Famous Measurement Quotes

Maybe happiness didn't have to be about the big, sweeping circumstances, about having everything in your life in place. Maybe it was about stringing together a bunch of small pleasures. Wearing slippers and watching the Miss Universe contest. Eating a brownie with vanilla ice cream. Getting to level seven in Dragon Master and knowing there were twenty more levels to go. Maybe happiness was just a matter of the little upticks- the traffic signal that said "Walk" the second you go there- and downticks- the itch tag at the back of your collar- that happened to every person in the course of the day. Maybe everybody had the same allotted measure of happiness within each day. maybe it didn't matter if you were a world-famous heartthrob or a painful geek. Maybe it didn't matter if your friend was possibly dying. Maybe you just got through it. Maybe that was all you could ask for.

Think of the purest, most all-consuming love you can imagine. Now multiply that love by an infinite amount—that is the measure of God’s love for you. God does not look on the outward appearance. I believe that He doesn’t care one bit if we live in a castle or a cottage, if we are handsome or homely, if we are famous or forgotten. Though we are incomplete, God loves us completely. Though we are imperfect, He loves us perfectly. Though we may feel lost and without compass, God love encompasses us completely. He loves us because He is filled with an infinite measure of holy, pure, and indescribable love. We are important to God not because of our résumé but because we are His children. He loves every one of us, even those who are flawed, rejected, awkward, sorrowful, or broken. God’s love is so great that He loves even the proud, the selfish, the arrogant, and the wicked. What this means is that, regardless of our current state, there is hope for us. No matter our distress, no matter our sorrow, no matter our mistakes, our infinitely compassionate Heavenly Father desires that we draw near to Him so that He can draw near to us.

A worthy life means showing up when showing up is the only thing to do. Goodness bears itself out in millions of ordinary ways across the globe, for the rich and poor, the famous and unknown, in enormous measures and tiny, holy moments.

It never stopped, even at night, it was our lullaby. It was our metronome, our pulse. It was our lives measured out in doses slightly larger than those famous coffee spoons. Soup spoons, maybe? Dented tin spoons brimming with what should have been sweet but was sour, gone off, gone by without our savouring it: our lives

It’s a short reminder that success can usually be measured by the number of uncomfortable conversations we are willing to have, and by the number of uncomfortable actions we are willing to take. The most fulfilled and effective people I know—world-famous creatives, billionaires, thought leaders, and more—look at their life’s journey as perhaps 25 percent finding themselves and 75 percent creating themselves.

In a famous articulation often attributed to Peter Drucker, the Austrian-born management guru, “What gets measured gets managed.

I find it surreal, then perfectly normal. I'm struck by how fast the surreal becomes the norm. I marvel at how unexciting it is to be famous, how mundane famous people are. They're confused, uncertain, insecure, and often hate what they do. It's something we always hear - like that old adage that money can't buy happiness-but we never believe it until we see it ourselves. Seeing it in 1992 brings me a new measure of confidence.

There was a famous narrative theorist named Paul Ricœur who distinguished between "clock time" and "human time." Clock time was measured in seconds, minutes, hours, days: the things we think of as the basic building blocks of time. Human time, though, was measured in events: the basic building blocks of story - and thus, because humans love nothing more than to narrativize their own experiences, of our lives.

Paul famously wrote, “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.”5 How often do we measure Christian ideas and beliefs by these criteria?

I was famously in love with a woman who had no time to spare, not even a breath, for she dwelled in a place beyond time or the reach of anyone’s Rolodex, her every breath measured out of pressurized tanks.

New Rule: Stop pretending your drugs are morally superior to my drugs because you get yours at a store. This week, they released the autopsy report on Anna Nicole Smith, and the cause of death was what I always thought it was: mad cow. No, it turns out she had nine different prescription drugs in her—which, in the medical field, is known as the “full Limbaugh.” They opened her up, and a Walgreens jumped out. Antidepressants, anti-anxiety pills, sleeping pills, sedatives, Valium, methadone—this woman was killed by her doctor, who is a glorified bartender. I’m not going to say his name, but only because (a) I don’t want to get sued, and (b) my back is killing me. This month marks the thirty-fifth anniversary of a famous government report. I was sixteen in 1972, and I remember how excited we were when Nixon’s much ballyhooed National Commission on Drug Abuse came out and said pot should be legalized. It was a moment of great hope for common sense—and then, just like Bush did with the Iraq Study Group, Nixon took the report and threw it in the garbage, and from there the ’70s went right into disco and colored underpants. This week in American Scientist, a magazine George Bush wouldn’t read if he got food poisoning in Mexico and it was the only thing he could reach from the toilet, described a study done in England that measured the lethality of various drugs, and found tobacco and alcohol far worse than pot, LSD, or Ecstasy—which pretty much mirrors my own experiments in this same area. The Beatles took LSD and wrote Sgt. Pepper—Anna Nicole Smith took legal drugs and couldn’t remember the number for nine-one-one. I wish I had more time to go into the fact that the drug war has always been about keeping black men from voting by finding out what they’re addicted to and making it illegal—it’s a miracle our government hasn’t outlawed fat white women yet—but I leave with one request: Would someone please just make a bumper sticker that says, “I’m a stoner, and I vote.

But some numbers, called dimensionless numbers, have the same numerical value no matter what units of measurement are chosen. Probably the most famous of these is the "fine-structure constant," .... Physicists love this number not just because it is dimensionless, but also because it is a combination of three fundamental constants of nature.

I am not so much fun Anymore; Couldn’t carry the role of ingenue In a bucket, you say, laughing. And I want to punch you. I was never innocent, but Thanks to you I know things I wish I did not remember. You don’t like it When I talk to the man myself, Specifying quantities and Give him the money Instead of giving it to you And letting you take care of it. You keep asking me, Where’s the dope? Until I finally say, I hid it. The look you give me is Pure bile. Well, fuck you. This isn’t like Buying somebody a drink. You don’t leave your stash out Where I might find it. Finally I think I’ve made you wait Long enough, So I get out the little paper envelope And hand it to you. You are still in charge of This part, so you relax. Performing your junky ritual with Your favorite razor blade, until I ask you how to calculate my dose So I won’t O.D. when I do this And you’re not around. Then you really flip. You tell me it’s a bad idea For me to do this with other people. ** Was it such a good idea For me to do it with you? Do you wait for me to turn up Once every three months So you can get high? Is this our version of that famous Lesbian fight about Nonmonogamy? Let me tell you what I don’t like. I don’t like it when you Take forever to cut up brown powder And cook it down and Suck it up into the needle And measure it, then take Three times as much for yourself AS you give me. I don’t like it when you Fuck me After you’ve taken the needle Out of my arm. You talk too much And spoil my rush. All I really want to do Is listen to the tides of blood Wash around inside my body Telling me everything is Fine, fine, fine._ And I certainly don’t want to Eat you or fuck you Because it will take forever To make you come, If you can come at all, And by then the smack will have worn off And there isn’t any more. I’m trying to remember What the part is that I do like. I think this shit likes me A lot more than I like it. Now you’re hurt and angry because I don’t want to see you again And the truth is, I would love to see you, As long as I knew you were holding. So you tell me Is this what you want? I bet it was what you wanted All along.

Paul Broca, for example, was a famous French craniologist in the nineteenth century whose name is given to Broca’s area, the part of the frontal lobe involved in the generation of speech (which is wiped out in many stroke victims). Among his other interests, Broca used to measure brains, and he was always rather perturbed by the fact that the German brains came out a hundred grams heavier than French brains. So he decided that other factors, such as overall body weight, should also be taken into account when measuring brain size: this explained the larger Germanic brains to his satisfaction. But for his prominent work on how men have larger brains than women, he didn’t make any such adjustments. Whether by accident or by design, it’s a kludge.

The average person wastes his life. He has a great deal of energy but he wastes it. The life of an average person seems at the end utterly meaningless…without significance. When he looks back…what has he done? MIND The mind creates routine for its own safety and convenience. Tradition becomes our security. But when the mind is secure it is in decay. We all want to be famous people…and the moment we want to be something…we are no longer free. Intelligence is the capacity to perceive the essential…the what is. It is only when the mind is free from the old that it meets everything new…and in that there’s joy. To awaken this capacity in oneself and in others is real education. SOCIETY It is no measure of health to be well adjusted to a profoundly sick society. Nature is busy creating absolutely unique individuals…whereas culture has invented a single mold to which we must conform. A consistent thinker is a thoughtless person because he conforms to a pattern. He repeats phrases and thinks in a groove. What happens to your heart and your mind when you are merely imitative, naturally they wither, do they not? The great enemy of mankind is superstition and belief which is the same thing. When you separate yourself by belief tradition by nationally it breeds violence. Despots are only the spokesmen for the attitude of domination and craving for power which is in the heart of almost everyone. Until the source is cleared there will be confusion and classes…hate and wars. A man who is seeking to understand violence does not belong to any country to any religion to any political party. He is concerned with the understanding of mankind. FEAR You have religion. Yet the constant assertion of belief is an indication of fear. You can only be afraid of what you think you know. One is never afraid of the unknown…one is afraid of the known coming to an end. A man who is not afraid is not aggressive. A man who has no sense of fear of any kind is really a free and peaceful mind. You want to be loved because you do not love…but the moment you really love, it is finished. You are no longer inquiring whether someone loves you or not. MEDITATION The ability to observe without evaluating is the highest form of intelligence. In meditation you will discover the whisperings of your own prejudices…your own noises…the monkey mind. You have to be your own teacher…truth is a pathless land. The beauty of meditation is that you never know where you are…where you are going…what the end is. Down deep we all understand that it is truth that liberates…not your effort to be free. The idea of ourselves…our real selves…is your escape from the fact of what you really are. Here we are talking of something entirely different….not of self improvement…but the cessation of self. ADVICE Take a break with the past and see what happens. Release attachment to outcomes…inside you will feel good no matter what. Eventually you will find that you don’t mind what happens. That is the essence of inner freedom…it is timeless spiritual truth. If you can really understand the problem the answer will come out of it. The answer is not separate from the problem. Suffer and understand…for all of that is part of life. Understanding and detachment…this is the secret. DEATH There is hope in people…not in societies not in systems but only in you and me. The man who lives without conflict…who lives with beauty and love…is not frightened by death…because to love is to die.

A worthy life means showing up when showing up is the only thing to do. Goodness bears itself out in millions of ordinary ways across the globe, for the rich and poor, the famous and unknown, in enormous measures and tiny, holy moments. It may involve a career and it may not. It may include traditional components and it may not.

One of the various theories proposed to explain the negative result of the famous Michelson-Morley experiment with light waves (conceived to measure the absolute space), was based on the ballistic hypothesis, i.e. on postulating that the speed of light predicted by Maxwell's equations was not given as relative to the medium but as relative to the transmitter (firearm). Had that been the case, the experiment negative results would have not caused such perplexity and frustration (as we shall see in forthcoming sections).

