Famous Construction Quotes

We apply reality from within. The world is our perception of the world. So what other people think of you, famous or not, is an independent construct taking place in their brain, and we shouldn’t worry too much about it.

Thoreau demonstrated similar concern, famously writing in Walden that “we are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate.

One of the most important steps in therapy is helping people take responsibility for their current predicaments, because once they realize that they can (and must) construct their own lives, they’re free to generate change. Often, though, people carry around the belief that the majority of their problems are circumstantial or situational—which is to say, external. And if the problems are caused by everyone and everything else, by stuff out there, why should they bother to change themselves? Even if they decide to do things differently, won’t the rest of the world still be the same? It’s a reasonable argument. But that’s not how life generally works. Remember Sartre’s famous line “Hell is other people”? It’s true—the world is filled with difficult people (or, as John would have it, “idiots”). I’ll bet you could name five truly difficult people off the top of your head right now—some you assiduously avoid, others you would assiduously avoid if they didn’t share your last name. But sometimes—more often than we tend to realize—those difficult people are us. That’s right—sometimes hell is us. Sometimes we are the cause of our difficulties. And if we can step out of our own way, something astonishing happens.

Rainer Maria Rilke greeted and wrestled with the angels of his Duino Elegies in the solitude of a castle surrounded by white cliffs tall trees and the sea. I greeted most of mine in the solitude of a house that still vibrated with the throbs of a singular life that had helped shape many lives and with the ache of attempts to render useful service to that life. The River of Winged Dreams was therefore constructed as a link between dimensions of past and future emotions and intellect and matter and spirit.

Creativity is our one ubiquitous commonality so perhaps that is where all constructive communication should begin.

I think a strong claim can be made that the process of scientific discovery may be regarded as a form of art. This is best seen in the theoretical aspects of Physical Science. The mathematical theorist builds up on certain assumptions and according to well understood logical rules, step by step, a stately edifice, while his imaginative power brings out clearly the hidden relations between its parts. A well constructed theory is in some respects undoubtedly an artistic production. A fine example is the famous Kinetic Theory of Maxwell. ... The theory of relativity by Einstein, quite apart from any question of its validity, cannot but be regarded as a magnificent work of art.

Blindness to larger contexts is a constitutional defect of human thinking imposed by the painful necessity of being able to concentrate on only one thing at a time. We forget as we virtuously concentrate on that one thing that hundreds of other things are going on at the same time and on every side of us, things that are just as important as the object of our study and that are all interconnected in ways that we cannot even guess. Sad to say, our picture of the world to the degree to which it has that neatness, precision, and finality so coveted by scholarship is a false one. I once studied with a famous professor who declared that he deliberately avoided the study of any literature east of Greece lest the new vision destroy the architectonic perfection of his own celebrated construction of the Greek mind. His picture of that mind was immensely impressive but, I strongly suspect, completely misleading.

Constructive criticism is as important as praise from the people in your life.

There’s a famous quote regarding Polanski. Perhaps Jack Nicholson said it, perhaps someone else, but it goes, “Polanski is the five-foot Pole I wouldn’t touch with a ten-foot pole.” So, yes, the world seems to despise him. I, however, love his work. It’s so much funnier and well-constructed than the pompous stuff of Kubrick. Polanski balances between camp and horror in much the same way Billy Wilder did.

It’s what David Foster Wallace was getting at in his famous speech, “This is Water”: “Learning how to think . . . means being conscious and aware enough to choose what you pay attention to and to choose how you construct meaning from experience. Because if you cannot exercise this kind of choice in adult life, you will be totally hosed.” Fanfiction is about exercising this choice. It helps us not to get hosed.

Give us matter and a little motion and we will construct the universe. It is not enough that we should have matter, we must also have a single impulse, one shove to launch the mass and generate the harmony of the centrifugal and centripetal forces.’ ... There is no end to the consequences of the act. That famous aboriginal push propagates itself through all the balls of the system, and through every atom of every ball.

Moreover, it is not just that the early documents are silent about so much of Jesus that came to be recorded in the gospels, but that they view him in a substantially different way -- as a basically supernatural personage only obscurely on Earth as a man at some unspecified period in the past, 'emptied' then of all his supernatural attributes (Phil.2:7), and certainly not a worker of prodigious miracles which made him famous throughout 'all Syria' (Mt.4:24). I have argued that there is good reason to believe that the Jesus of Paul was constructed largely from musing and reflecting on a supernatural 'Wisdom' figure, amply documented in the earlier Jewish literature, who sought an abode on Earth, but was there rejected, rather than from information concerning a recently deceased historical individual. The influence of the Wisdom literature is undeniable; only assessment of what it amounted to still divides opinion.

In 1855, at the height of the Crimean War, Roger Fenton’s photograph, ‘The Valley of the Shadow of Death’, published in The Times, poignantly captured the aftermath of British retreat in the face of the Russian army with a single image of an empty battlefield. There was only one problem. Fenton had constructed the entire scene, moving cannon balls artfully until he had the perfect image. In 1945, on the beach of Iwo Jima, legendary war photographer Joe Rosenthal captured the most famous image of battle ever taken: the raising of the Stars and Stripes as American soldiers took the summit from the Japanese. It won him the Pulitzer Prize. Both are a lie.

The Temple of Hekate at Lagina, Caria, Anatolia was the last major temple built during the Hellenistic period. The temple was constructed on the site of an older settlement, which may have included an earlier temple. Lagina is the largest known temple which was dedicated entirely to Hekate and is famous for being the site of a key-bearing procession. In this procession, a key was carried by a young girl along the Sacred Way, an 11km road which connected the temple at Lagina to the nearby city of Stratonicea. Unfortunately, we don’t have reliable information on the purpose of the ceremony. Johnston writes that: "None of our sources explain what it was supposed to accomplish, but if it took its name from a key that was carried, then that key must have been of central importance - it must have been used to lock or unlock something significant." [89] Johnston further explains that although we don’t know what the key opened, the number of inscriptions naming the festival indicates that it was a significant festival. We can speculate that it was the key to the city, the key to the temple at Lagina, or the key to another (unknown) precinct. Considering Hekate’s ability to traverse between the worlds of the living and the dead, it is conceivable that the key opened the way to some form of ritual katabasis. At Lagina, the goddess Hekate was given the epithet Kleidouchos (key-bearer), so it is also possible that the young girl who carried the keys in the procession represented the goddess in the ceremony.

Destiny Wallace was just fourteen years old but she looked at least nineteen or twenty - and that was in her school uniform. Annie couldn't help but wonder if evolution was to blame, because most of the girls in this particular group all looked like clones of each other. Well, or of Kim Kardashian or another famous person, famous for no other reason that that were famous for basically doing fuck-all constructive.

In the Roman psyche the East had long been a place of danger, but also a place of plenty. The first Emperor Augustus famously said of Rome that he found a city built in brick but left it in marble – all that money had to come from somewhere. India was repeatedly described in Roman sources as a land of unimaginable wealth. Pliny the Elder complained that the Roman taste for exotic silks, perfumes and pearls consumed the city. ‘India and China [and Arabia] together drain our Empire. That is the price that our luxuries and our womankind cost us.’ It was the construction of the Via Egnatia and attendant road-systems that physically allowed Rome to expand eastwards, while the capture of Egypt intensified this magnetic pull. Rome had got the oriental bug, and Byzantium, entering into a truce with the Romans in 129 BC following the Roman victory in the Macedonian Wars that kick-started Gnaeus Egnatius’ construction of the Via Egnatia, was a critical and vital destination before all longer Asian journeys began.

