impulses, that man began to use the mind to stimulate the desires of the body. In this way he has indulged the almost negligible sexual impulse which he inherited from the animal kingdom, until it has become a desire so strong that he has difficulty to control it. Overstimulated by this unnaturally strong desire of his own making, man has looked for arbitrary ways in which to gratify it. Although reducing actual reproduction, he has discovered ways of unreproductive sexual action. But every such act, whatever form it takes, is a misuse of sex and uses up some of the life force that should be utilized for the support and the development of higher faculties. "The record of our race progress clearly shows how our upward movement has been checked ... by that misuse.

During his life, Brunetti had often heard people begin sentences with, ‘If it weren’t for him . . .’ and he could not hear the words without substituting Sergio’s name. When Brunetti, always the acknowledged scholar of the family, was eighteen, it was decided that there was not enough money to allow him to go to university and delay the time when he could begin to contribute to the family’s income. He yearned to study the way some of his friends yearned for women, but he assented to this family decision and began to look for work. It was Sergio, newly engaged and newly employed in a medical laboratory as a technician, who agreed to contribute more to the family if it would mean that his younger brother would be allowed to study. Even then, Brunetti knew that it was the law he wanted to study, less its current application than its history and the reasons why it developed the way it had. Because there was no faculty of law at Ca Foscari, it meant that Brunetti would have to study at Padova, the cost of his commuting adding to the responsibility Sergio agreed to assume. Sergio’s marriage was delayed for three years, during which time Brunetti quickly rose to the top of his class and began to earn some money by tutoring students younger than himself. Had he not studied, Brunetti would not have met Paola in the university library, and he would not have become a policeman. He sometimes wondered if he would have become the same man, if the things inside of him that he considered vital would have developed in the same way, had he, perhaps, become an insurance salesman or a city bureaucrat. Knowing idle speculation when he saw it, Brunetti reached for the phone and pulled it towards him.

The conscience entreats you to do what you believe is right and restrains you from doing what you believe is wrong. But don’t equate the conscience with the voice of God or the law of God. It is a human faculty that judges your actions and thoughts by the light of the highest standard you perceive. When you violate your conscience, it condemns you, triggering feelings of shame, anguish, regret, consternation, anxiety, disgrace, and even fear. Conversely, when you follow your conscience, it commends you, bringing joy, serenity, self-respect, well-being, and gladness.

Man can live and satisfy his wants only by ceaseless labor; by the ceaseless application of his faculties to natural resources. This process is the origin of property. But it is also true that a man may live and satisfy his wants by seizing and consuming the products of the labor of others. This process is the origin of plunder.

In the end, he could find only one reason to be pure, and that is what Jesus presented in the Beatitudes: “Blessed are the pure in heart, for they will see God.” In Mauriac’s words, “Impurity separates us from God. The spiritual life obeys laws as verifiable as those of the physical world. . . . Purity is the condition for a higher love — for a possession superior to all possessions: that of God. Yes, this is what is at stake, and nothing less.” Reading François Mauriac’s words did not end my struggle with lust. But I must say beyond all doubt that I have found his analysis to be true. The love God holds out to us requires that our faculties be cleansed and purified before we can receive a higher love, one attainable in no other way. That is the motive to stay pure. By harboring lust, I limit my own intimacy with God.

I believe that God created the Universe, but He designed it to follow the immutable laws that He also created. Those laws cannot be broken, but God gave humanity the faculties of reason and logic to understand them, and to apply that understanding in order to solve the mysteries of creation.

One of the older professors in the department didn’t find my talk very convincing and made sure that everyone in the room knew of his unhappiness. The next day he sent an e-mail around to the department faculty, which he was considerate enough to copy to me: Finally, the magnitude of the entropy of the universe as a function of time is a very interesting problem for cosmology, but to suggest that a law of physics depends on it is sheer nonsense. Carroll’s statement that the second law owes its existence to cosmology is one of the dummest [sic] remarks I heard in any of our physics colloquia, apart from [redacted]’s earlier remarks about consciousness in quantum mechanics. I am astounded that physicists in the audience always listen politely to such nonsense. Afterwards, I had dinner with some graduate students who readily understood my objections, but Carroll remained adamant. I hope he reads this book.