From Stettin in the Baltic to Trieste in the Adriatic, an iron curtain has descended across the Continent. Behind that line lie all the capitals of the ancient states of Central and Eastern Europe. Warsaw, Berlin, Prague, Vienna, Budapest, Belgrade, Bucharest and Sofia, all these famous cities and the populations around them lie in what I must call the Soviet sphere, and all are subject in one form or another, not only to Soviet influence but to a very high and, in many cases, increasing measure of control from Moscow.

when another German scientist, Werner Heisenberg, formulated his famous uncertainty principle. In order to predict the future position and velocity of a particle, one has to be able to measure its present position and velocity accurately. The obvious way to do this is to shine light on the particle. Some of the waves of light will be scattered by the particle and this will indicate its position. However, one will not be able to determine the position of the particle more accurately than the distance between the wave crests of light, so one needs to use light of a short wavelength in order to measure the position of the particle precisely. Now, by Planck’s quantum hypothesis, one cannot use an arbitrarily small amount of light; one has to use at least one quantum. This quantum will disturb the particle and change its velocity in a way that cannot be predicted. Moreover, the more accurately one measures the position, the shorter the wavelength of the light that one needs and hence the higher the energy of a single quantum. So the velocity of the particle will be disturbed by a larger amount. In other words, the more accurately you try to measure the position of the particle, the less accurately you can measure its speed, and vice versa.

From Stettin in the Baltic to Trieste in the Adriatic, an iron curtain has descended across the Continent. Behind that line lie all the capitals of the ancient states of Central and Eastern Europe. Warsaw, Berlin, Prague, Vienna, Budapest, Belgrade, Bucharest and Sofia, all these famous cities and the populations around them lie in what I must call the Soviet sphere, and all are subject in one form or another, not only to Soviet influence but to a very high and, in many cases, increasing measure of control from Moscow.” —Winston Churchill, speaking in Fulton, Missouri, March 5, 1946

David was the son of a famous Venetian rabbi. From his youth he had been accustomed to debate good principles and right conduct with all sorts of grave Jewish persons. These conversations had formed his own character and he naturally supposed that a small measure of the same could not help but improve other people's. In short he had come to believe that if only one talks long enough and expresses oneself properly, it is perfectly possible to argue people into being good and happy. With this aim in mind he generally took it upon himself to quarrel with Tom Brightwind several times a week -- all without noticeable effect.

Florida Scott-Maxwell’s Stoic diary during her terminal illness, The Measure of My Days, is one. Seneca’s famous words to his family and friends, who had broken down and begged with his executioners, is another.

The way we use our time is the truest expression of our values. That means that, if we pay attention, our schedules can show us whether we’re living our most important values or not. We need to constantly consider our children’s school-to-life ratio and strive to help them keep it in balance. As the writer Annie Dillard famously said, “How we spend our days is how we spend our lives.” Your child only gets one childhood. Actions

A little later, when breakfast was over and I had not yet gone up-stairs to my room, I had my first interview with Doctor Brandon, the famous alienist who was in charge of the case. I had never seen him before, but from the first moment that I looked at him I took his measure, almost by intuition. He was, I suppose, honest enough -- I have always granted him that, bitterly as I have felt toward him. It wasn't his fault that he lacked red blood in his brain, or that he had formed the habit, from long association with abnormal phenomena, of regarding all life as a disease. He was the sort of physician -- every nurse will understand what I mean -- who deals instinctively with groups instead of with individuals. He was long and solemn and very round in the face; and I hadn't talked to him ten minutes before I knew he had been educated in Germany, and that he had learned over there to treat every emotion as a pathological manifestation. I used to wonder what he got out of life -- what any one got out of life who had analyzed away everything except the bare structure.

For one who sets himself to look at all earnestly, at all in purpose toward truth, into the living eyes of a human life: what is it he there beholds that so freezes and abashes his ambitious heart? What is it, profound behind the outward windows of each one of you, beneath touch even of your own suspecting, drawn tightly back at bay against the backward wall and blackness of its prison cave, so that the eyes alone shine of their own angry glory, but the eyes of a trapped wild animal, or of a furious angel nailed to the ground by his wings, or however else one may faintly designate the human 'soul,' that which is angry, that which is wild, that which is untamable, that which is healthful and holy, that which is competent of all advantaging within hope of human dream, that which most marvelous and most precious to our knowledge and most extremely advanced upon futurity of all flowerings within the scope of creation is of all these the least destructible, the least corruptible, the most defenseless, the most easily and multitudinously wounded, frustrated, prisoned, and nailed into a cheating of itself: so situated in the universe that those three hours upon the cross are but a noble and too trivial an emblem how in each individual among most of the two billion now alive and in each successive instant of the existence of each existence not only human being but in him the tallest and most sanguine hope of godhead is in a billionate choiring and drone of pain of generations upon generations unceasingly crucified and is bringing forth crucifixions into their necessities and is each in the most casual of his life so measurelessly discredited, harmed, insulted, poisoned, cheated, as not all the wrath, compassion, intelligence, power of rectification in all the reach of the future shall in the least expiate or make one ounce more light: how, looking thus into your eyes and seeing thus, how each of you is a creature which has never in all time existed before and which shall never in all time exist again and which is not quite like any other and which has the grand stature and natural warmth of every other and whose existence is all measured upon a still mad and incurable time; how am I to speak of you as 'tenant' 'farmers,' as 'representatives' of your 'class,' as social integers in a criminal economy, or as individuals, fathers, wives, sons, daughters, and as my friends and as I 'know' you?

Imagine if we taught baseball the way that we teach science,” says UC Berkeley psychologist Alison Gopnik. “We would tell kids about baseball in the first couple of years. By the time they got to be in junior high, maybe we’d give them a drill where they could throw the ball to second base, over and over and over again. In college, they’d get to reproduce great, famous baseball plays, and then they’d never actually get to play the game until they were in graduate school.” High-quality project-based learning is, essentially, playing ball. There

Christensen died a few months after I arrived at Harvard, but his legacy looms large at HBS, in no small part because of his famous book, How Will You Measure Your Life?[51] Christensen analyzes a good life well lived in the same way he would assess a company, and the book is well worth reading in its entirety.

Social networking technology allows us to spend our time engaged in a hypercompetitive struggle for attention, for victories in the currency of “likes.” People are given more occasions to be self-promoters, to embrace the characteristics of celebrity, to manage their own image, to Snapchat out their selfies in ways that they hope will impress and please the world. This technology creates a culture in which people turn into little brand managers, using Facebook, Twitter, text messages, and Instagram to create a falsely upbeat, slightly overexuberant, external self that can be famous first in a small sphere and then, with luck, in a large one. The manager of this self measures success by the flow of responses it gets. The social media maven spends his or her time creating a self-caricature, a much happier and more photogenic version of real life. People subtly start comparing themselves to other people’s highlight reels, and of course they feel inferior.

What kinds of creatures are we? Just because we want a piece of meat, we take a life. Just because we want a bowl of soup, we kill the child of another being. In exchange for a good taste in our mouth that will last seconds, we take endless years from another animal, causing them to suffer fear, pain, and sadness. These questions are not odd to ask. Centuries ago, the famous poet Su Shi asked them too—as have others. We all must eat of course. But we should find a way to do this compassionately. And our efforts should be more thoughtful than a short fast here and there. Such half measures foster evil while making people feel like they’re accomplishing great good.

What we fear doing most is usually what we most need to do. As I have heard said, a person’s success in life can usually be measured by the number of uncomfortable conversations he or she is willing to have. Resolve to do one thing every day that you fear. I got into this habit by attempting to contact celebrities and famous businesspeople for advice.

As the eminent historian Gordon Wood has pointed out, we must understand that a majority of the Articles’ most famous critics — and the later constitutional framers — were basically aristocrats in the pre-industrial, pre-capitalist sense of the word. They feared inflation, paper money, and debt relief measures because they modeled their social and economic world on the systems and tendencies of the English gentry. Their entire societal and agrarian order was at risk during the 1780s — in fact it would later collapse in the increasingly commercial northern states, only to live on in the plantation life of the antebellum South. Much of their complaint about “excessive democracy” in the new American state governments may ring hollow to modern ears, but they believed in their position most emphatically.

Doth nought return-- Only a spear and sword, and ashes in an urn! For Ares, lord of strife, Who doth the swaying scales of battle hold, War's money-changer, giving dust for gold, Sends back, to hearts that held them dear, Scant ash of warriors, wept with many a tear, Light to the hand, but heavy to the soul; Yea, fills the light urn full With what survived the flame-- Death's dusty measure of a hero's frame!

Because all such things are aspects of the holomovement, he feels it has no meaning to speak of consciousness and matter as interacting. In a sense, the observer is the observed. The observer is also the measuring device, the experimental results, the laboratory, and the breeze that blows outside the laboratory. In fact, Bohm believes that consciousness is a more subtle form of matter, and the basis for any relationship between the two lies not in our own level of reality, but deep in the implicate order. Consciousness is present in various degrees of enfoldment and unfoldment in all matter, which is perhaps why plasmas possess some of the traits of living things. As Bohm puts it, "The ability of form to be active is the most characteristic feature of mind, and we have something that is mindlike already with the electron. "11 Similarly, he believes that dividing the universe up into living and nonliving things also has no meaning. Animate and inanimate matter are inseparably interwoven, and life, too, is enfolded throughout the totality of the universe. Even a rock is in some way alive, says Bohm, for life and intelligence are present not only in all of matter, but in "energy, " "space, " "time, " "the fabric of the entire universe, " and everything else we abstract out of the holomovement and mistakenly view as separate things. The idea that consciousness and life (and indeed all things) are ensembles enfolded throughout the universe has an equally dazzling flip side. Just as every portion of a hologram contains the image of the whole, every portion of the universe enfolds the whole. This means that if we knew how to access it we could find the Andromeda galaxy in the thumbnail of our left hand. We could also find Cleopatra meeting Caesar for the first time, for in principle the whole past and implications for the whole future are also enfolded in each small region of space and time. Every cell in our body enfolds the entire cosmos. So does every leaf, every raindrop, and every dust mote, which gives new meaning to William Blake's famous poem: To see a World in a Grain of Sand And a Heaven in a Wild Flower, Hold Infinity in the palm of your hand And Eternity in an hour.

Newton was a decidedly odd figure – brilliant beyond measure, but solitary, joyless, prickly to the point of paranoia, famously distracted (upon swinging his feet out of bed in the morning he would reportedly sometimes sit for hours, immobilized by the sudden rush of thoughts to his head), and capable of the most riveting strangeness. He built his own laboratory, the first at Cambridge, but then engaged in the most bizarre experiments. Once he inserted a bodkin – a long needle of the sort used for sewing leather – into his eye socket and rubbed it around ‘betwixt my eye and the bone4 as near to [the] backside of my eye as I could’ just to see what would happen. What happened, miraculously, was nothing – at least, nothing lasting. On another occasion, he stared at the Sun for as long as he could bear, to determine what effect it would have upon his vision. Again he escaped lasting damage, though he had to spend some days in a darkened room before his eyes forgave him.

A worthy life involves loving as loved folks do, sharing the ridiculous mercy God spoiled us with first. (It really is ridiculous.) It means restoring people, in ordinary conversations and regular encounters. A worthy life means showing up when showing up is the only thing to do. Goodness bears itself out in millions of ordinary ways across the globe, for the rich and poor, the famous and unknown, in enormous measures and tiny, holy moments. It may involve a career and it may not. It may include traditional components and it may not.

The smartest person to ever walk this Earth in all probability lived and died herding goats on a mountain somewhere, with no way to disseminate their work globally even if they had realised they were super smart and had the means to do something with their abilities. I am not keen on 'who are the smartest' lists and websites because, as Scott Barry Kaufman points out, the concept of genius privileges the few who had the opportunity to see through and promote their life’s work, while excluding others who may have had equal or greater raw potential but lacked the practical and financial support, and the communication platform that famous names clearly had. This is why I am keen to develop, through my research work, a definition of genius from a cognitive neuroscience and psychometric point of view, so that whatever we decide that is and how it should be measured, only focuses on clearly measurable factors within the individual’s mind, regardless of their external achievements, eminence, popularity, wealth, public platform etc. In my view this would be both more equitable and more scientific.