As you know, there was a famous quarrel between Max Planck and Einstein, in which Einstein claimed that, on paper, the human mind was capable of inventing mathematical models of reality. In this he generalized his own experience because that is what he did. Einstein conceived his theories more or less completely on paper, and experimental developments in physics proved that his models explained phenomena very well. So Einstein says that the fact that a model constructed by the human mind in an introverted situation fits with outer facts is just a miracle and must be taken as such. Planck does not agree, but thinks that we conceive a model which we check by experiment, after which we revise our model, so that there is a kind of dialectic friction between experiment and model by which we slowly arrive at an explanatory fact compounded of the two. Plato-Aristotle in a new form! But both have forgotten something- the unconscious. We know something more than those two men, namely that when Einstein makes a new model of reality he is helped by his unconscious, without which he would not have arrived at his theories...But what role DOES the unconscious play?...either the unconscious knows about other realities, or what we call the unconscious is a part of the same thing as outer reality, for we do not know how the unconscious is linked with matter.

At the entrance of the gardens, Lauren approached the two large bronze buffalos, replicas of buffalo statues that were displayed during the World’s Columbian Exhibition in 1893. The event was meant to celebrate Columbus’ arrival in the New World in 1492. The fair was so spectacular that people still talk about it today, the fourteen great buildings constructed by famous architects. There were fairgrounds of wonder and mystery, science and invention, but almost all of it was temporary, temporary buildings, canals and lagoons. Over twenty-seven million people visited Chicago in those six months during the fair and took with them to their small rural towns, cities across America and country’s far away the stories of a great city on a prairie, a great people, and all of the magic that lives there.

Groupies and hangers-on somehow fancy themselves entitled to the narcissist’s favour and largesse, his time, attention, and other resources. They convince themselves that they are exempt from the narcissist’s rage and wrath and immune to his vagaries andabuse . This self-imputed and self-conferred status irritates the narcissist no end as it challenges and encroaches on his standing as the only source of preferential treatment and the sole decision-maker when it comes to the allocation of his precious and cosmically significant wherewithal. The narcissist is the guru at the centre of a cult. Like other gurus, he demands complete obedience from his flock: his spouse, his offspring, other family  members, friends, and colleagues. He feels entitled to adulation and special treatment by his followers. He punishes the wayward and the straying lambs. He enforces discipline, adherence to his teachings, and common goals. The less accomplished he is in reality – the more stringent his mastery and the more pervasive the brainwashing. Cult leaders are narcissists who failed in their mission to "be someone", to become famous, and to impress the world with their uniqueness, talents, traits, and skills. Such disgruntled narcissists withdraw into a "zone of comfort" (known as the "Pathological Narcissistic Space") that assumes the hallmarks of a cult. The – often involuntary – members of the narcissist's mini-cult inhabit a twilight zone of his own construction. He imposes on them an exclusionary or inclusionary shared psychosis, replete with persecutory delusions, "enemies", mythical-grandiose narratives, and apocalyptic scenarios if he is flouted. Exclusionary shared psychosis involves the physical and emotional isolation of the narcissist and his “flock” (spouse, children, fans, friends) from the outside world in order to better shield them from imminent threats and hostile intentions. Inclusionary shared psychosis revolves around attempts to spread the narcissist’s message in a missionary fashion among friends, colleagues, co-workers, fans, churchgoers, and anyone else who comes across the mini-cult. The narcissist's control is based on ambiguity, unpredictability, fuzziness, and ambientabuse . His ever-shifting whims exclusively define right versus wrong, desirable and unwanted, what is to be pursued and what to be avoided. He alone determines the rights and obligations of his disciples and alters them at will.

Even if there is only one possible unified theory, it is just a set of rules and equations. What is it that breathes fire into the equations and makes a universe for them to describe? The usual approach of science of constructing a mathematical model cannot answer the questions of why there should be a universe for the model to describe. Why does the universe go to all the bother of existing? Is the unified theory so compelling that it brings about its own existence? Or does it need a creator, and, if so, does he have any other effect on the universe? And who created him? Up to now, most scientists have been too occupied with the development of new theories that describe what the universe is to ask the question why. On the other hand, the people whose business it is to ask why, the philosophers, have not been able to keep up with the advance of scientific theories. In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, “The sole remaining task for philosophy is the analysis of language.” What a comedown from the great tradition of philosophy from Aristotle to Kant! However, if we do discover a complete theory, it should in time be understandable in broad principle by everyone, not just a few scientists. Then we shall all, philosophers, scientists, and just ordinary people, be able to take part in the discussion of the question of why it is that we and the universe exist. If we find the answer to that, it would be the ultimate triumph of human reason – for then we would know the mind of God.

From every direction, the place is under assault—and unlike in the past, the adversary is not concentrated in a single force, such as the Bureau of Reclamation, but takes the form of separate outfits conducting smaller attacks that are, in many ways, far more insidious. From directly above, the air-tour industry has succeeded in scuttling all efforts to dial it back, most recently through the intervention of Arizona’s senators, John Kyl and John McCain, and is continuing to destroy one of the canyon’s greatest treasures, which is its silence. From the east has come a dramatic increase in uranium-mining claims, while the once remote and untrammeled country of the North Rim now suffers from an ever-growing influx of recreational ATVs. On the South Rim, an Italian real estate company recently secured approval for a massive development whose water demands are all but guaranteed to compromise many of the canyon’s springs, along with the oases that they nourish. Worst of all, the Navajo tribe is currently planning to cooperate in constructing a monstrous tramway to the bottom of the canyon, complete with a restaurant and a resort, at the confluence of the Little Colorado and the Colorado, the very spot where John Wesley Powell made his famous journal entry in the summer of 1869 about venturing “down the Great Unknown.” As vexing as all these things are, what Litton finds even more disheartening is the country’s failure to rally to the canyon’s defense—or for that matter, to the defense of its other imperiled natural wonders. The movement that he and David Brower helped build is not only in retreat but finds itself the target of bottomless contempt. On talk radio and cable TV, environmentalists are derided as “wackos” and “extremists.” The country has swung decisively toward something smaller and more selfish than what it once was, and in addition to ushering in a disdain for the notion that wilderness might have a value that extends beyond the metrics of economics or business, much of the nation ignorantly embraces the benefits of engineering and technology while simultaneously rejecting basic science.

While there are deeper regularities in the Universe than the simple circumstances we generally describe as orderly, all that order, simple and complex, seems to derive from laws of Nature established at the Big Bang (or earlier), rather than as a consequence of belated intervention by an imperfect deity. “God is to be found in the details” is the famous dictum of the German scholar Aby Warburg. But, amid much elegance and precision, the details of life and the Universe also exhibit haphazard, jury-rigged arrangements and much poor planning. What shall we make of this: an edifice abandoned early in construction by the architect? The evidence, so far at least and laws of Nature aside, does not require a Designer. Maybe there is one hiding, maddeningly unwilling to be revealed. Sometimes it seems a very slender hope. The significance of our lives and our fragile planet is then determined only by our own wisdom and courage. We are the custodians of life’s meaning. We long for a Parent to care for us, to forgive us our errors, to save us from our childish mistakes. But knowledge is preferable to ignorance. Better by far to embrace the hard truth than a reassuring fable. If we crave some cosmic purpose, then let us find ourselves a worthy goal. --Pale Blue Dot: A Vision of the Human Future in Space

The hill was mainly composed of the soft stone material known as gypsum which possessed two qualities: first, it would slowly dissolve in water and was thus a poor foundation for any large building. Second, when heated, after giving off steam, it could easily be ground into the powder from which white plaster was made. For that reason, men had been burying into the hill of Montmartre for centuries to extract the gypsum. So famous had these quarrying's become, that now, even across the ocean, white plaster had come to be known as Plaster of Paris. When the builders of Sacre Coeur began their task therefore, they found that the underlying terrain was not only soft, but so honeycombed with mineshafts and tunnels that had the great building been placed directly upon it, the entire hill would have surely collapsed, leaving the church in a stupendous sinkhole. The solution had been very French, a combination of elegant logic and vast ambition: 83 gigantic shafts were dug, each over 100 feet deep filled with concrete. Upon these mighty columns, like a huge box, almost as deep as the church above, the crypt was constructed as a platform. This work alone had taken almost a decade, and by the end of it, even those who hated the project would remark with rye amusement: 'Montmartre isn't holding up the church, it's the church that's holding up Montmartre'.