As the KGB rezident at Leningrad State University and as an employee of the Leningrad Fifth Chief Directorate, where he worked as a member of the active reserves after returning from East Germany, Putin would certainly have had access to the lists of agents and informants who worked for the KGB during the Soviet period. He also would have been tasked to monitor political activity among faculty and students at the university. Lieutenant Colonel Andrey Zykov,XVII the lead Russian investigator in St. Petersburg for especially important cases, who was assigned to examine Putin’s activities for criminal behavior, even went so far as to allege that two of Putin’s later associates, Anatoliy Sobchak and Dmitriy Medvedev, both of whom were teaching law at Leningrad State University at the time, had provided Putin with information (“I Anatoliy Sobchak, i Dmitriy Medvedev byli ego stykachkami”).127 Thus Putin would not have been the only person interested in “cleansing” his own file of damaging materials. Eastern Europe at this time was awash with exposés as high-ranking politicians were unmasked as agents of either the KGB or local security services. No one in Russia wanted a repeat of this, and indeed there has never been such a period in post-Soviet Russia. Clearly the KGB got there first, and files, lots of files, were burned. As mentioned earlier, Putin himself admits that in Dresden, after the Berlin Wall came down in November 1989, he burned so many files that the furnace exploded. But also the entire mood in Russia, the heart of the Soviet Empire, was quite different compared to the rest of the Soviet Bloc—it was one thing to unmask someone in Poland who had worked for the Russians; it was quite another to reveal that a Russian son had been spying on his father, for example.128 Russians as a whole sensed that such a settling of accounts would be divisive, ruinous, and pointless. And those tens of thousands of people coming out of the collapsed CPSU and KGB had other tasks in mind—most notably making a living in new conditions. The elites from these two organizations knew where the money was and how to use it. They had more lucrative assignments in mind than revenge.

For women, feeling like a fraud is a symptom of a greater problem. We consistently underestimate ourselves. Multiple studies in multiple industries show that women often judge their own performance as worse than it actually is, while men judge their own performance as better than it actually is. Assessments of students in a surgery rotation found that when asked to evaluate themselves, the female students gave themselves lower scores than the male students despite faculty evaluations that showed the women outperformed the men.4 A survey of several thousand potential political candidates revealed that despite having comparable credentials, the men were about 60 percent more likely to think that they were “very qualified” to run for political office.5 A study of close to one thousand Harvard law students found that in almost every category of skills relevant to practicing law, women gave themselves lower scores than men.6 Even worse, when women evaluate themselves in front of other people or in stereotypically male domains, their underestimations can become even more pronounced.7

His [brother in law Jim Hampson] appointment to the Episcopal parish in Wenham, near Gordon College brought them in close touch with leading evangelical faculty members in their pews and church leadership, including Elizabeth Elliot and Addison Leitch. They were instrumental in drawing Jim and and Sarah into the cutting edge of evangelical intellectual leadership, with friendships with Tom Howard and J.I. Packer. My ongoing relationship with Jim Packer, FitzSimons Allison and many other brilliant Anglican evangelicals would not have happened without Jim Hampson. His early influence on me in my transition from modern to classic Christian teaching was immense. While I was trying to demythologize Scripture, he was taking its plain meaning seriously. His strong preaching led him to become one of the founding sponsors and supporters of Trinity School of Ministry in Abridge, Pennsylvania...

Ruth’s soon-to-be mother-in-law gave her advice about how to have a happy marriage. Just before the ceremony, Evelyn sat her down and said, “Ruth, remember in every good marriage it helps to be a little hard of hearing.”14 She then presented Ruth with a pair of earplugs. Ruth said that whereas she didn’t particularly need those earplugs in her marriage, they definitely came in handy later with law faculty colleagues.

...The happy Warrior... is he... whose powers shed round him in the common strife, or mild concerns of ordinary life, a constant influence, a peculiar grace; but who, if he be called upon to face some awful moment to which Heaven has joined great issues, good or bad for human kind, is happy as a lover; and attired with sudden brightness, like a man inspired; and, through the heat of conflict, keeps the law in calmness made, and sees what he foresaw; or if an unexpected call succeed, come when it will, is equal to the need: he who, though thus endued as with a sense and faculty for storm and turbulence, is yet a soul whose master-bias leans to homefelt pleasures and to gentle scenes; sweet images! which, wheresoe'er he be, are at his heart; and such fidelity it is his darling passion to approve; more brave for this, that he hath much to love:—

the man who passes from a distinguished University career to a distinguished public life may do more for the poor by his pen, by his power of awakening sympathy, by the opportunity that may be his to obtain the reversal of unjust laws or the establishment of good laws, than he ever could have done by living in a slum as the friend and helper of a small group of needy men and women. Decisive victories are won more often by lateral movements than by frontal attacks. The wave of force which travels on a circle may arrive with more thrilling impact on a point of contact than that which travels on a horizontal line. Society is best served after all by the fullest development of our best faculties; and whether we check this development from pious or selfish motives, the result is still the same; we have robbed society of its profit by us, which is the worst kind of evil which we can inflict on the community.