Jesus's call to follow him, to discover in the present time the habits of life that point forward to the coming kingdom and already, in a measure share in its life, only makes sense when it is couched in the terms made famous by Dietrich Bonhoeffer: "Come and die." Jesus didn't say, as do some modern evangelists, "God loves you and has a wonderful plan for your life." Nor did he say, "I accept you as you are, so you can now happily do whatever comes naturally." He said, "If you want to become my followers, deny yourself, take up your cross, and follow me.

Freedom from Expectations I don’t measure my effectiveness at all. I don’t believe in self-measurement. I feel like this is a form of self-discipline, self-punishment, and self-conflict. [1] If you hurt other people because they have expectations of you, that’s their problem. If they have an agreement with you, it’s your problem. But, if they have an expectation of you, that’s completely their problem. It has nothing to do with you. They’re going to have lots of expectations out of life. The sooner you can dash their expectations, the better. [1] Courage isn’t charging into a machine gun nest. Courage is not caring what other people think. Anyone who has known me for a long time knows my defining characteristic is a combination of being very impatient and willful. I don’t like to wait. I hate wasting time. I’m very famous for being rude at parties, events, dinners, where the moment I figure out it’s a waste of my time, I leave immediately. Value your time. It is all you have. It’s more important than your money. It’s more important than your friends. It is more important than anything. Your time is all you have. Do not waste your time. This doesn’t mean you can’t relax. As long as you’re doing what you want, it’s not a waste of your time. But if you’re not spending your time doing what you want, and you’re not earning, and you’re not learning—what the heck are you doing? Don’t spend your time making other people happy. Other people being happy is their problem. It’s not your problem. If you are happy, it makes other people happy. If you’re happy, other people will ask you how you became happy and they might learn from it, but you are not responsible for making other people happy. [10]

Distributions can only be based on measurements, but as in the case of measuring intelligence, the nature of measurement is often complicated and troubled by ambiguities. Consider the problem of noise, or what is known as luck in human affairs. Since the rise of the new digital economy, around the turn of the century, there has been a distinct heightening of obsessions with contests like American Idol, or other rituals in which an anointed individual will suddenly become rich and famous. When it comes to winner-take-all contests, onlookers are inevitably fascinated by the role of luck. Yes, the winner of a singing contest is good enough to be the winner, but even the slightest flickering of fate might have changed circumstances to make someone else the winner. Maybe a different shade of makeup would have turned the tables. And yet the rewards of winning and losing are vastly different. While some critics might have aesthetic or ethical objections to winner-take-all outcomes, a mathematical problem with them is that noise is amplified. Therefore, if a societal system depends too much on winner-take-all contests, then the acuity of that system will suffer. It will become less reality-based.

This was, he told the King, a femfatalatron, an erotifying device stochastic, elastic and orgiastic, and with plenty of feedback; whoever was placed inside the apparatus instantaneously experienced all the charms, lures, wiles, winks and witchery of all the fairer sex in the Universe at once. The femfatalatron operated on a power of forty megamors, with a maximum attainable efficiency—given a constant concupiscence coefficient—of ninety-six percent, while the system's libidinous lubricity, measured of course in kilocupids, produced up to six units for every remote-control caress. This marvelous mechanism, moreover, was equipped with reversible ardor dampers, omnidirectional consummation amplifiers, absorption philters, paphian peripherals, and "first-sight" flip-flop circuits, since Trurl held here to the position of Dr. Yentzicus, creator of the famous oculo-oscular feel theory. There were also all sorts of auxiliary components, like a high-frequency titillizer, an alternating tantalator, plus an entire set of lecherons and debaucheraries; on the outside, in a special glass case, were enormous dials, on which one could carefully follow the course of the whole decaptivation process. Statistical analysis revealed that the femfatalatron gave positive, permanent results in ninety-eight cases of unrequited amatorial superfixation out of a hundred.

The Choir And Music Of Solitude And Silence - Silence is a great blue bell Swinging and ringing, tinkling and singing, In measure’s pleasure, and in the supple symmetry of the soaring of the immense intense wings glinting against All the blue radiance above us and within us, hidden Save for the stars sparking, distant and unheard in their singing. And this is the first meaning of the famous saying, The stars sang. They are the white birds of silence And the meaning of the difficult famous saying that the sons and daughters of morning sang, Meant and means that they were and they are the children of God and morning, Delighting in the lights of becoming and the houses of being, Taking pleasure in measure and excess, in listening as in seeing. Love is the most difficult and dangerous form of courage. Courage is the most desperate, admirable and noble kind of love. So that when the great blue bell of silence is stilled and stopped or broken By the babel and chaos of desire unrequited, irritated and frustrated, When the heart has opened and when the heart has spoken Not of the purity and symmetry of gratification, but action of insatiable distraction’s dissatisfaction, Then the heart says, in all its blindness and faltering emptiness: There is no God. Because I am hope. And hope must be fed. And then the great blue bell of silence is deafened, dumbed, and has become the tomb of the living dead.

Your career is likely to bear more resemblance to that of a writer than that of an athlete or painter. You should look ahead to your forties as the time when you will be at your peak of creativity, technical proficiency, and energy, and also have enough phronesis to realize your potential. The more your field depends on good judgment that comes only from experience, the longer you can expect to sustain a high level of performance into your fifties and sixties. To put it another way: Even if you wait as late as thirty to start accumulating the fifty thousand chunks of expertise, you will still have completed that apprenticeship when you approach the peak of your other powers in your forties. So push out your time horizon and don’t get frustrated if what you hoped would be a meteoric rise proves to be more measured. You’re not failing; you’re getting better at your craft and can reasonably aspire to master it one day. In the meantime, consult Wikipedia to check on the lives of those who became conspicuously successful at a young age. Ted Sorenson? After JFK was assassinated, he had a financially successful career as an attorney and remained a participant in politics, but, like sports heroes, rock stars, and pure mathematicians, he had to turn forty knowing that his most exciting professional years were behind him. How sad. And how happy you should be that you aren’t going to be a famous presidential aide at thirty-two.

Jews did not fight for their lives, but fled to wherever they could.” This was in the testimony of Melekh Kaufman, as told to Bialik. Such accusations would soon be seen—and in no small measure because of how Bialik built the charge into the heart of his famous poem—as an assault on little less than thousands of years of Jewish history. Kishinev was said to have cut wide open a web of wretched, cowardly compromises stretching as far back as the last of the Maccabees, a welter of congealed terrors cleverly disguised that had over the centuries made Jews into who they now were: an overly cautious people who knew well how to negotiate but were incapable of fighting for their own lives or, for that matter, defending the honor of their kinfolk.

The safe answer is also close to my own operational answer throughout the rest of the book, as I use eminence to characterize people and importance to characterize events; words with meanings that overlap with fame. But if fame were at the core of what I really meant, the exercise would not be worth my time to conduct nor yours to read. Who cares who the most famous artists are, if their fame signifies nothing more substantive than celebrity? Let it be understood from the outset that I do not consider eminence and importance to be slightly glorified measures of fame, but more than that. They are reflections of excellence in human accomplishment. The Sistine Chapel keeps popping up because it is home to one of the greatest works of art ever to come from a human hand and mind.

With Betsy already famous for feelings, Nabby took pride in her independent spirit and level head. She declared that because love was founded in self-interest she would never be swept off her feet by a cad, and she shocked her friends by leaving a Harvard commencement party early. She shared her father's skepticism about human nature: in her opinion one was more likely to be good because one was happy than happy because one was good. "I believe our happiness is in great measure dependent upon external circumstances," Nabby wrote to Betsy, disagreeing with her cousin's view that we take an active role in our well-being. If success could be attained by effort or merit, why, she reasoned, should she be showered by "ten thousand sources of happiness" while others, who were equally devastating, were starved of the most basic needs?

From Stettin in the Baltic to Trieste in the Adriatic,’ he declared, an iron curtain has descended across the Continent. Behind that line lie all the capitals of the ancient states of Central and Eastern Europe: Warsaw, Berlin, Prague, Vienna, Budapest, Belgrade, Bucharest and Sofia, all these famous cities and the populations around them lie in what I must call the Soviet sphere, and all are subject in one form or another, not only to Soviet influence but to a very high and, in many cases, increasing measure of control from Moscow . . . The Communist parties, which were very small in all these Eastern States of Europe, have been raised to pre-eminence and power far beyond their numbers and are seeking everywhere to obtain totalitarian control. Police governments are prevailing in nearly every case, and so far, except in Czechoslovakia, there is no true democracy.

Today Hindu revivalists, pious Muslims, Japanese nationalists and Chinese communists may declare their adherence to very different values and goals, but they have all come to believe that economic growth is the key to realising their disparate goals. Thus in 2014 the devout Hindu Narendra Modi was elected prime minister of India thanks largely to his success in boosting economic growth in his home state of Gujarat, and to the widely held view that only he could reinvigorate the sluggish national economy. Analogous views have kept the Islamist Recep Tayyip Erdoğan in power in Turkey since 2003. The name of his party – the Justice and Development Party – highlights its commitment to economic development, and the Erdoğan government has indeed managed to maintain impressive growth rates for more than a decade. Japan’s prime minister, the nationalist Shinzō Abe, came to office in 2012 pledging to jolt the Japanese economy out of two decades of stagnation. His aggressive and somewhat unusual measures to achieve this have been nicknamed Abenomics. Meanwhile in neighbouring China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice is guided by Deng Xiaoping’s famous maxims that ‘development is the only hard truth’ and that ‘it doesn’t matter if a cat is black or white, so long as it catches mice’. Which means, in plain language: do whatever it takes to promote economic growth, even if Marx and Lenin wouldn’t have been happy with it. In Singapore, as befits that no-nonsense city-state, they pursue this line of thinking even further, and peg ministerial salaries to the national GDP. When the Singaporean economy grows, government ministers get a raise, as if that is what their jobs are all about.2

Heisenberg’s more famous and disruptive contribution came two years later, in 1927. It is, to the general public, one of the best known and most baffling aspects of quantum physics: the uncertainty principle. It is impossible to know, Heisenberg declared, the precise position of a particle, such as a moving electron, and its precise momentum (its velocity times its mass) at the same instant. The more precisely the position of the particle is measured, the less precisely it is possible to measure its momentum. And the formula that describes the trade-off involves (no surprise) Planck’s constant. The very act of observing something—of allowing photons or electrons or any other particles or waves of energy to strike the object—affects the observation. But Heisenberg’s theory went beyond that. An electron does not have a definite position or path until we observe it. This is a feature of our universe, he said, not merely some defect in our observing or measuring abilities.