The Sputnik moment for the Open Classroom movement came in 1983, when a blue-ribbon commission appointed by Ronald Reagan’s Secretary of Education, T. H. Bell, delivered a scathing report, entitled, A Nation at Risk, whose famously ominous conclusion warned that “the educational foundations of our society are presently being eroded by a rising tide of mediocrity that threatens our very future as a Nation and a people.” The response this time was a fervent and growing bipartisan campaign for more accountability from schools, mostly in the form of more of those standardized tests. And by 2001, “accountability” had become a buzzword. Under President George W. Bush that year, the “No Child Left Behind” Act tied federal funding to students’ performance on tests. Eight years later, President Barack Obama’s “Race to the Top” program sought similar results, although this time using carrots instead of sticks. However the federal policy was constructed, the message was becoming clear: for schools to survive, their students would have to score high on mandated tests. Teachers consequently understood that to preserve their own jobs, they’d have to spend more time and energy on memorization and drills. The classrooms of the so-called Third Industrial Revolution began to look ever more like the dreary common schools of the turn of the twentieth century, and the spirit of Emile retreated once again.

As part of his long-winded bullshit, Baby fell into a genre trope that he had avoided in his first two novels. He started inventing new words. This was a common habit amongst Science Fiction writers. They couldn’t help themselves. They were always inventing new words. Perhaps the most famous example of a Science Fiction writer inventing a new word occurs in Robert Heinlein’s Stranger in a Strange Land. Part of Heinlein’s vision of horny decentralized alien sex involves the Martian word grok. To grok something is to comprehend that something with effortless and infinite intuition. When you grok something, that something becomes a part of you and you become a part of that something without any troublesome Earthling attempts at knowing. A good example of groking something is the way that members of the social construct of the White race had groked their own piglet pink. They’d groked their skin color so much that it became invisible. It had become part of them and they had become part of it. That was groking. People in the San Francisco Bay Area, especially those who worked in technology like Erik Willems, loved to talk about groking. With time, their overusage stripped away the original meaning and grok became synonymous with simple knowledge of a thing. In a weird way, people in the Bay Area who used the word grok did not grok the word grok. Baby had always been popular with people on the Internet, which was a wonderful place to deny climate change, willfully misinterpret the Bible, and denounce Darwin’s theory of evolution. Now that Baby had coined nonsense neologisms, he had become more than popular. He had become quotable.

It starts with a thwack, the sharp crack of hard plastic against a hot metal surface. When the ladle rolls over, it deposits a pale-yellow puddle of batter onto the griddle. A gentle sizzle, as the back of the ladle sparkles a mixture of eggs, flour, water, and milk across the silver surface. A crepe takes shape. Next comes cabbage, chopped thin- but not too thin- and stacked six inches high, lightly packed so hot air can flow freely and wilt the mountain down to a molehill. Crowning the cabbage comes a flurry of tastes and textures: ivory bean sprouts, golden pebbles of fried tempura batter, a few shakes of salt, and, for an extra umami punch, a drift of dried bonito powder. Finally, three strips of streaky pork belly, just enough to umbrella the cabbage in fat, plus a bit more batter to hold the whole thing together. With two metal spatulas and a gentle rocking of the wrists, the mass is inverted. The pork fat melts on contact, and the cabbage shrinks in the steam trapped under the crepe. Then things get serious. Thin wheat soba noodles, still dripping with hot water, hit the teppan, dancing like garden hoses across its hot surface, absorbing the heat of the griddle until they crisp into a bird's nest to house the cabbage and crepe. An egg with two orange yolks sizzles beside the soba, waiting for its place on top of this magnificent heap. Everything comes together: cabbage and crepe at the base, bean sprouts and pork belly in the center, soba and fried egg parked on top, a geologic construction of carbs and crunch, protein and chew, all framed with the black and white of thickened Worcestershire and a zigzag of mayonnaise. This is okonomiyaki, the second most famous thing that ever happened to Hiroshima.

We start with a next-generation miso soup: Kyoto's famous sweet white miso whisked with dashi made from lobster shells, with large chunks of tender claw meat and wilted spinach bobbing on the soup's surface. The son takes a cube of topflight Wagyu off the grill, charred on the outside, rare in the center, and swaddles it with green onions and a scoop of melting sea urchin- a surf-and-turf to end all others. The father lays down a gorgeous ceramic plate with a poem painted on its surface. "From the sixteenth century," he tells us, then goes about constructing the dish with his son, piece by piece: First, a chunk of tilefish wrapped around a grilled matsutake mushroom stem. Then a thick triangle of grilled mushroom cap, plus another grilled stem the size of a D-sized battery, topped with mushroom miso. A pickled ginger shoot, a few tender soybeans, and the crowning touch, the tilefish skin, separated from its body and fried into a ripple wave of crunch. The rice course arrives in a small bamboo steamer. The young chef works quickly. He slices curtains of tuna belly from a massive, fat-streaked block, dips it briefly in house-made soy sauce, then lays it on the rice. Over the top he spoons a sauce of seaweed and crushed sesame seeds just as the tuna fat begins to melt into the grains below. A round of tempura comes next: a harvest moon of creamy pumpkin, a gold nugget of blowfish capped with a translucent daikon sauce, and finally a soft, custardy chunk of salmon liver, intensely fatty with a bitter edge, a flavor that I've never tasted before. The last savory course comes in a large ice block carved into the shape of a bowl. Inside, a nest of soba noodles tinted green with powdered matcha floating in a dashi charged with citrus and topped with a false quail egg, the white fashioned from grated daikon.

Virtually every version of CBT for anxiety disorders involves working through what’s called an exposure hierarchy. The concept is simple. You make a list of all the situations and behaviors you avoid due to anxiety. You then assign a number to each item on your list based on how anxiety provoking you expect doing the avoided behavior would be. Use numbers from 0 (= not anxiety provoking at all) to 100 (= you would fear having an instant panic attack). For example, attempting to talk to a famous person in your field at a conference might be an 80 on the 0-100 scale. Sort your list in order, from least to most anxiety provoking. Aim to construct a list that has several avoided actions in each 10-point range. For example, several that fall between 20 and 30, between 30 and 40, and so on, on your anxiety scale. That way, you won’t have any jumps that are too big. Omit things that are anxiety-provoking but wouldn’t actually benefit you (such as eating a fried insect). Make a plan for how you can work through your hierarchy, starting at the bottom of the list. Where possible, repeat an avoided behavior several times before you move up to the next level. For example, if one of your items is talking to a colleague you find intimidating, do this several times (with the same or different colleagues) before moving on. When you start doing things you’d usually avoid that are low on your hierarchy, you’ll gain the confidence you need to do the things that are higher up on your list. It’s important you don’t use what are called safety behaviors. Safety behaviors are things people do as an anxiety crutch—for example, wearing their lucky undies when they approach that famous person or excessively rehearsing what they plan to say. There is a general consensus within psychology that exposure techniques like the one just described are among the most effective ways to reduce problems with anxiety. In clinical settings, people who do exposures get the most out of treatment. Some studies have even shown that just doing exposure can be as effective as therapies that also include extensive work on thoughts. If you want to turbocharge your results, try exposure. If you find it too difficult to do alone, consider working with a therapist.