The megalomania of the genes does not mean that benevolence and cooperation cannot evolve, any more than the law of gravity proves that flight cannot evolve. It means only that benevolence, like flight, is a special state of affairs in need of an explanation, not something that just happens. It can evolve only in particular circumstances and has to be supported by a suite of cognitive and emotional faculties. Thus benevolence (and other social motives) must be dragged into the spotlight rather than treated as part of the furniture.

Assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another).  This moral code is a dramatised burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evolves contradictions or a complication to give relationship. Transgressing its commandments, dishonesty shows us its iniquity, for our justification; or simultaneously we create an excuse or reason for the sin by a distortion of the moral code, that allows some incongruity. (Usually retaing a few unforgiveable sins- and an unwritten law.)

These negative spirits are less successful with those who are nearer God’s dwelling-place; but at this early stage, as the soul is still absorbed in worldly affairs, engulfed in worldly pleasure and puffed up with worldly honors and ambitions, its vassals, which are the senses and the faculties given to it by God as part of its nature, have not the same power, and such a soul is easily vanquished, although it may desire not to break Divine Laws and may even perform good works.

Once for all: liberty consists not only in the right granted, but in the power given to man to exercise, to develop his faculties under the empire of justice, and under the protection of the law.

What was the importance of this exam? It enabled a young man or woman to study at a university, to go into a profession. My inclination was toward medicine but there was no faculty in town and there were no chances to be admitted in Bucharest. The faculties of medicine and engineering were practically closed to Jewish students. A strict "numerus clausus" assigned a tiny percentage to Jewish applicants, perhaps two or three percent of an incoming class. That left law and teaching as the only choices. The chances became remote that one could even teach at a state school, thus one chose to study languages, mathematics or law. In case of emigration, languages and math were useful skills. School became the outside world that hardened you for the years to come. I registered as a student of foreign languages: French, German and I started to study English.

For all of his early promise on a law school faculty and his seat in the Illinois Senate, Obama in 2002 had no money, no political organization and a name that rhymed with the world’s most famous terrorist.

Every conquest in our work, in our lives, adds to our strength, gives us new power, because it gives additional self-confidence. It stimulates us to do the next hardest thing which without the tonic of preceding conquests seemed impossible. The tonic of advancement is not only a stimulant, but also a marvelous producer. By the law of mental magnetism one success attracts another, and after we begin to win it is comparatively easy to keep on winning. The consciousness of progress, of getting on in the world stimulates the whole nature, turns drudgery into delight and makes the faculties give out their best.

not be explained well, especially to those who had never worked in a school. It often felt like trying to describe some strange supernatural phenomenon, some bizarre thing outside the laws of nature.

For as an object of experience the empirical character is, like the whole human being, a mere appearance, and so bound to the forms of all appearance, time, space and causality, and subordinate to their laws; by contrast, that which as thing in itself is independent of these forms and so subordinate to no time distinction, and is therefore the enduring and unalterable condition and foundation of this whole appearance, is his intelligible character, i.e. his will as thing in itself, to which, in this capacity, there certainly also pertains absolute freedom, i.e. independence from the law of causality (as a mere form of appearances). This freedom is, however, transcendental, i.e. not occurring in appearance, but present only in so far as we abstract from appearance and all its forms, so as to reach that which, outside all time, is to be thought as the inner essence of the human being in himself. By way of this freedom all deeds of the human being are his own work, however necessarily they issue from the empirical character upon its coincidence with motives – because this empirical character is merely the appearance of the intelligible character in our faculty of cognition, which is bound to time, space and causality, i.e. it is the mode and manner in which the essence in itself of our own self presents itself to the faculty of cognition. Consequently the will is indeed free, but only in itself and outside of appearance: within the latter, by contrast, it presents itself with a determinate character, with which all its deeds must be in accordance, and so, when more closely determined by the motives that arrive, must necessarily come out thus and not otherwise.