It has been noted in various quarters that the half-illiterate Italian violin maker Antonio Stradivari never recorded the exact plans or dimensions for how to make one of his famous instruments. This might have been a commercial decision (during the earliest years of the 1700s, Stradivari’s violins were in high demand and open to being copied by other luthiers). But it might also have been because, well, Stradivari didn’t know exactly how to record its dimensions, its weight, and its balance. I mean, he knew how to create a violin with his hands and his fingers but maybe not in figures he kept in his head. Today, those violins, named after the Latinized form of his name, Stradivarius, are considered priceless. It is believed there are only around five hundred of them still in existence, some of which have been submitted to the most intense scientific examination in an attempt to reproduce their extraordinary sound quality. But no one has been able to replicate Stradivari’s craftsmanship. They’ve worked out that he used spruce for the top, willow for the internal blocks and linings, and maple for the back, ribs, and neck. They’ve figured out that he also treated the wood with several types of minerals, including potassium borate, sodium and potassium silicate, as well as a handmade varnish that appears to have been composed of gum arabic, honey, and egg white. But they still can’t replicate a Stradivarius. The genius craftsman never once recorded his technique for posterity. Instead, he passed on his knowledge to a number of his apprentices through what the philosopher Michael Polyani called “elbow learning.” This is the process where a protégé is trained in a new art or skill by sitting at the elbow of a master and by learning the craft through doing it, copying it, not simply by reading about it. The apprentices of the great Stradivari didn’t learn their craft from books or manuals but by sitting at his elbow and feeling the wood as he felt it to assess its length, its balance, and its timbre right there in their fingertips. All the learning happened at his elbow, and all the knowledge was contained in his fingers. In his book Personal Knowledge, Polyani wrote, “Practical wisdom is more truly embodied in action than expressed in rules of action.”1 By that he meant that we learn as Stradivari’s protégés did, by feeling the weight of a piece of wood, not by reading the prescribed measurements in a manual. Polyani continues, To learn by example is to submit to authority. You follow your master because you trust his manner of doing things even when you cannot analyze and account in detail for its effectiveness. By watching the master and emulating his efforts in the presence of his example, the apprentice unconsciously picks up the rules of the art, including those which are not explicitly known to the master himself. These hidden rules can be assimilated only by a person who surrenders himself to that extent uncritically to the imitation of another.

Lazlo Bock, senior vice president of people operations at Google, made the following comments in an interview published by the New York Times in June 2013: “One of the things we’ve seen from all our data crunching is that G.P.A.’s (grade point averages) are worthless as a criteria for hiring, and test scores are worthless. Google famously used to ask everyone for a transcript and G.P.A.’s and test scores, but we don’t anymore…. We found that they don’t predict anything. What’s interesting is the proportion of people without any college education at Google has increased over time as well. So we have teams where you have 14 percent of the team made up of people who’ve never gone to college.” Doing well in college—earning high test scores and grades—has no measurable correlation with becoming an effective worker or manager.  This is incontrovertible evidence that the entire Higher Education system is detached from the real economy: excelling in higher education has little discernible correlation to real-world skills or performance.

A short while later, they were all covered in flour. "Anna, do you have to use so much flour?" her mother asked, waving a cloud of dust away from her face. "I hate when the cookies stick, Ma, you know that." Anna sifted more flour onto the wooden table that doubled as a workspace. She loved flour and she used it liberally, but it did make cleanup much harder. The bakery wasn't large and it wasn't bright; the windows were high up, just below the ceiling eaves. Anna had to squint to see her measurements. Spoons and pots hung on the walls, and the large wooden table stood in the middle of the room, where Anna and her mom baked bread, cinnamon rolls, and Anna's famous cookies. The majority of the bakery was taken up by the cast-iron stove. It was as beautiful as it was functional, and Anna was constantly tripping over it- or falling into it, hence the small burn marks on her forearms. Those also came from paddling the bread into and out of the oven. Her parents said she was the best at knowing when the temperature of the stove was just right for baking the softest bread. Maybe she was a little messy when she baked, but it didn't bother her.

In another famous study, introverts and extroverts were asked to play a challenging word game in which they had to learn, through trial and error, the governing principle of the game. While playing, they wore headphones that emitted random bursts of noise. They were asked to adjust the volume of their headsets up or down to the level that was “just right.” On average, the extroverts chose a noise level of 72 decibels, while the introverts selected only 55 decibels. When working at the volume that they had selected—loud for the extroverts, quiet for the introverts—the two types were about equally aroused (as measured by their heart rates and other indicators). They also played equally well. When the introverts were asked to work at the noise level preferred by the extroverts, and vice versa, everything changed. Not only were the introverts over-aroused by the loud noise, but they also underperformed—taking an average of 9.1 trials rather than 5.8 to learn the game. The opposite was true for the extroverts—they were under-aroused (and possibly bored) by the quieter conditions, and took an average of 7.3 trials, compared with the 5.4 they’d averaged under noisier conditions.

The common cause of the massive blindness of the Chinese officials in the nineteenth century was a huge Chinese philosophical assumption that China was a great self-sufficient Middle Kingdom that did not need to engage the world. As the Chinese emperor Qianlong famously told Lord Macartney, China had everything it needed. It didn’t need the rest of the world. That painful century of humiliation finally led to China opening up. Deng made the decision on pragmatic grounds. And the opening up worked: China’s economy soared. Yet, do the Chinese view this opening up as a temporary measure until China becomes strong again? Do they have a desire to return eventually to their Middle Kingdom mentality, trading with the world while remaining culturally detached from it? When China built walls and cut off communication with the rest of the world, it fell behind. When China opened up to the world, it thrived. To guarantee its continued long-term success, China should completely abandon its two-thousand-year-old Middle Kingdom mentality and decide to become the most open society in terms of economic engagement with the rest of the world. Only such a major change of mind would enable the Chinese officials to lay out the red carpet for foreign businesses, including American businesses.

Do you believe in God? Stop. Answer paid. 50 words.” Einstein used only about half his allotted number of words. It became the most famous version of an answer he gave often: “I believe in Spinoza’s God, who reveals himself in the lawful harmony of all that exists, but not in a God who concerns himself with the fate and the doings of mankind.”9 Einstein’s response was not comforting to everyone. Some religious Jews, for example, noted that Spinoza had been excommunicated from the Jewish community of Amsterdam for holding these beliefs, and he had also been condemned by the Catholic Church for good measure. “Cardinal O’Connell would have done well had he not attacked the Einstein theory,” said one Bronx rabbi. “Einstein would have done better had he not proclaimed his nonbelief in a God who is concerned with fates and actions of individuals. Both have handed down dicta outside their jurisdiction.”10 Nevertheless, most people were satisfied, whether they fully agreed or not, because they could appreciate what he was saying. The idea of an impersonal God, whose hand is reflected in the glory of creation but who does not meddle in daily existence, is part of a respectable tradition in both Europe and America. It is to be found in some of Einstein’s favorite philosophers, and it generally accords with the religious beliefs of many of America’s founders, such as Jefferson and Franklin.

The most celebrated germ expert in the world is almost certainly Dr. Charles P. Gerba of the University of Arizona, who is so devoted to the field that he gave one of his children the middle name Escherichia, after the bacterium Escherichia coli. Dr. Gerba established some years ago that household germs are not always most numerous where you would expect them to be. In one famous survey he measured bacterial content in different rooms in various houses and found that typically the cleanest surface of all in the average house was the toilet seat. That is because it is wiped down with disinfectant more often than any other surface. By contrast the average desktop has five times more bacteria living on it than the average toilet seat. The dirtiest area of all was the kitchen sink, closely followed by the kitchen counter, and the filthiest object was the kitchen washcloth. Most kitchen cloths are drenched in bacteria, and using them to wipe counters (or plates or breadboards or greasy chins or any other surface) merely transfers microbes from one place to another, affording them new chances to breed and proliferate. The second most efficient way of spreading germs, Gerba found, is to flush a toilet with the lid up. That spews billions of microbes into the air. Many stay in the air, floating like tiny soap bubbles, waiting to be inhaled, for up to two hours; others settle on things like your toothbrush. That is, of course, yet another good reason for putting the lid down.

Fortunate beyond measure… wise and provident in counsel, well-learned in law, history, humanity and divinity. He understood Latin, French, Spanish, Italian, and High and Low-Dutch, besides his native language. He was of quick apprehension, judicious and skillful in nature, elegant in speech, sweet, familiar and affable in behaviour; stern to the obstinate, but calm and meek to the humble. Magnanimous and courageous above all the princes of his days; apt for war but a lover of peace; never puffed up with prosperity nor dismayed at adversity. He was of an exalted, glorious, and truly royal spirit, which never entertained anything vulgar or trivial, as may appear by the most excellent laws which he made, by those two famous jubilees he kept, and by the most honourable Order of the Garter, which he first devised and founded. His recreations were hawking, hunting and fishing, but chiefly he loved the martial exercise of jousts and tournaments. In his buildings he was curious, splendid and magnificent, in bestowing of graces and donations, free and frequent; and to the ingenious and deserving always kind and liberal; devout to God, bountiful to the clergy, gracious to his people, merciful to the poor, true to his word, loving to his friends, terrible to his enemies… In short he had the most virtues and the fewest vices of any prince that ever I read of. He was valiant, just, merciful, temperate, and wise; the best lawgiver, the best friend, the best father, and the best husband in his days.5

And so, when I tell stories today about digital transformation and organizational agility and customer centricity, I use a vocabulary that is very consistent and very refined. It is one of the tools I have available to tell my story effectively. I talk about assumptions. I talk about hypotheses. I talk about outcomes as a measure of customer success. I talk about outcomes as a measurable change in customer behavior. I talk about outcomes over outputs, experimentation, continuous learning, and ship, sense, and respond. The more you tell your story, the more you can refine your language into your trademark or brand—what you’re most known for. For example, baseball great Yogi Berra was famous for his Yogi-isms—sayings like “You can observe a lot by watching” and “When you come to a fork in the road, take it.” It’s not just a hook or catchphrase, it helps tell the story as well. For Lean Startup, a best-selling book on corporate innovation written by Eric Ries, the words were “build,” “measure,” “learn.” Jeff Patton, a colleague of mine, uses the phrase “the differences that make a difference.” And he talks about bets as a way of testing confidence levels. He’ll ask, “What will you bet me that your idea is good? Will you bet me lunch? A day’s pay? Your 401(k)?” These words are not only their vocabulary. They are their brand. That’s one of the benefits of storytelling and telling those stories continuously. As you refine your language, the people who are beginning to pay attention to you start adopting that language, and then that becomes your thing.

In one of the most famous experiments in the history of psychology, Walter Mischel and his students exposed four-year-old children to a cruel dilemma. They were given a choice between a small reward (one Oreo), which they could have at any time, or a larger reward (two cookies) for which they had to wait 15 minutes under difficult conditions. They were to remain alone in a room, facing a desk with two objects: a single cookie and a bell that the child could ring at any time to call in the experimenter and receive the one cookie. As the experiment was described: “There were no toys, books, pictures, or other potentially distracting items in the room. The experimenter left the room and did not return until 15 min had passed or the child had rung the bell, eaten the rewards, stood up, or shown any signs of distress.” The children were watched through a one-way mirror, and the film that shows their behavior during the waiting time always has the audience roaring in laughter. About half the children managed the feat of waiting for 15 minutes, mainly by keeping their attention away from the tempting reward. Ten or fifteen years later, a large gap had opened between those who had resisted temptation and those who had not. The resisters had higher measures of executive control in cognitive tasks, and especially the ability to reallocate their attention effectively. As young adults, they were less likely to take drugs. A significant difference in intellectual aptitude emerged: the children who had shown more self-control as four-year-olds had substantially higher scores on tests of intelligence.