The Biggest Property Rental In Amsterdam Amsterdam has been ranked as the 13th best town to live in the globe according to Mercer contacting annual Good quality of Living Review, a place it's occupied given that 2006. Which means that the city involving Amsterdam is among the most livable spots you can be centered. Amsterdam apartments are equally quite highly sought after and it can regularly be advisable to enable a housing agency use their internet connections with the amsterdam parkinghousing network to help you look for a suitable apartment for rent Amsterdam. Amsterdam features rated larger in the past, yet continuing plan of disruptive and wide spread construction projects - like the problematic North-South town you live line- has intended a small scores decline. Amsterdam after rated inside the top 10 Carolien Gehrels (Tradition) told Dutch news company ANP that the metropolis is happy together with the thirteenth place. "Of course you want is actually the first place position, however shows that Amsterdam is a fairly place to live. Well-known places to rent in Amsterdam Your Jordaan. An old employees quarter popularised amang other things with the sentimental tunes of a quantity of local vocalists. These music painted an attractive image of the location. Local cafes continue to attribute live vocalists like Arthur Jordaan and Tante Leeni. The Jordaan is a network of alleyways and narrow canals. The section was proven in the Seventeenth century, while Amsterdam desperately needed to expand. The region was created along the design of the routes and ditches which already existed. The Jordaan is known for the weekly biological Nordermaarkt on Saturdays. Amsterdam is famous for that open air market segments. In Oud-zuid there is a ranging Jordan Cuypmarkt open year long. This part of town is a very popular spot for expats to find Expat Amsterdam flats due in part to vicinity of the Vondelpark. Among the largest community areas A hundred and twenty acres) inside Amsterdam, Netherlands. It can be located in the stadsdeel Amsterdam Oud-Zuid, western side from the Leidseplein as well as the Museumplein. The playground was exposed in 1865 as well as originally named the "Nieuwe Park", but later re-named to "Vondelpark", after the 17th one hundred year author Joost lorrie den Vondel. Every year, the recreation area has around 10 million guests. In the park can be a film art gallery, an open air flow theatre, any playground, and different cafe's and restaurants.

In 1910 Leroux had his greatest literary success with Le Fantôme de l’Opéra (The Phantom of the Opera). This is both a detective story and a dark romantic melodrama and was inspired by Leroux’s passion for and obsession with the Paris Opera House. And there is no mystery as to why he found the building so fascinating because it is one of the architectural wonders of the nineteenth century. The opulent design and the fantastically luxurious furnishings added to its glory, making it the most famous and prestigious opera house in all Europe. The structure comprises seventeen floors, including five deep and vast cellars and sub cellars beneath the building. The size of the Paris Opera House is difficult to conceive. According to an article in Scribner’s Magazine in 1879, just after it first opened to the public, the Opera House contained 2,531 doors with 7,593 keys. There were nine vast reservoirs, with two tanks holding a total of 22,222 gallons of water. At the time there were fourteen furnaces used to provide the heating, and dressing-rooms for five hundred performers. There was a stable for a dozen or so horses which were used in the more ambitious productions. In essence then the Paris Opera House was like a very small magnificent city. During a visit there, Leroux heard the legend of a bizarre figure, thought by many to be a ghost, who had lived secretly in the cavernous labyrinth of the Opera cellars and who, apparently, engineered some terrible accidents within the theatre as though he bore it a tremendous grudge. These stories whetted Leroux’s journalistic appetite. Convinced that there was some truth behind these weird tales, he investigated further and acquired a series of accounts relating to the mysterious ‘ghost’. It was then that he decided to turn these titillating titbits of theatre gossip into a novel. The building is ideal for a dark, fantastic Grand Guignol scenario. It is believed that during the construction of the Opera House it became necessary to pump underground water away from the foundation pit of the building, thus creating a huge subterranean lake which inspired Leroux to use it as one of his settings, the lair, in fact, of the Phantom. With its extraordinary maze-like structure, the various stage devices primed for magical stage effects and that remarkable subterranean lake, the Opera House is not only the ideal backdrop for this romantic fantasy but it also emerges as one of the main characters of this compelling tale. In using the real Opera House as its setting, Leroux was able to enhance the overall sense of realism in his novel.

In 1956, two psychologists, Donald Horton and Richard Wohl, would conclude that television’s representation of celebrities was carefully constructed to create an “illusion of intimacy”—to make viewers believe that they actually were developing a relationship with the famous people on TV. Certain techniques particular to variety but also the chat shows produced this effect: recourse to small talk, the use of first names, and close-ups, among others, acted to close the gap between the audience and the guests, engendering the sense in the viewer of being “part of a circle of friends.” The two coined the term “para-social interaction” to describe this “intimacy at a distance.

Innovation” may be the most overused buzzword in the world today. As the pace of change continues to accelerate and our challenges grow ever more complex, we know we need to do something different just to keep up, let alone get ahead. Finding better ways to tackle the most pressing problems facing people and the planet is no exception. Over the past few years, the notion of innovation for social good has caught on like wildfire, with the term popping up in mission statements, messaging, job descriptions, and initiatives. This quest for social innovation has led to a proliferation of contests, hackathons, and pilots that may make a big splash, but has yielded limited tangible results. So we should start by asking, What is innovation? One unfortunate consequence of the hype has been that, in common parlance, innovation has often become conflated with invention. While invention is the spark of a new idea, innovation is the process of deploying that initial breakthrough to a constructive use. Thomas Edison’s famous quote, “Genius is 1% inspiration, 99% perspiration,” puts this in perspective. In other words, innovation is the long, hard slog that is required to take a promising invention (the 1%) and transform it into, in our case, meaningful social impact.

One thing that we conclude from all this is that the 'learning robot' procedure for doing mathematics is not the procedure that actually underlies human understanding of mathematics. In any case, such bottom-up-dominated procedure would appear to be hopelessly bad for any practical proposal for the construction of a mathematics-performing robot, even one having no pretensions whatever for simulating the actual understandings possessed by a human mathematician. As stated earlier, bottom-up learning procedures by themselves are not effective for the unassailable establishing of mathematical truths. If one is to envisage some computational system for producing unassailable mathematical results, it would be far more efficient to have the system constructed according to top-down principles (at least as regards the 'unassailable' aspects of its assertions; for exploratory purposes, bottom-up procedures might well be appropriate). The soundness and effectiveness of these top-down procedures would have to be part of the initial human input, where human understanding an insight provide the necesssary additional ingredients that pure computation is unable to achieve. In fact, computers are not infrequently employed in mathematical arguments, nowadays, in this kind of way. The most famous example was the computer-assisted proof, by Kenneth Appel and Wolfgang Haken, of the four-colour theorem, as referred to above. The role of the computer, in this case, was to carry out a clearly specified computation that ran through a very large but finite number of alternative possibilities, the elimination of which had been shown (by the human mathematicians) to lead to a general proof of the needed result. There are other examples of such computer-assisted proofs and nowadays complicated algebra, in addition to numerical computation, is frequently carried out by computer. Again it is human understanding that has supplied the rules and it is a strictly top-down action that governs the computer's activity.