As the present civilization now stands, there are two education methods. One utilizes what is called Science, the other what is called Religion. As far as science is concerned, the deductions and speculations are based on observation and logic. The logic may be good enough; but the powers of observation, upon which the fundamentals of its logic rest, are restricted to the very imperfect faculties of sensual perception, and therefore your science is based entirely upon external illusions and is consequently a superficial and illusive science, knowing nothing about the inner life, which is far more important than external phenomena. Scientific doctrines regarding the fundamental laws of Nature are wrong, and therefore all the deductions are wrong as soon as it leaves the plane of illusions.

It is a well established fact that the faculties of the mind, like the limbs of the body, atrophy and wither away if not used. Self-confidence is no exception. It develops when used but disappears if not used.

What is mental and subjective to the natural man is concrete and objective to the spiritual man. The habit of seeing only that which our senses permit renders us totally blind to what, otherwise, we could see. To cultivate the faculty of seeing the invisible, we should often deliberately disentangle our minds from the evidence of the senses and focus our attention on an invisible state, mentally feeling it and sensing it until it has all the distinctness of reality. Earnest, concentrated thought focused in a particular direction shuts out other sensations and causes them to disappear. We have only to concentrate on the state desired in order to see it.

Why is it that our laws allow a woman—an adult in possession of her faculties—to become legally subsumed into the person of a husband, though that fellow might be an indolent, philandering dolt? She says a few words in a church, and—voilà!—she is legally reduced to the status of livestock—his livestock.

the Universal Law manipulates people and things in accordance with the energy we generate in our thought world through the use we make by our intellect of our inspirational, intuitional and revelational faculties.

also expanded to include women as well as racial and ethnic minorities. I was the beneficiary of the Nixon administration’s affirmative action effort when, in 1972, I was engaged by the Columbia University law faculty as the first woman ever to hold a tenured position there.

New York Times article from March 8, 1953, titled “Looking Back Two Billion Years.” “Obviously,” Edmond said, “this experiment raised some eyebrows. The implications could have been earth-shattering, especially for the religious world. If life magically appeared inside this test tube, we would know conclusively that the laws of chemistry alone are indeed enough to create life. We would no longer require a supernatural being to reach down from heaven and bestow upon us the spark of Creation. We would understand that life simply happens…as an inevitable by-product of the laws of nature. More importantly, we would have to conclude that because life spontaneously appeared here on earth, it almost certainly did the same thing elsewhere in the cosmos, meaning: man is not unique; man is not at the center of God’s universe; and man is not alone in the universe.” Edmond exhaled. “However, as many of you may know, the Miller-Urey experiment failed. It produced a few amino acids, but nothing even closely resembling life. The chemists tried repeatedly, using different combinations of ingredients, different heat patterns, but nothing worked. It seemed that life—as the faithful had long believed—required divine intervention. Miller and Urey eventually abandoned their experiments. The religious community breathed a sigh of relief, and the scientific community went back to the drawing board.” He paused, an amused glimmer in his eyes. “That is, until 2007…when there was an unexpected development.” Edmond now told the tale of how the forgotten Miller-Urey testing vials had been rediscovered in a closet at the University of California in San Diego after Miller’s death. Miller’s students had reanalyzed the samples using far more sensitive contemporary techniques—including liquid chromatography and mass spectrometry—and the results had been startling. Apparently, the original Miller-Urey experiment had produced many more amino acids and complex compounds than Miller had been able to measure at the time. The new analysis of the vials even identified several important nucleobases—the building blocks of RNA, and perhaps eventually…DNA. “It was an astounding science story,” Edmond concluded, “relegitimizing the notion that perhaps life does simply happen…without divine intervention. It seemed the Miller-Urey experiment had indeed been working, but just needed more time to gestate. Let’s remember one key point: life evolved over billions of years, and these test tubes had been sitting in a closet for just over fifty. If the timeline of this experiment were measured in miles, it was as if our perspective were limited to only the very first inch…” He let that thought hang in the air. “Needless to say,” Edmond went on, “there was a sudden resurgence in interest surrounding the idea of creating life in a lab.” I remember that, Langdon thought. The Harvard biology faculty had thrown

Thus, Sir, you may sufficiently see, how vainly you attempt to possess yourself of the Spirit of Love by the Power of your Reason; and also what a Vanity of all Vanities there is in the Religion of the Deists, who will have no other Perfection, or Divine Life, but what they can have from their Reason: as great a Contradiction to Nature, as if they would have no Life or Strength of Body, but that which can be had from their Faculty of Reasoning. For Reason can no more alter or exalt any one Property of Life in the Soul, and bring it into its perfect State, than it can add one Cubit to the Stature of the Body.