The tyro knows nothing, and everybody, including himself, knows it. But the next, or second, grade thinks he knows a great deal and makes others feel that way too. He is the experienced sucker, who has studied not the market itself but a few remarks about the market made by a still higher grade of suckers. The second-grade sucker knows how to keep from losing his money in some of the ways that get the raw beginner. It is this semisucker rather than the 100 per cent article who is the real all-the-year-round support of the commission houses. He lasts about three and a half years on an average, as compared with a single season of from three to thirty weeks, which is the usual Wall Street life of a first offender. It is naturally the semisucker who is always quoting the famous trading aphorisms and the various rules of the game. He knows all the don'ts that ever fell from the oracular lips of the old stagers excepting the principal one, which is: Don't be a sucker! This semisucker is the type that thinks he has cut his wisdom teeth because he loves to buy on declines. He waits for them. He measures his bargains by the number of points it has sold off from the top. In big bull markets the plain unadulterated sucker, utterly ignorant of rules and precedents, buys blindly because he hopes blindly. He makes most of the money until one of the healthy reactions takes it away from him at one fell swoop. But the Careful Mike sucker does what I did when I thought I was playing the game intelligently according to the intelligence of others. I knew I needed to change my bucket-shop methods and I thought I was solving my problem with any change, particularly one that assayed high gold values according to the experienced traders among the customers.

Ninth month, 1753. -- In company with my well-esteemed friend, John Sykes, and with the unity of Friends, I travelled about two weeks, visiting Friends in Buck's County. We labored in the love of the gospel, according to the measure received; and through the mercies of Him who is strength to the poor who trust in him, we found satisfaction in our visit. In the next winter, way opening to visit Friends' families within the compass of our Monthly Meeting, partly by the labors of two Friends from Pennsylvania, I joined in some part of the work, having had a desire some time that it might go forward amongst us. About this time, a person at some distance lying sick, his brother came to me to write his will. I knew he had slaves, and, asking his brother, was told he intended to leave them as slaves to his children. As writing is a profitable employ, and as offending sober people was disagreeable to my inclination, I was straitened in my mind; but as I looked to the Lord, he inclined my heart to his testimony. I told the man that I believed the practice of continuing slavery to this people was not right, and that I had a scruple in my mind against doing writings of that kind; that though many in our Society kept them as slaves, still I was not easy to be concerned in it, and desired to be excused from going to write the will. I spake to him in the fear of the Lord, and he made no reply to what I said, but went away; he also had some concerns in the practice, and I thought he was displeased with me. In this case I had fresh confirmation that acting contrary to present outward interest, from a motive of Divine love and in regard to truth and righteousness, and thereby incurring the resentments of people, opens the way to a treasure better than silver, and to a friendship exceeding the friendship of men.

Carbonara: The union of al dente noodles (traditionally spaghetti, but in this case rigatoni), crispy pork, and a cloak of lightly cooked egg and cheese is arguably the second most famous pasta in Italy, after Bologna's tagliatelle al ragù. The key to an excellent carbonara lies in the strategic incorporation of the egg, which is added raw to the hot pasta just before serving: add it when the pasta is too hot, and it will scramble and clump around the noodles; add it too late, and you'll have a viscous tide of raw egg dragging down your pasta. Cacio e pepe: Said to have originated as a means of sustenance for shepherds on the road, who could bear to carry dried pasta, a hunk of cheese, and black pepper but little else. Cacio e pepe is the most magical and befuddling of all Italian dishes, something that reads like arithmetic on paper but plays out like calculus in the pan. With nothing more than these three ingredients (and perhaps a bit of oil or butter, depending on who's cooking), plus a splash of water and a lot of movement in the pan to emulsify the fat from the cheese with the H2O, you end up with a sauce that clings to the noodles and to your taste memories in equal measure. Amatriciana: The only red pasta of the bunch. It doesn't come from Rome at all but from the town of Amatrice on the border of Lazio and Abruzzo (the influence of neighboring Abruzzo on Roman cuisine, especially in the pasta department, cannot be overstated). It's made predominantly with bucatini- thick, tubular spaghetti- dressed in tomato sauce revved up with crispy guanciale and a touch of chili. It's funky and sweet, with a mild bite- a rare study of opposing flavors in a cuisine that doesn't typically go for contrasts. Gricia: The least known of the four kings, especially outside Rome, but according to Andrea, gricia is the bridge between them all: the rendered pork fat that gooses a carbonara or amatriciana, the funky cheese and pepper punch at the heart of cacio e pepe. "It all starts with gricia.

I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously: "Men should be taught as if you taught them not, And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines, "Immodest words admit of no defense, For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus? "Immodest words admit but this defense, That want of modesty is want of sense." This, however, I should submit to better judgments.

children from pain and loss and tragedy and illness. You cannot be sure that you will always be married, let alone happily married. You cannot be sure you will always be employed, or healthy, or relatively sane. All you can do is face the world with quiet grace and hope you make a sliver of difference. Humility does not mean self-abnegation, lassitude, detachment; it’s more like a calm recognition that you must trust in that which does not make sense, that which is unreasonable, illogical, silly, ridiculous, crazy by the measure of most of our culture; you must trust that you being a very good you matters somehow. That trying to be an honest and tender parent will echo for centuries through your tribe. That doing your chosen work with creativity and diligence will shiver people far beyond your ken. That being an attentive and generous friend and citizen will somehow matter in the social fabric, save a thread or two from unraveling. And you must do all of this with the sure and certain knowledge that you will never get proper credit for it, at all, one bit, and in fact the vast majority of the things you do right will go utterly unremarked; except, perhaps, in ways we will never know or understand, by the Arab Jew who once shouted about his cloak, and may have been somehow also the One who invented and infuses this universe and probably a million others—not to put a hard number on it or anything. Humility, the final frontier, as my late brother Kevin used to say. When we are young we build a self, a persona, a story in which to reside, or several selves in succession, or several at once, sometimes; when we are older we take on other roles and personas, other masks and duties; and you and I both know men and women who become trapped in the selves they worked so hard to build, so desperately imprisoned that sometimes they smash their lives simply to escape who they no longer wish to be; but finally, I think, if we are lucky, if we read the book of pain and loss with humility, we realize that we are all broken and small and brief, that none among us is actually rich or famous or more beautiful than another; and then, perhaps, we begin to understand something deep and true finally about humility. This is what I know: that the small is huge, that the tiny is vast, that pain is part and parcel of the gift of joy, and that there is love, and then there is everything else. You either walk toward love or away from it with every breath you draw. Humility is the road to love. Humility, maybe, is love. That could be. I wouldn’t know; I am a muddle and a conundrum, shuffling slowly along the road, gaping in wonder, trying to just see and say what is, trying to leave shreds and shards of ego along the road like wisps of litter and chaff.

A wealthy man and his son loved to collect works of art. They had in their collection works ranging from Picasso to Raphael and Rembrandt. When the Vietnam War broke out, the son was drafted and sent to fight in ’Nam. He was very courageous and died in battle. The father was notified and grieved deeply for his only son. About a month later, a young lad appeared at the door to his house and said, “Sir, you don’t know me, but I am the soldier for whom your son gave his life that fateful day. He was carrying me to safety when a bullet struck him in the heart. He died instantly. He used to often talk about you and your love for art. Here’s something for you,” he added, holding out a package. “It is something that I drew. I know I am not much of an artist, but I wanted you to have this from me as a small measure of memory and thanks.” It was a portrait of his son, painted by the young man. It captured the personality of his son. The father’s eyes welled up with tears as he thanked the young man for the painting. He offered to pay for the picture, but the man replied, “Oh! No, sir. I could never repay what your son did for me. It is my gift to you.” The father hung the portrait over his mantel and showed it proudly to all his visitors along with all of the great works of art he possessed. Some time later, the old man died. As decreed in his will, his paintings were all to be auctioned. Many influential and rich people gathered together, excited over the prospect of owning one of the masterpieces. On a platform nearby also sat the painting of his son. The auctioneer pounded his gavel. “Let’s start the bidding with the picture of his son. Who will bid for this picture?” There was silence. A voice shouted from the back, “Let’s skip this one. We want the famous masters.” But the auctioneer persisted. “Ten dollars, twenty dollars, what do I hear?” Another voice came back angrily, “We didn’t come here for this. Let’s have the Picassos, the Matisses, the van Goghs.” Still the auctioneer persisted. “The son. Anyone for the son? Who’ll take the son?” Finally a quavering voice came from the back. It was the longtime gardener of the house. “I’ll take the son for ten dollars. I am sorry, but that’s all I have.” “Ten dollars once, ten dollars twice, anybody for twenty dollars? Sold for ten dollars.” “Now let’s get on with the auction,” said a wealthy art aficionado sitting in the front row. The auctioneer laid down his gavel and spoke. “I am sorry, but the auction is over.” “But what about the other paintings? The masters?” “The auction is over,” said the auctioneer. “I was asked to conduct the auction with a stipulation, a secret stipulation that said that only the painting of the son would be auctioned. Whoever bought that painting would inherit the entire estate, paintings and all. The one who took the son gets everything.

gave up on the idea of creating “socialist men and women” who would work without monetary incentives. In a famous speech he criticized “equality mongering,” and thereafter not only did different jobs get paid different wages but also a bonus system was introduced. It is instructive to understand how this worked. Typically a firm under central planning had to meet an output target set under the plan, though such plans were often renegotiated and changed. From the 1930s, workers were paid bonuses if the output levels were attained. These could be quite high—for instance, as much as 37 percent of the wage for management or senior engineers. But paying such bonuses created all sorts of disincentives to technological change. For one thing, innovation, which took resources away from current production, risked the output targets not being met and the bonuses not being paid. For another, output targets were usually based on previous production levels. This created a huge incentive never to expand output, since this only meant having to produce more in the future, since future targets would be “ratcheted up.” Underachievement was always the best way to meet targets and get the bonus. The fact that bonuses were paid monthly also kept everyone focused on the present, while innovation is about making sacrifices today in order to have more tomorrow. Even when bonuses and incentives were effective in changing behavior, they often created other problems. Central planning was just not good at replacing what the great eighteenth-century economist Adam Smith called the “invisible hand” of the market. When the plan was formulated in tons of steel sheet, the sheet was made too heavy. When it was formulated in terms of area of steel sheet, the sheet was made too thin. When the plan for chandeliers was made in tons, they were so heavy, they could hardly hang from ceilings. By the 1940s, the leaders of the Soviet Union, even if not their admirers in the West, were well aware of these perverse incentives. The Soviet leaders acted as if they were due to technical problems, which could be fixed. For example, they moved away from paying bonuses based on output targets to allowing firms to set aside portions of profits to pay bonuses. But a “profit motive” was no more encouraging to innovation than one based on output targets. The system of prices used to calculate profits was almost completely unconnected to the value of new innovations or technology. Unlike in a market economy, prices in the Soviet Union were set by the government, and thus bore little relation to value. To more specifically create incentives for innovation, the Soviet Union introduced explicit innovation bonuses in 1946. As early as 1918, the principle had been recognized that an innovator should receive monetary rewards for his innovation, but the rewards set were small and unrelated to the value of the new technology. This changed only in 1956, when it was stipulated that the bonus should be proportional to the productivity of the innovation. However, since productivity was calculated in terms of economic benefits measured using the existing system of prices, this was again not much of an incentive to innovate. One could fill many pages with examples of the perverse incentives these schemes generated. For example, because the size of the innovation bonus fund was limited by the wage bill of a firm, this immediately reduced the incentive to produce or adopt any innovation that might have economized on labor.