It is especially humbling that the simplest Trotskyist, council communist or anarcho-syndicalist militant saw much more clearly than famous and brilliant theorists that, however deserved the terminal defeat of the Soviet bloc and of Soviet-style state capitalism had been, however understandable and salutary the sudden East European infatuation with freedom and rights, however promising the fall of the market Stalinist parties, it was at the same time a historical disaster, heralding the demise of working-class power, of adversary culture, the end of two centuries of beneficent fear for the ruling classes. What was a philosophical construction and idealization in Marx’s Capital—capitalism as a total system, with capital as the only Subject—became a palpable, quotidian reality.

But these stories people told themselves were biased by the availability of the material used to construct them. “Images of the future are shaped by experience of the past,” they wrote, turning on its head Santayana’s famous lines about the importance of history: Those who cannot remember the past are condemned to repeat it. What people remember about the past, they suggested, is likely to warp their judgment of the future. “We often decide that an outcome is extremely unlikely or impossible, because we are unable to imagine any chain of events that could cause it to occur. The defect, often, is in our imagination.”¶

John Tradescant the Younger in 1638 were improved upon by Lancelot “Capability” Brown in 1753 with the addition of an artificial lake featuring an island. Brown is also responsible for constructing the hill at the edge of the garden which is crowned with the famous Pineapple Pavilion folly.’ 

A leader of the state legislature, Virginia Peterson, opposed the path of Interstate 215 around the southeast quadrant of Salt Lake City on the grounds that it would take the land and house of a constituent who happened to be a famous local artist. The artist, Ms. Peterson claimed, depended on the particular light on the property for his painting. She was able to delay construction for a decade.

No space was given by the newspapers to the progress of the construction of the John Galt Line. No reporter was sent to look at the scene. The general policy of the press had been stated by a famous editor five years ago. “There are no objective facts,” he had said. “Every report on facts is only somebody’s opinion. It is, therefore, useless to write about facts.

I was somewhat surprised, therefore, to find that my college teachers—famous academics and composers—inhabited an entirely different musical universe. They knew nothing about, and cared little for, the music I had grown up with. Instead, their world revolved around the dissonant, cerebral music of Arnold Schoenberg and his followers. As I quickly learned, in this environment not everything was possible: tonality was considered passé and “unserious”; electric guitars and saxophones were not to be mixed with violins and pianos; and success was judged by criteria I could not immediately fathom. Music, it seemed, was not so much to be composed as constructed—assembled painstakingly, note by note, according to complicated artificial systems. Questions like “does this chord sound good?” or “does this compositional system produce likeable music?” were frowned upon as naive or

in Minoan Crete. An almost mind-boggling feat of athleticism and bravery, bull leaping was also a religious rite.5 The athlete, or acrobat, literally grabbed a bull by the horns; when, as a natural reaction, the bull rapidly raised its head, the acrobat was somersaulted into a backflip, the goal being to land on his feet either behind the bull or on the bull’s back. Failure to properly execute this leap meant a severe and probably fatal goring. The archaeologist, Arthur Evans, who first uncovered evidence of this activity when he unearthed the so-called Toreador Fresco at Knossos was the man who coined the term “Minoan” for this culture, after the mythical king Minos, who employed Daedalus to construct the famous labyrinth to contain the half bull–half human

as historians such as E. P. Thompson have famously shown, actual historical class struggles have always encompassed a recognition dimension, as work- ing people fought not only to mitigate or abolish exploitation, but also to defend their class cultures and to establish the dignity of labor. In the process, they elabo- rated class identities, often in forms that privileged cultural constructions of mascu- linity, heterosexuality, “whiteness,” and/or majority nationality, thus in forms prob- lematic for women and/or members of sexual, “racial,” and national minorities. In such cases, the recognition dimension of class struggle was not an unalloyed force for social justice. On the contrary, it incorporated and exacerbated, if it did not itself performatively create, gender, sexual, “racial,” and/or national misrecognition. But of course the same is true for recognition struggles focused on gender, “race,” and sexuality, which have typically proceeded in forms that privileged elites and middle-class people, as well as other advantaged strata, including “whites,” men, and/or heterosexuals, within the group.

The most famous faux fatality was “George,” the imaginary welder who was killed during the construction of Pirates of the Caribbean. Evidently, poor George was either electrocuted or crushed by a falling beam and continues to haunt the attraction to this day. Cast members still tell the ghost story to new hires, warning that they best say, “Good morning, George,” when they prepare the ride for opening or they’ll experience a day of breakdowns, evacuations or odd occurrences. “You’ll see or hear something strange,” warned one spooked ride operator. “You’ll see moving shadows on the [hidden camera] monitors or mysterious figures standing in the knee-deep water. You’ll feel a sudden, icy cold breeze. You clean graffiti and it comes back.

The lack of affordable housing regulation allows rents to rise with little restriction, and Oregon law prohibits local governments from enacting almost all rent-control policies outside of special subsidized units. But regulation, like Portland’s famous urban growth boundary, has also enhanced the number of multi-unit buildings being constructed inside a limited zone to avoid suburban-like sprawl. Although Portland’s rental rates are not skyrocketing at the speed of San Francisco or even Seattle, the U.S. Census ranks Portland as having one of the tightest markets in the nation. Despite tax-abatement programs for luxury neighbors like the Pearl District and the South Waterfront supposedly tied to affordable-housing units, the city Housing Bureau says they won’t even meet 2003 goals, much less expand and continue programs. Meanwhile, the average condo price rose 41 percent last year and the average apartment rental has climbed at a steady pace of six percent in 2012 and again in 2013.

the Romans then constructed the famous Via Domitia

So when we look at our cell phones—as almost everyone does countless times every day—we stare directly into the face of a scientific invention made, in part, upon Hedy Lamarr’s invention. It is a tangible reminder of her life, beyond the films for which she is more famous. And who knows whether the cell phone as we know it today would have been constructed without her work?

can describe as existing—from the perspective of what we can interact with and measure—is the software of reality, the interactions that make objects or allow us to observe their existence. This opens a possible resolution where we must treat matter itself as information, which forces reconsidering our concept of what is material. In some ways we are reenvisioning what the quantum physicist John Wheeler envisaged with his famous dictum, “It from bit,” where his “bit” refers to the measurement of information. However, what I am claiming here is that if we adopt John’s “it from bit,” the most interesting feature is not that what we call reality arises from the posing of yes/no questions and the registration of measurement-evoked information theoretic responses to them, as John claimed (where 1 bit is required to measure the answer to a yes/no question). Instead, what I am suggesting is that what we call the future is constructed by those responses.

Art director Tom Trimble, who had designed the famous Tonight Show desk-and-sofa configuration, was brought in to construct a similar set for Griffin.