Dear KDP Author, Just ahead of World War II, there was a radical invention that shook the foundations of book publishing. It was the paperback book. This was a time when movie tickets cost 10 or 20 cents, and books cost $2.50. The new paperback cost 25 cents – it was ten times cheaper. Readers loved the paperback and millions of copies were sold in just the first year. With it being so inexpensive and with so many more people able to afford to buy and read books, you would think the literary establishment of the day would have celebrated the invention of the paperback, yes? Nope. Instead, they dug in and circled the wagons. They believed low cost paperbacks would destroy literary culture and harm the industry (not to mention their own bank accounts). Many bookstores refused to stock them, and the early paperback publishers had to use unconventional methods of distribution – places like newsstands and drugstores. The famous author George Orwell came out publicly and said about the new paperback format, if “publishers had any sense, they would combine against them and suppress them.” Yes, George Orwell was suggesting collusion. Well… history doesn’t repeat itself, but it does rhyme. Fast forward to today, and it’s the e-book’s turn to be opposed by the literary establishment. Amazon and Hachette – a big US publisher and part of a $10 billion media conglomerate – are in the middle of a business dispute about e-books. We want lower e-book prices. Hachette does not. Many e-books are being released at $14.99 and even $19.99. That is unjustifiably high for an e-book. With an e-book, there’s no printing, no over-printing, no need to forecast, no returns, no lost sales due to out of stock, no warehousing costs, no transportation costs, and there is no secondary market – e-books cannot be resold as used books. E-books can and should be less expensive. Perhaps channeling Orwell’s decades old suggestion, Hachette has already been caught illegally colluding with its competitors to raise e-book prices. So far those parties have paid $166 million in penalties and restitution. Colluding with its competitors to raise prices wasn’t only illegal, it was also highly disrespectful to Hachette’s readers. The fact is many established incumbents in the industry have taken the position that lower e-book prices will “devalue books” and hurt “Arts and Letters.” They’re wrong. Just as paperbacks did not destroy book culture despite being ten times cheaper, neither will e-books. On the contrary, paperbacks ended up rejuvenating the book industry and making it stronger. The same will happen with e-books. Many inside the echo-chamber of the industry often draw the box too small. They think books only compete against books. But in reality, books compete against mobile games, television, movies, Facebook, blogs, free news sites and more. If we want a healthy reading culture, we have to work hard to be sure books actually are competitive against these other media types, and a big part of that is working hard to make books less expensive. Moreover, e-books are highly price elastic. This means that when the price goes down, customers buy much more. We've quantified the price elasticity of e-books from repeated measurements across many titles. For every copy an e-book would sell at $14.99, it would sell 1.74 copies if priced at $9.99. So, for example, if customers would buy 100,000 copies of a particular e-book at $14.99, then customers would buy 174,000 copies of that same e-book at $9.99. Total revenue at $14.99 would be $1,499,000. Total revenue at $9.99 is $1,738,000. The important thing to note here is that the lower price is good for all parties involved: the customer is paying 33% less and the author is getting a royalty check 16% larger and being read by an audience that’s 74% larger. The pie is simply bigger.

Despite Tokyo’s astronomical land prices, anyone within earshot of real power commands a room the size of a basketball court in which to host those famous consensus-building sessions. If you want to measure a Japanese man’s clout, get him to show you his conference room.

I discovered something else, and that is that suckers differ among themselves according to the degree of experience. The tyro knows nothing, and everybody, including himself, knows it. But the next, or second, grade thinks he knows a great deal and makes others feel that way too. He is the experienced sucker, who has studied not the market itself but a few remarks about the market made by a still higher grade of suckers. The second-grade sucker knows how to keep from losing his money in some of the ways that get the raw beginner. It is this semisucker rather than the 100 per cent article who is the real all-the-year-round support of the commission houses. He lasts about three and a half years on an average, as compared with a single season of from three to thirty weeks, which is the usual Wall Street life of a first offender. It is naturally the semisucker who is always quoting the famous trading aphorisms and the various rules of the game. He knows all the don'ts that ever fell from the oracular lips of the old stagers excepting the principal one, which is: Don't be a sucker! This semisucker is the type that thinks he has cut his wisdom teeth because he loves to buy on declines. He waits for them. He measures his bargains by the number of points it has sold off from the top. In big bull markets the plain unadulterated sucker, utterly ignorant of rules and precedents, buys blindly because he hopes blindly. He makes most of the money until one of the healthy reactions takes it away from him at one fell swoop. But the Careful Mike sucker does what I did when I thought I was playing the game intelligently according to the intelligence of others. I knew I needed to change my bucket-shop methods and I thought I was solving my problem with any change, particularly one that assayed high gold values according to the experienced traders among the customers.

What's in a name? In the case of Shannon's measure the naming was not accidental. In 1961 one of us (Tribus) asked Shannon what he had thought about when he had finally confirmed his famous measure. Shannon replied: “My greatest concern was what to call it. I thought of calling it ‘information,’ but the word was overly used, so I decided to call it ‘uncertainty.’ When I discussed it with John von Neumann, he had a better idea. Von Neumann told me, ‘You should call it entropy, for two reasons. In the first place your uncertainty function has been used in statistical mechanics under that name. In the second place, and more important, no one knows what entropy really is, so in a debate you will always have the advantage.

Just as they jettisoned provisions, so too the French commanders opted not to transport medical, sanitary, or surgical supplies into Russia. This decision was ironic given that the French surgeon-in-chief, Baron Dominique Jean Larrey, was famous for having devised measures to save lives by evacuating the wounded from the battlefield speedily and placing forward hospitals near combat zones.

At 18 years old, Giannis stood 6'9" and had a wingspan of 7'3". His hands were among the biggest ever measured in the NBA. Giannis Antetokounmpo's hands measured 12 inches. They were bigger than Kawhi Leonard's, who is famous for his massive mitts.

I commenced a deliberate system of time-killing, which united some profit with a cheering up of the heavy hours. As soon as I came on deck, and took my place and regular walk, I began with repeating over to myself a string of matters which I had in my memory, in regular order. First, the multiplication table, and the tables of weights and measures; then the states of the union; with their capitals; the countries of England, with their shire towns; the kings of England in their order; and a large part of the peerage, which I committed from an almanac that we had on board; and then the Kanaka numerals. This carried me through my facts, and, being repeated deliberately, with long intervals, often eked out the two first bells. Then came the ten commandments; the thirty-ninth chapter of Job, and a few passages from Scripture. The next in the order, that I never varied from, came Cowper’s Castaway, which was a great favorite with me; the solemn measure and gloomy character of which, as well as the incident that it was founded upon, made it well suited to a lonely watch at sea. Then his lines to Mary, his address to the jackdaw, and a short extract from Table Talk; (I abounded in Cowper, for I happened to have a volume of his poems in my chest;) “Ille et nefasto” from Horace, and Goethe’s Erl King. After I had got through these, I allowed myself a more general range among everything that I could remember, both in prose and verse.

Once, while leaving a nightclub, a famous musician plucked twenty young girls off the dance floor and had them sit in a room next to his recording studio until five in the morning. He took their phones, made them sign NDAs, and put them all together, out of the way, to wait till he was done playing his new album for some friends. Then they would all party, he said. A guy I know was there, and as he was leaving, he saw the girls crowded together. He said the room looked like the DMV. I pictured the girls exhausted, with no internet or cameras or texts to distract themselves. A little drunk. I saw their push-up bras, their curls falling flat under the fluorescent lights. Why do you think they waited in that room, Steve? Maybe many years from now, maybe next week, those girls will suddenly feel upset at something and not know why. Where is this reaction coming from? They really won’t know, they won’t be able to place it, but it will be because of the way they let themselves sit in that room. The way they put on their makeup and dressed themselves up. They’ll feel small and blame no one but themselves. I so desperately craved men’s validation that I accepted it even when it came wrapped in disrespect. I was those girls in that room, waiting, trading my body and measuring my self-worth in a value system that revolves around men and their desire.

Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that frightens us most. We ask ourselves, ‘who am I to be brilliant, gorgeous, talented and famous?’ Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightening about shrinking so that people won’t feel insecure around you. We were born to make manifest the Glory of God that is within us. It’s not just in some of us; it’s in all of us. And when we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.” -Nelson Mandela

The old biblical legend believes that man is in possession of knowledge; that the expulsion from paradise is only the result of God now being afraid of man and is now driving him away from the place where the tree of life, immortality, stands; if he now also ate from the tree of life, it would be a matter of his power: Apart from that, the whole culture is symbolized by a growing fearfulness of man, in the tower of Babel, with its "sky-storming" purpose. God divides people: he splits them up; the multitude of languages is an emergency measure of God; he can cope better with the individual peoples insofar as they now make war among themselves and destroy them. At the beginning of the Old Testament is the famous story of God's fear. Man is portrayed as God's mistake; the animal likewise; the man who recognizes as rival of God; as the highest of God; Work, hardship, death as God's defense in order to hold down his rival: The fear of God. man as a mistake of God; the animal as well. Moral: God forbids knowledge because it leads to power, to equality with God. He would in himself grant man immortality, provided that he always remains immortally stupid. He creates animals for him, then the woman, so that he has company — so that he has entertainment (so that he does not get bad thoughts, thinking, knowing But the demon (snake) reveals to man what knowledge is about. The danger of God is enormous: now he must drive people away from the tree of life and hold them down through hardship, death and work. Real life is represented as a defensive defense of God, as an unnatural condition ... Culture, that is, the work of knowledge, nevertheless strives for equality with God: it towers upwards, storming into the heavens. Now war is found necessary (language as the cause of the "people") people are supposed to destroy themselves. The downfall is finally decided. One believed in such a God! ...

Goethe refused to view color as a static quantity, to be measured in a spectrometer and pinned down like a butterfly to cardboard. He argued that color is a matter of perception. “With light poise and counterpoise, Nature oscillates within her prescribed limits,” he wrote, “yet thus arise all the varieties and conditions of the phenomena which are presented to us in space and time.” The touchstone of Newton’s theory was his famous experiment with a prism. A prism breaks a beam of white light into a rainbow of colors, spread across the whole visible spectrum, and Newton realized that those pure colors must be the elementary components that add to produce white. Further, with a leap of insight, he proposed that the colors corresponded to frequencies. He imagined that some vibrating bodies—corpuscles was the antique word—must be producing colors in proportion to the speed of the vibrations. Considering how little evidence supported this notion, it was as unjustifiable as it was brilliant. What is red? To a physicist, it is light radiating in waves between 620 to 800 billionths of a meter long. Newton’s optics proved themselves a thousand times over, while Goethe’s treatise on color faded into merciful obscurity.

The intrusion of entertainment in worship today can trace its roots back to the work of revivalist minister Charles G. Finney (1792–1875). An American Presbyterian minister, Finney became famous for the methods employed at his meetings, later known as the “new measures,” which were carefully designed to manipulate an emotional response from the crowd. For Finney, there was a formula that, employed correctly, would guarantee interest in the things of God. He said so himself: “A revival is not a miracle, or dependent on a miracle in any sense. It is a purely philosophic [i.e., scientific] result of the right use of the constituted means.”2 It was this sort of ministry that caused Charles Spurgeon (1834–1892) to remark in the 1800s that “the devil has seldom done a cleverer thing than hinting to the church that part of their mission is to provide entertainment for the people, with a view to winning them.”3 These words are just as true today.

Understanding how the climate system responds to human influences is, unfortunately, a lot like trying to understand the connection between human nutrition and weight loss, a subject famously unsettled to this day. Imagine an experiment where we fed someone an extra half cucumber each day. That would be about an extra twenty calories, a 1 percent increase to the average 2,000-calorie daily adult diet. We’d let that go on for a year and see how much weight they gained. Of course, we would need to know many other things to draw any meaningful conclusions from the results: What else did they eat? How much did they exercise? Were there any changes in health or hormones that affect the rate at which they burn calories? Many things would have to be measured precisely to understand the effect of the additional cucumbers, although we would expect that, all else being equal, the added calories would add some weight. The problem with human-caused carbon dioxide and the climate is that, as in the cucumber experiment, all else isn’t necessarily equal, as there are other influences (forcings) on the climate, both human and natural, that can confuse the picture. Among the other human influences on the climate are methane emissions into the atmosphere (from fossil fuels, but more importantly from agriculture) and other minor gases that together exert a warming influence almost as great as that of human-caused CO2.

The fraction of the mass of two hydrogen atoms that is released as energy when they fuse to produce helium is 0.007 (0.7%). That is the source of the heat produced in the sun and in a hydrogen bomb. It is the amount of mass (m) that is converted to energy (E) in the famous Einstein formula E = mc2, and it is a direct measure of the strong nuclear force. If the strong force had a value of 0.006 or less, the universe would consist only of hydrogen—not very conducive to the complexities of life. If the value were greater than 0.008, all the hydrogen would have been fused shortly after the big bang, and there could be no stars, no solar heat—again, no life. As Stephen Hawking and Leonard Mlodinow put it in their book The Grand Design, “Our universe and its laws appear to have a design that both is tailor-made to support us and, if we are to exist, leaves little room for alteration.

The fraction of the mass of two hydrogen atoms that is released as energy when they fuse to produce helium is 0.007 (0.7%). That is the source of the heat produced in the sun and in a hydrogen bomb. It is the amount of mass (m) that is converted to energy (E) in the famous Einstein formula E = mc2, and it is a direct measure of the strong nuclear force. If the strong force had a value of 0.006 or less, the universe would consist only of hydrogen—not very conducive to the complexities of life. If the value were greater than 0.008, all the hydrogen would have been fused shortly after the big bang, and there could be no stars, no solar heat—again, no life. As Stephen Hawking and Leonard Mlodinow put it in their book The Grand Design, “Our universe and its laws appear to have a design that both is tailor-made to support us and, if we are to exist, leaves little room for alteration.

The fraction of the mass of two hydrogen atoms that is released as energy when they fuse to produce helium is 0.007 (0.7%). That is the source of the heat produced in the sun and in a hydrogen bomb. It is the amount of mass (m) that is converted to energy (E) in the famous Einstein formula E = mc2, and it is a direct measure of the strong nuclear force. If the strong force had a value of 0.006 or less, the universe would consist only of hydrogen—not very conducive to the complexities of life. If the value were greater than 0.008, all the hydrogen would have been fused shortly after the big bang, and there could be no stars, no solar heat—again, no life. As Stephen Hawking and Leonard Mlodinow put it in their book The Grand Design, “Our universe and its laws appear to have a design that both is tailor-made to support us and, if we are to exist, leaves little room for alteration.

I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously: "Men should be taught as if you taught them not, And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines, "Immodest words admit of no defense, For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus? "Immodest words admit but this defense, That want of modesty is want of sense." This, however, I should submit to better judgments. My brother had, in 1720 or 1721, begun to print a newspaper.

Women still bear the vast brunt of the physical, emotional, and organizational labor involved in contraceptive use — whether any devices are available at all, whether they are safe or not, and when they fail. For the majority of the world’s women modern contraceptive measures such as the pill, condoms, injectibles, or IUDS are simply not an option—a situation that is exacerbated by the matricidal policies toward abortion and family planning by many of the world’s wealthiest countries (only family planning based on abstinence was supported under the “pro-Africa” Bush administration — a policy with extremely deleterious consequences for the ability of anti-retroviral treatment to prevent the spread of AIDS as well as for rates of maternal and child mortality). Access to safe, affordable, or free abortion is similarly limited. Famously, there is no country in the world where women have the legal right freely to make up their own minds about termination or continuation of pregnancy. Thus, despite the emphasis by many modern democratic nations on the protection of various individual rights and freedoms, women’s reproductive rights remain in an essentially pre-modern condition—a condition decried by both Firestone and Beauvoir as biological feudalism.

Edison epitomized the new entrepreneur at the heart of a brand-new phase in the development of market societies: an inventor who innovated in order to create monopoly power for himself – not so much for the riches that it provided, but for its own sake; for the sheer glory and the sheer power of it all. He was an entrepreneur who inspired, in equal measure, incredible loyalty from his overworked staff and loathing from his adversaries. He was a friend of Henry Ford, who also famously played a key role in bringing machinery into the lives of ordinary people while, at the same time, turning workers into the nearest a person can come to a machine.

Tangible benefits are solid, objective facts that readers can use to choose and compare products, or make a logical argument for buying them. Sometimes you can measure them numerically, like this claim used by Dettol (Reckitt Benckiser): Kills 99.9% of germs Other benefits are more subjective and emotional. These are called intangible benefits. They offer to change the reader’s emotions by making them feel more attractive, secure, clever, fashionable and so on. The famous tagline for L’Oréal promises the intangible benefit of self-esteem: Because You’re Worth It.

The questions specially proposed to you in the first, namely, How and What to Read, rose out of a far deeper one, which it was my endeavor to make you propose earnestly to yourselves, namely, Why to Read. I want you to feel, with me, that whatever advantages we possess in the present day in the diffusion of education and of literature, can only be rightly used by any of us when we have apprehended clearly what education is to lead to, and literature to teach. I wish you to see that both well-directed moral training and well-chosen reading lead to the possession of a power over the ill-guided and illiterate, which is, according to the measure of it, in the truest sense, kingly; conferring indeed the purest kingship that can exist among men: too many other kingships (however distinguished by visible insignia or material power) being either spectral, or tyrannous;—Spectral—that is to say, aspects and shows only of royalty, hollow as death, and which only the "Likeness of a kingly crown have on"; or else tyrannous—that is to say, substituting their own will for the law of justice and love by which all true kings rule.

Confronted with a seemingly unmanageable emotional universe, some people embraced a new Protestant work ethic, convinced that a successful life would be measured by how much money one made and the goods one could buy with this money. The good life was no longer to be found in community and connection, it was to be found in accumulation and the fulfillment of hedonistic, materialistic desire. In keeping with this shift in values from a people-oriented to a thing-oriented society, the rich and famous, particularly movie stars and singers, began to be seen as the only relevant cultural icons.

This vein of poetry they call Awen, which in their language signifies as much as Raptus, or a poetic furore; and in truth as many of them as I have conversed with are, as I may say, gifted or inspired with it. I was told by a very sober and knowing person (now dead) that in his time there was a young lad fatherless and motherless, and so very poor that he was forced to beg; but at last was taken up by a rich man that kept a great stock of sheep upon the mountains not far off from the place where I now dwell, who clothed him and sent him into the mountains to keep his sheep. There in summer time, following the sheep and looking to their lambs, he fell into a deep sleep, in which he dreamed that he saw a beautiful young man with a garland of green leaves upon his head and a hawk upon his fist, with a quiver full of arrows at his back, coming towards him (whistling several measures or tunes all the way) and at last let the hawk fly at him, which he dreamed got into his mouth and inward parts, and suddenly awaked in a great fear and consternation, but possessed with such a vein, or gift of poetry, that he left the sheep and went about the Country, making songs upon all occasions, and came to be the most famous Bard in all the Country in his time.

We all have different measures for a successful life. For some people, it’s earning a lot of money. Or becoming famous. Or owning a lot of homes and cars. But you were with your mother on the afternoon she passed away. And you were with her every day leading up to that, even if your relationship wasn’t always the smoothest. You were there for her. And a lot of people would consider that a life well spent.

Flower of life: A figure composed of evenly-spaced, overlapping circles creating a flower-like pattern. Images of the Platonic solids and other sacred geometrical figures can be discerned within its pattern. FIGURE 3.14 FLOWER OF LIFE The Platonic solids: Five three-dimensional solid shapes, each containing all congruent angles and sides. If circumscribed with a sphere, all vertices would touch the edge of that sphere. Linked by Plato to the four primary elements and heaven. FIGURE 3.15 PENTACHORON The applications of these shapes to music are important to sound healing theory. The ancients have always professed a belief in the “music of the spheres,” a vibrational ordering to the universe. Pythagorus is famous for interconnecting geometry and math to music. He determined that stopping a string halfway along its length created an octave; a ratio of three to two resulted in a fifth; and a ratio of four to three produced a fourth. These ratios were seen as forming harmonics that could restore a disharmonic body—or heal. Hans Jenny furthered this work through the study of cymatics, discussed later in this chapter, and the contemporary sound healer and author Jonathan Goldman considers the proportions of the body to relate to the golden mean, with ratios in relation to the major sixth (3:5) and the minor sixth (5:8).100 Geometry also seems to serve as an “interdimensional glue,” according to a relatively new theory called causal dynamical triangulation (CDT), which portrays the walls of time—and of the different dimensions—as triangulated. According to CDT, time-space is divided into tiny triangulated pieces, with the building block being a pentachoron. A pentachoron is made of five tetrahedral cells and a triangle combined with a tetrahedron. Each simple, triangulated piece is geometrically flat, but they are “glued together” to create curved time-spaces. This theory allows the transfer of energy from one dimension to another, but unlike many other time-space theories, this one makes certain that a cause precedes an event and also showcases the geometric nature of reality.101 The creation of geometry figures at macro- and microlevels can perhaps be explained by the notion called spin, first introduced in Chapter 1. Everything spins, the term spin describing the rotation of an object or particle around its own axis. Orbital spin references the spinning of an object around another object, such as the moon around the earth. Both types of spin are measured by angular momentum, a combination of mass, the distance from the center of travel, and speed. Spinning particles create forms where they “touch” in space.

Even in the equations that had been formulated to describe electromagnetism, there is no natural directionality to the interactions of particles; the equations look the same going both directions. If you looked at a video of atoms interacting, you could play it backward and you wouldn’t be able to tell which was correct. It is only in the macroworld of objects, people, planets, and so on, the world governed by entropy, that causation appears to unfold in a single direction. The second law of thermodynamics describes the increasing disorder in the universe at macroscales and is often seen as equivalent to the one-way arrow of time. More and more physicists over the past few decades, sensitive to the nondirectionality that seems to rule at the micro or quantum level, have begun to question the no-teleology rule. Recall that the tiny particles making up the matter and energy of the physical universe are really like worms or strings snaking through the block universe of Minkowski spacetime. Their interactions, which look to us a bit like tiny balls colliding on a billiard table, are from a four-dimensional perspective more like threads intertwining; the twists and turns where they wrap around each other are what we see as collisions, interactions, and “measurements” (in the physicists’ preferred idiom). Each interaction changes information associated with those threads—their trajectory through the block universe (position and momentum) as well as qualities like “spin” that influence that trajectory. According to some recent theories, a portion of the information particles carry with them actually might propagate backward rather than forward across their world lines. For instance, an experiment at the University of Rochester in 2009 found that photons in a laser beam could be amplified in their past when interacted with a certain way during a subsequent measurement—true backward causation, in other words.8 The Israeli-American physicist Yakir Aharonov and some of his students are now arguing that the famous uncertainty principle—the extent to which the outcome of an interaction is random and unpredictable—may actually be a measure of the portion of future influence on a particle’s behavior.9 In other words, the notorious randomness of quantum mechanics—those statistical laws that captured Jung’s imagination—may be where retrocausation was hiding all along. And it would mean Einstein was right: God doesn’t play dice.*23 If the new physics of retrocausation is correct, past and future cocreate the pattern of reality built up from the threads of the material world. The world is really woven like a tapestry on a four-dimensional loom. It makes little sense to think of a tapestry as caused by one side only;

The true measure of resilience lies not in what life throws our way, but in the strength and grace with which we navigate its storms.