When examined through the lens of Meerkat’s Law and the central framework of this book, it is obvious why the resulting networks generated by big launches are weak. You’d rather have a smaller set of atomic networks that are denser and more engaged than a large number of networks that aren’t there. When a networked product depends on having other people in order to be useful, it’s better to ignore the top-line aggregate numbers. Instead, the quality of the traction can only be seen when you zoom all the way into the perspective of an individual user within the network. Does a new person who joins the product see value based on how many other users are already on it? You might as well ignore the aggregate numbers, and in particular the spike of users that a new product might see in its first days. As Eric Ries describes in his book The Lean Startup, these are “vanity metrics.” The numbers might make you feel good, especially when they are going up, but it doesn’t matter if you have a hundred million users if they are churning out at a high rate, due to a lack of other users engaging. When networks are built bottom-up, they are more likely to be densely interconnected, and thus healthier and more engaged. There are multiple reasons for this: A new product is often incubated within a subcommunity, whether that’s a college campus, San Francisco techies, gamers, or freelancers—as recent tech successes have shown. It will grow within this group before spreading into other verticals, allowing time for its developers to tune features like inviting or sharing, while honing the core value proposition. Once a new networked product is spreading via word of mouth, then each user is likely to know at least one other user already on the network. By the time it reaches the broader consciousness, it will be seen as a phenomenon, and top-down efforts can always be added on to scale a network that’s already big and engaged. If Big Bang Launches work so poorly in general, why do they work for Apple? This type of launch works for Apple because their core offerings can stand alone as premium, high-utility products that generally don’t need to construct new networks to function. At most, they tap into existing networks like email and SMS. Famously, Apple has not succeeded with social offerings like the now-defunct Game Center and Ping. The closest new networked product they’ve launched is arguably the App Store, but even that was initially not in Steve Jobs’s vision for the phone.87 Most important, though, you aren’t Apple. So don’t try to copy them without having their kinds of products.

Inside ‘Hezekiah’s Tunnel’ in Jerusalem was the famous ‘Siloam Inscription’ describing the tunnel’s construction (see ‘Jerusalem in the 1st Millennium BCE’). Approximately contemporary was the inscription carved into the lintel of a rock-cut tomb at Silwan (Siloam), overlooking the Kidron valley and Jerusalem. The damaged inscription suggested that the tomb was that of someone whose name ended-yahu (usually anglicized as-iah in personal names) and who was (literally) ‘over the house’, that is, a steward. In Isaiah 22: 15–16, this precise description (NRSV ‘master of the household’) is used of the royal steward Shebna, who is criticized for ‘cutting a tomb on the height’.

Standing out from the (New York City) map's delicate tracery of gridirons representing streets are heavy lines, lines girdling the city or slashing across its expanses. These lines denote the major roads on which automobiles and trucks move, roads whose very location, moreover, does as much as any single factor to determine where and how a city's people live and work. With a single exception, the East River Drive, Robert Moses built every one of those roads. (...) Only one borough of New York City—the Bronx—is on the mainland of the United States, and bridges link the island boroughs that form metropolis. Since 1931, seven such bridges were built, immense structures, some of them anchored by towers as tall as seventy-story buildings, supported by cables made up of enough wire to drop a noose around the earth. (...) Robert Moses built every one of those bridges. (He also built) Lincoln Center, the world's most famous, costly and imposing cultural complex. Alongside another stands the New York Coliseum, the glowering exhibition tower whose name reveals Moses' preoccupation with achieving an immortality like that conferred on the Caesars of Rome. The eastern edge of Manhattan Island, heart of metropolis, was completely altered between 1945 and 1958. (...) Robert Moses was never a member of the Housing Authority and his relationship with it was only hinted at in the press. But between 1945 and 1958 no site for public housing was selected and no brick of a public housing project laid without his approval. And still further north along the East River stand the buildings of the United Nations headquarters. Moses cleared aside the obstacles to bringing to New York the closest thing to a world capitol the planet possesses, and he supervised its construction. When Robert Moses began building playgrounds in New York City, there were 119. When he stopped, there were 777. Under his direction, an army of men that at times during the Depression included 84,000 laborers. (...) For the seven years between 1946 and 1953, no public improvement of any type—not school or sewer, library or pier, hospital or catch basin—was built by any city agency, even those which Robert Moses did not directly control, unless Moses approved its design and location. To clear the land for these improvements, he evicted the city's people, not thousands of them or tens of thousands but hundreds of thousands, from their homes and tore the homes down. Neighborhoods were obliterated by his edict to make room for new neighborhoods reared at his command. “Out from the heart of New York, reaching beyond the limits of the city into its vast suburbs and thereby shaping them as well as the city, stretch long ribbons of concrete, closed, unlike the expressways, to trucks and all commercial traffic, and, unlike the expressways, bordered by lawns and trees. These are the parkways. There are 416 miles of them. Robert Moses built every mile. (He also built the St. Lawrence Dam,) one of the most colossal single works of man, a structure of steel and concrete as tall as a ten-story apartment house, an apartment house as long as eleven football fields, a structure vaster by far than any of the pyramids, or, in terms of bulk, of any six pyramids together. And at Niagara, Robert Moses built a series of dams, parks and parkways that make the St. Lawrence development look small. His power was measured in decades. On April 18, 1924, ten years after he had entered government, it was formally handed to him. For forty-four years thereafter (until 1968), he held power, a power so substantial that in the field s in which he chose to exercise it, it was not challenged seriously by any (of 6) Governors of New York State or by any Mayor of New York City.

use four-dimensional Riemannian geometry for his famed theory of relativity. Within seven decades, Theodr Kaluza at the University of Königsberg, Germany, would use five-dimensional Riemannian geometry to integrate both gravity and light. Light is now viewed as a vibration in the fifth dimension. Oskar Klein made several improvements, including the calculation of the size of the fifth dimension—the Planck length, which is 10-33 centimeters, much too small to detect experimentally. One hundred thirty years after Riemann’s famous lecture, physicists would extend the Kaluza-Klein constructs to develop ten-

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the roughly $800 billion in available stimulus, we directed more than $90 billion toward clean energy initiatives across the country. Within a year, an Iowa Maytag plant I’d visited during the campaign that had been shuttered because of the recession was humming again, with workers producing state-of-the-art wind turbines. We funded construction of one of the world’s largest wind farms. We underwrote the development of new battery storage systems and primed the market for electric and hybrid trucks, buses, and cars. We financed programs to make buildings and businesses more energy efficient, and collaborated with Treasury to temporarily convert the existing federal clean energy tax credit into a direct-payments program. Within the Department of Energy, we used Recovery Act money to launch the Advanced Research Projects Agency–Energy (ARPA-E), a high-risk, high-reward research program modeled after DARPA, the famous Defense Department effort launched after Sputnik that helped develop not only advanced weapons systems like stealth technology but also an early iteration of the internet, automated voice activation, and GPS.

What is at issue here is not the familiar construct of formal mathematics, but a belief in the existence of ω (the set of natural numbers) prior to all mathematical constructions. What is the origin of this belief? The famous saying by Kronecker that God created the numbers, all the rest is the work of Man, presumably was not meant to be taken seriously. Nowhere in the Book of Genesis do we find the passage: And God said, let there be numbers, and there were numbers; odd and even created he them, and he said unto them be fruitful and multiply; and he commanded them to keep the laws of induction. No, the belief in ω stems from the speculations of Greek philosophy on the existence of ideal entities or the speculations of German philosophy on a priori categories of thought.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize. So when Elton John said Marilyn Monroe lived her life “like a candle in the wind,” he was probably bloody right, and if he wasn’t we’ll never know. We apply reality from within. The world is our perception of the world. So what other people think of you, famous or not, is an independent construct taking place in their brain, and we shouldn’t worry too much about it.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize.

Time—Einstein famously said that it was purely an illusion, just a construct of the conscious mind. A nice idea, but try having this conversation with someone who sensed theirs ending. Time was something we all desperately wanted more of when it ran short, yet we wasted it frivolously when we thought we had enough.

That's his perception of reality," Nenad responded. "He has adopted it as his interpretation and cannot break free from it, and probably doesn't even consider doing so. In fact, we too are unable to escape his worldview as it partly is our own. However, when faced with the choice between the cat and the belt, I choose the cat. It's not doomed, it's not poisoned, and it can be easily removed by hand from the engine, even if it comes at a financial cost. I have enough space in my cage for its rescue. I can imagine that within its mind, this engine has become a prison for his hopes of salvation. Overcoming our phobias of losing money in the pursuit of something else, even in small amounts, is healthy. A ground strap costs nothing, and though it may require a bit of time in a repair shop, in this day and age, we are used to wasting our time for far less. The reality of our daily lives is filled with every online distraction, like a sheet riddled with holes from moths that we wrap ourselves in out of habit without even noticing. It’s so comforting. At first, you embrace what everyone else does, what you are told to think. But eventually, you come to the realization that you have the power to dictate your thought patterns and become the architect of your ideology. You can construct a personal propaganda machine that aligns with your values and desires, creating a unique model of the world that is entirely your own. Your mind is still going to be a box in one of the billions of drawers, but it’s going to be YOUR box. Your true home. Manipulate yourself. We should manipulate ourselves towards common sense, compassion, and hope that we’ll get a good batch of people at some point so we can live among more like-minded peers. Now it’s up to our online feed. Now the education in our phone holds the reins, encapsulated in the three-second video of someone's take on history, the five-second clip of fitness models or investment strategies. And if we're fortunate, some famous person would quote Epictetus' Discourses, perhaps echoing the wisdom of Dostoevsky, Camus, Kafka, Marcus Aurelius, Sartre, etc. This is our chance for us to avoid descending into mere survival instincts without the tempering influence of morality and an understanding of the absurdity that we have created around us. To get addicted to the freedom in our minds. OR to choose the ground strap, choose to sacrifice someone else’s life so we can preserve our resources, because that’s what greed is, on a deep ancient level it’s you hoarding resources the same way a squirrel does with its winter supplies. Choose to be a squirrel rather than a human and live off your acorns. Choose to kill the cat. Choose not to ruin your precious machine. Choose the current model of society and disappear in it like a pelican getting caught in an airplane engine. Perhaps responsibility is the first and maybe even the only synonym for human purpose. Of course, there is value in the small moments we experience, but they lack foundation if they don’t fit into the break from working on something meaningful.

Fortunately for investors, two substantial funds management organizations adhere to high fiduciary standards, adopted in the context of corporate cultures designed to serve investor interests. Vanguard and TIAA-CREF both operate on a not-for-profit basis, allowing the companies to make individual investor interests paramount in the funds management process. By emphasizing high-quality delivery of low-cost investment products, Vanguard and TIAA-CREF provide individual investors with valuable tools for the portfolio construction process. Ultimately, a passive index fund managed by a not-for-profit investment management organization represents the combination most likely to satisfy investor aspirations. Following Mies van der Rohe’s famous dictum—“less is more”—the rigid calculus of index-fund investing dominates the ornate complexity of active fund management. Pursuing investment with a firm devoted solely to satisfying investor interests unifies principal and agent, reducing the investment equation to its most basic form. Out of the enormous breadth and complexity of the mutual-fund world, the preferred solution for investors stands alone in stark simplicity.

President Obama once famously said that you would need a magic wand to bring back the manufacturing jobs lost during his administration. Well, abracadabra, Mr. Former President. The Trump administration has added 1 million manufacturing, construction, and energy jobs.

Now, knowing what you’ve read in the previous 300 pages, here is something for you to ponder: the European Parliament today is housed in what is called the Tower Building, and is not only named after Nimrod’s Tower of Babel, but was constructed to look as close as possible to the most famous piece of artwork that depicts Nimrod’s Tower of Babel.

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The emergency provision of the Weimar constitution was, of course, the famous article 48. Inasmuch as Schmitt's focus in Political Theology is on the theory of sovereignty, we must tum to his other writings for an appreciation of how he translated his theoretical construction into concrete terms. Mindful of how easily an emergency provision such as article 48 could be abused, Schmitt published a comprehensive study of dictatorship shortly before the appearance of Political Theology. There he traced the history of dictatorship and concluded that it can be categorized into two forms: commissarial and sovereign. A sovereign dictatorship utilizes a crisis to abrogate the existing constitution in order to bring about a "condition whereby a constitution [that the sovereign dictator] considers to be a true constitution will become possible," whereas a commissarial dictatorship endeavors to restore order so that the existing constitution can be revived and allowed to function normally. Schmitt showed that article 48 accorded with the commissarial type of dictatorship, stressing the continuation of the Weimar constitutional order, critical interruptions notwithstanding.

In recent years, Eric Ries famously adapted Lean to solve the wicked problem of software startups: what if we build something nobody wants?[ 41] He advocates use of a minimum viable product (“ MVP”) as the hub of a Build-Measure-Learn loop that allows for the least expensive experiment. By selling an early version of a product or feature, we can get feedback from customers, not just about how it’s designed, but about what the market actually wants. Lean helps us find the goal. Figure 1-7. The Lean Model. Agile is a similar mindset that arose in response to frustration with the waterfall model in software development. Agilistas argue that while Big Design Up Front may be required in the contexts of manufacturing and construction where it’s costly if not impossible to make changes during or after execution, it makes no sense for software. Since requirements often change and code can be edited, the Agile Manifesto endorses flexibility. Individuals and interactions over processes and tools. Working software over comprehensive documentation. Customer collaboration over contract negotiation. Responding to change over following a plan.

As for Chartres’s famous flying buttresses, the first ever constructed, they were built to relieve stress on the cathedral’s walls, so that windows could be available for yards and yards of glittering stained glass.

Another, much more famous, instance of morphologization has occurred in the Romance languages (the modern descendants of Latin). Latin had a noun mens ‘mind’, whose stem was ment- and whose ablative case-form was mente (the Latin ablative was a case-form with miscellaneous uses, most of which we would associate largely with prepositional use in English). Quite early, it became usual in Latin to use the ablative mente with an accompanying adjective to express the state of mind in which an action was performed; as was usual in Latin, the adjective had to agree with its noun mente as feminine singular ablative. We thus find phrases like devota mente ‘with a devout mind’ (i.e., ‘devoutly’) and clara mente ‘with a clear mind’ (i.e., ‘clear-headedly’). At this stage, however, the construction was possible only with adjectives denoting possible states of mind; other adjectives, like those meaning ‘new’ or ‘equal’ or ‘obvious’, could not appear with mente, because the result would have made no sense: something like ‘with an equal mind’ could hardly mean anything. But then speakers began to reinterpret the mente construction as describing not the state of mind of somebody doing something, but the manner in which it was done. Consequently, the construction was extended to a much larger range of adjectives, and new instances appeared, like lenta mente (lenta ‘slow’) and dulce mente (dulce ‘soft’), with the adjectives still in the appropriate grammatical form for agreement with the noun. As a result, the form mente was no longer regarded as a form of mens ‘mind’; it was taken instead as a purely grammatical marker expressing an adverbial function, and it was therefore reduced from a separate word to a suffix. Today this new suffix is the ordinary way of obtaining adverbs of manner in the Romance languages, entirely parallel to English -ly in slowly or carefully, and it can be added to almost any suitable adjective. Thus Spanish, for example, has igualmente ‘equally’ (igual ‘equal’) and absolutamente ‘absolutely’ (absoluta ‘absolute’). Spanish still retains a trace of the ancient pattern: when two such adverbs are conjoined, only the last takes the suffix, and hence Spaniards say lenta y seguramente ‘slowly and surely’, and not *lentamente y seguramente. In French, this is not possible, and a French-speaker must say lentement et sûrement.

The message of the previous three chapters is that commonsense explanations are often characterized by circular reasoning. Teachers cheated on their students’ tests because that’s what their incentives led them to do. The Mona Lisa is the most famous painting in the world because it has all the attributes of the Mona Lisa. People have stopped buying gas-guzzling SUVs because social norms now dictate that people shouldn’t buy gas-guzzling SUVs. And a few special people revived the fortunes of the Hush Puppies shoe brand because a few people started buying Hush Puppies before everyone else did. All of these statements may be true, but all they are really telling us is that what we know happened, happened, and not something else. Because they can only be constructed after we know the outcome itself, we can never be sure how much these explanations really explain, versus simply describe.

In an article of November 1921 (in which he made his famous forecast that gold would be used for building public lavatories in major world cities after the victory of the revolution on a world scale), Lenin contrasted the War Communism period’s “revolutionary approach” to economic development with the slow, cautious “reformist approach” that was correctly being adopted under the NEP, and defined the development of internal trade as the key link in the chain of events for the Bolsheviks to grasp now.[575] In this final period, moreover, Lenin found a cardinal formula for socialist construction in what he called the “cooperating of Russia,” the enlistment of the population in cooperatives. He wrote that early socialists like Robert Owen were not wrong in their fantasies of socialism as a society of cooperatives; their error lay in the failure to see that class struggle and a political revolution were the essential prerequisites of realizing the cooperative dream.

In The Archangel Raphael Leaving Tobias' Family, Rembrandt leaves dirt on the shadowed soles of Raphael's feet as he flies off, illuminated in glory. Passing by the painting, one sees the dramatic action, the melodramatic emotions, and the re-created narrative events of the Bible. Slowed down a bit, the viewer sees light across a large muscular calf, a strong and sharply shaped ankle, and then dirty feet. The angel who tells us he only pretended to eat - this to explain away all traces of his apparent earthliness as a fallen creaturely being - is here on the canvas with dirty feet, carrying soil, the created, to the creator. Van Gogh had rightly said there are mysteries in these paintings. They are mysteries of device and design, not of messianic significance. They require a docent and not a priest, a creative critic to guide the view of specific images, not a guardian of mysteries and master of their enigmatic authority. Dirty feet on the soles of an archangel famous for his annunciations give the viewer a point of view on the inescapably human nature of the narrated God. Raphael may no eat. He may believe he creates an illusion to satisfy the religious desire for mythological consistency, but even archangels deceive themselves as well as others. Humans sometimes do the same in inventing the transcendence they need or think they want - creating a regime from which the priestly classes rule, even theorizing the alienation of the divine. Deceit is an essential device of cultural adaptation. It constructs needed beliefs that at high and low levels of thought or action complement their existence with modes of self-defense, which protect them from not only needed analysis but also the importance of failure.

The idea of inner speech was made famous by the Russian psychologist Lev Vygotsky. He noted that it is not quite the same thing as ordinary spoken language, as it is not as formal or rigid. Vygotsky was interested in how children acquire and use inner speech in the process of cognitive development. As explained by Oliver Sacks in Seeing Voices, “It is through inner speech that the child develops his own concepts and meanings; it is through inner speech that he achieves his own identity; it is through inner speech, finally, that he constructs his own world.” Language and deliberative thought, and even consciousness, are closely entwined.

Over a hundred years earlier, Thoreau demonstrated similar concern, famously writing in Walden that “we are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate.

Foucault’s was a seductive image, one that helped to make him famous and to attract legions of disciples. But for all that, it remains a late 20th-century ideological construct, one with little or no contemporary relevance or resonance in the societies it purports to describe.

The Scriptures talk a lot about the “head of the corner” or the “chief cornerstone.” God uses the illustration of cornerstones to draw our attention to the Cornerstone He has chosen to build His house. Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:16 Typically, a cornerstone is the first stone to be set in place whenever a structure is built, and all other stones in the building are aligned to it. Cornerstones mark the beginning point of construction, unite walls at intersections, and determine the positioning of the building. They support and set the reference point for how an entire framework comes together. Cornerstones often represent “the nominal starting place in the construction of a monumental building, usually carved with the date and laid in place with appropriate ceremonies.”20 You may have seen the famous picture of George Washington laying the cornerstone of the U.S. Capitol building. These stones can be symbolic or ceremonial in nature, and many times, they are inscribed with information about the building’s importance and why it was built. Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10-12 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: Ephesians 2:19-21

For years Angus McAllister had set before himself as his earthly goal the construction of a gravel path through the Castle’s famous yew alley. For years he had been bringing the project to the notice of his employer, though in anyone less whiskered the latter’s unconcealed loathing would have caused embarrassment. And now, it seemed, he was at it again. 'Gravel path!' Lord Emsworth stiffened through the whole length of his stringy body. Nature, he had always maintained, intended a yew alley to be carpeted with a mossy growth. And, whatever Nature felt about it, he personally was dashed if he was going to have men with Clydeside accents and faces like dissipated potatoes coming along and mutilating that lovely expanse of green velvet. 'Gravel path, indeed! Why not asphalt? Why not a few hoardings with advertisements of liver pills and a filling station? That’s what the man would really like.' Lord Emsworth felt bitter, and when he felt bitter he could be terribly sarcastic. 'Well, I think it is a very good idea,' said his sister. 'One could walk there in wet weather then. Damp moss is ruinous to shoes.' Lord Emsworth rose. He could bear no more of this. He left the table, the room, and the house, and, reaching the yew alley some minutes later, was revolted to find it infested by Angus McAllister in person. The head-gardener was standing gazing at the moss like a high priest of some ancient religion about to stick the gaff into the human sacrifice. 'Morning, McAllister,' said Lord Emsworth, coldly. 'Good morrrrning, your lorrudsheep.' There was a pause. Angus McAllister, extending a foot that looked like a violin-case, pressed it on the moss. The meaning of the gesture was plain. It expressed contempt, dislike, a generally anti-moss spirit; and Lord Emsworth, wincing, surveyed the man unpleasantly through his pince-nez. Though not often given to theological speculation, he was wondering why Providence, if obliged to make head-gardeners, had found it necessary to make them so Scotch. In the case of Angus McAllister, why, going a step farther, have made him a human being at all? All the ingredients of a first-class mule simply thrown away. He felt that he might have liked Angus McAllister if he had been a mule. 'I was speaking to her leddyship yesterday.' 'Oh?' 'About the gravel path I was speaking to her leddyship.' 'Oh?' 'Her leddyship likes the notion fine.' 'Indeed! Well——' Lord Emsworth’s face had turned a lively pink, and he was about to release the blistering words which were forming themselves in his mind when suddenly he caught the head-gardener’s eye and paused. Angus McAllister was looking at him in a peculiar manner, and he knew what that look meant. Just one crack, his eye was saying—in Scotch, of course—just one crack out of you and I tender my resignation. And with a sickening shock it came home to Lord Emsworth how completely he was in this man’s clutches. He shuffled miserably. Yes, he was helpless. Except for that kink about gravel paths, Angus McAllister was a head-gardener in a thousand, and he needed him. He could not do without him. Filled with the coward rage that dares to burn but does not dare to blaze, Lord Emsworth coughed a cough that was undisguisedly a bronchial white flag. 'I’ll—er—I’ll think it over, McAllister.' 'Mphm.' 'I have to go to the village now. I will see you later.' 'Mphm.' 'Meanwhile, I will—er—think it over.' 'Mphm.

Then, four years later, Du Bois, with white neo-abolitionist allies, launched the NAACP, recognizing that cultural constructions not built on or allied with political agency were destined to remain exactly what they’d started as: empty signifiers. In fact, Du Bois—though a participant himself—critiqued the premise of Locke’s New Negro Renaissance in a famous speech he delivered at the NAACP’s annual conference in 1926.10