In any event, I remain flummoxed by what seems to be a natural tendency of contemplative practice to strengthen the sense of beauty. I guess one explanation is that, without really thinking about it, you're using mindfulness to filter your feelings-working harder to get criti- cal distance from the unpleasant feelings than from the pleasant feelings, such as aesthetic delight. But, for what it's worth, it doesn't feel like that. The sense of beauty feels more like something the mind just naturally relaxes into when the preoccupation with self subsides. I'm tempted to invoke John Keats's famous verse, "Beauty is truth, truth beauty." Maybe when you truthfully, you enjoy not only see the world more clearly, more a measure of liberation but also a more direct and continuous perception of the world's actual beauty. On the other hand, the idea of the world having actual beauty, inherent beauty, seems at odds with the Buddhist emphasis on our tendency to impose meaning on the world. It's certainly at odds with the view from evolutionary psychology, which holds that our assignment of feelings to perceptions is indeed that: an assignment, made by brains designed to feel certain ways about certain kinds of things based only on the relationship of those things to the organism's Darwinian interests. Another possibility is that a certain affinity for the universe is a kind of default state of consciousness, a state to which it returns when it's not caught up in the inherently distorting enterprise of operating a self. But here we're venturing beyond psychology, into the philosophi- cal question of what consciousness is. And my general view on that question is: beats me. There's a lot to dislike about the world we're born into. It's a world in which, as the Buddha noted, our natural way of seeing, and of being, leads us to suffer and to inflict suffering on others. And it's a world that, as we now know, was bound to be that way, given that life on this planet was created by natural selection. Still, it may also be a world in which metaphysical truth, moral truth, and happiness can align, and a world that, as you start to realize that alignment, appears more and more beautiful. If so, this hidden order-an order that seems to lie at a level deeper than natural selection itself is something to marvel at. And it's something I'm increasingly thankful for.

Newton was a decidedly odd figure – brilliant beyond measure, but solitary, joyless, prickly to the point of paranoia, famously distracted (upon swinging his feet out of bed in the morning he would reportedly sometimes sit for hours, immobilized by the sudden rush of thoughts to his head), and capable of the most riveting strangeness. He built his own laboratory, the first at Cambridge, but then engaged in the most bizarre experiments. Once he inserted a bodkin – a long needle of the sort used for sewing leather – into his eye socket and rubbed it around ‘betwixt my eye and the bone as near to [the] backside of my eye as I could’ just to see what would happen. What happened, miraculously, was nothing – at least, nothing lasting. On another occasion, he stared at the Sun for as long as he could bear, to determine what effect it would have upon his vision. Again he escaped lasting damage, though he had to spend some days in a darkened room before his eyes forgave him. Set atop these odd beliefs and quirky traits, however, was the mind of a supreme genius-though even when working in conventional channels he often showed a tendency to peculiarity. As a student, frustrated by the limitations of conventional mathematics, he invented an entirely new form, the calculus, but then told no one about it for twenty-seven years. In like manner, he did work in optics that transformed our understanding of light and laid the foundation for the science of spectroscopy, and again chose not to share the results for three decades.

As I have heard said, a person’s success in life can usually be measured by the number of uncomfortable conversations he or she is willing to have. Resolve to do one thing every day that you fear. I got into this habit by attempting to contact celebrities and famous businesspeople for advice.

His achievements were not come by easily. It was costly in life and in loss of personal freedoms. It was achieved with the full enforcement of the now famous "Dale laws." He moved quickly to punish deserters and law breakers. George Percy related the results in graphic terms. Some "in a moste severe manner [he] cawsed to be executed. Some he appointed to be hanged, some burned, some to be broken upon wheles, others to be staked and some to be shott to deathe; all theis extreme and crewell tortures he used and inflicted upon them to terrefy the reste for attemptinge the like...." These were stern measures that produced results and few of his contemporary associates took issue including John Rolfe, Ralph Hamor, Reverend Alexander Whitaker and even Sir Edwin Sandys. To them, motivated by the spirit of the time, hard conditions required stern handling.

My own people persuaded the Bagenya not to sell a canoe: Hassani knows it all, but swears that he did not join in the slander, and even points up to Heaven in attestation of innocence of all, even of Manilla's foray. Mohamadans are certainly famous as liars, and the falsehood of Mohamad has been transmitted to his followers in a measure unknown in other religions.

Like anyone growing up after 1980, I always had a dim, nagging sense, that I was supposed to be famous for something. A certain measure of fame just seems like our birthright these days, next to life, liberty, and the pursuit of happiness. Food, shelter, Wi-Fi, and the sense that someone’s watching; these are the modern requirements for survival. The only thing more terrifying than the feeling you’re being watched is the feeling that you’re not. Privacy is just an uncomfortable reminder that you’re not a celebrity.

How could the vacuum, which has nothing in it, have any energy at all? The answer comes from another equation: Einstein's famous E=mc^2. This simple formula relates mass and energy: the mass of an object is equivalent to a certain amount of energy. (In fact, particle physics don't measure the mass of the electron, say, in kilograms or pounds or any of the usual units of mass or weight. They say that the electron's rest mass is .511 MeV [million electron volts]- a lump of energy.) The fluctuation in the energy in the vacuum is the same thing as a fluctuation in the amount of mass. Particles are constantly winking in and out of existence, like tiny Cheshire cats. The vacuum is never truly empty. Instead, it is seething with these virtual particles; at every point in space, an infinite number are happily popping up and disappearing. This is the zero-point energy, an infinity in the formulas of quantum theory. Interpreted strictly, the zero-point energy is limitless. According to the equations of quantum mechanics, more power than is stored in all the coal mines, oil fields, and nuclear weapons in the world is sitting in the space inside your toaster.

Neuroscientists have observed that several changes in brain function tend to accompany the flow state. The brain’s electrical activity always unfolds in wave patterns. Normal consciousness is associated with a high-frequency beta wave pattern. In the flow state, brain rhythms drop down to the borderline between low-frequency beta and theta waves. Flow is tied also to sharply reduced activity in the prefrontal cortex, the part of the brain that gives rise to a sense of self and that includes the aforementioned dorsolateral prefrontal cortex—the brain’s internal critic. And at the molecular level, several neurotransmitters, or brain messenger chemicals, are released during flow. Among these are norepinephrine, which enhances mental focus, and endorphins, which are the source of the famous “runner’s high.” It is not necessary to measure brain waves or neurotransmitter levels to figure out if an athlete is operating in the flow state. You can just ask. Athletes know when they are in flow because the feeling is unmistakable—it’s that sense of absolute unity with one’s effort that Siri Lindley

What are you putting off out of fear? Usually, what we most fear doing is what we most need to do. That phone call, that conversation, whatever the action might be—it is fear of unknown outcomes that prevents us from doing what we need to do. Define the worst case, accept it, and do it. I’ll repeat something you might consider tattooing on your forehead: What we fear doing most is usually what we most need to do. As I have heard said, a person’s success in life can usually be measured by the number of uncomfortable conversations he or she is willing to have. Resolve to do one thing every day that you fear. I got into this habit by attempting to contact celebrities and famous businesspeople for advice.

Human nature, Government and Individual Rights Behind the notion of checks and balances lay a profoundly realistic view of human nature. While Madison and Hamilton believed that people at their best were capable of reason, self-discipline and fairness, they also recognized their susceptibility to passion, intolerance and greed. In a famous passage, after discussing what measures were needed to preserve liberty, Madison wrote: It may be a reflection on human nature that such devices should be necessary to control the abuses of government. But what is government itself but a the greatest of all reflections on human nature? If men were angels, no government would be necessary. If angels were to govern, neither external nor internal controls on government would be necessary. In framing a government which is to be administered by men over men, the great difficulty lies in this. You must first enable the government to control the governed and in the next place oblige it to control itself.

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.

The stainless-steel mold gives the cheese its disc shape, about ten inches thick and two feet in diameter. But the mold serves another increasingly important function, as an anticounterfeiting measure. The molds are specially produced by the Consorzio Parmigiano-Reggiano, an independent and self-regulating industry group funded by fees levied on cheese producers. Carefully tracked and numbered, molds are supplied only to licensed and inspected dairies, and each is lined with Braille-like needles that crate a pinpoint pattern instantly recognizable to foodies, spelling out the name of the cheese over and over again in a pattern forever imprinted on its rind. A similar raised-pin mold made of plastic is slipped between the steel and the cheese to permanently number the rind of every lot so that any wheel can be traced back to a particular dairy and day of origin. Like a tattoo, these numbers and the words Parmigiano-Reggiano become part of the skin. Later in its life, because counterfeiting the King of Cheeses has become a global pastime, this will be augmented with security holograms... One night, friends came to town and invited Alice out to dinner at celebrity chef Mario Batali's vaunted flagship Italian eatery, Babbo. As Alice told me this story, at one point during their meal, the waiter displayed a grater and a large wedge of cheese with great flourish, asking her if she wanted Parmigiano-Reggiano on her pasta. She did not say yes. She did not say no. Instead Alice looked at the cheese and asked, "Are you sure that's Parmigiano-Reggiano?" Her replied with certainty, "Yes." "You're sure?" "Yes." She then asked to see the cheese. The waiter panicked, mumbled some excuse, and fled into the kitchen. He returned a few minutes later with a different and much smaller chunk of cheese, which he handed over for examination. The new speck was old, dry, and long past its useful shelf-life, but it was real Parmigiano-Reggiano, evidenced by the pin-dot pattern. "The first one was Grana Padano," she explained. "I could clearly read the rind. They must have gone searching through all the drawers in the kitchen in a panic until they found this forgotten crumb of Parmigiano-Reggiano." Alice Fixx was the wrong person to try this kind of bait and switch on, but she is the exception, and I wonder how many other expense-account diners swallowed a cheaper substitute. This occurred at one of the most famous and expensive Italian eateries in the country. What do you think happens at other restaurants?

Another celebrated building that we saw inside the Fort was the Diwan-i-Khas. Here can be seen in Persian characters the famous inscription, “If a paradise be on the face of the earth, it is this, it is this, it is this.” At the time of the Delhi Durbar in 1903 to celebrate the proclamation of Edward VII as Emperor of India, this exquisite building was used as a supper room. “This is the Chandni Chauk [Silver Street],” said our driver as we passed along Delhi’s main street. “It is the richest street in the world.” “Used to be,” corrected Sam. “It was sacked at least four times and most of its riches carried away.” Nowadays it is the abode of the jewelers and ivory workers of Delhi. Ten miles south of Delhi, amid the ruins of another ancient Delhi, stands the Kutb Minar, which is said to be the most perfect tower in the world and one of the seven architectural wonders of India. Built of marble and sandstone which is dark red at the base, pink in the middle, and orange on the top story, this remarkable structure, 238 feet high, looks almost brand new, yet it was built in A.D. 1200. Close by is another Indian wonder, the Iron Pillar, dating from A.D. 400. A remarkable tribute to Hindu knowledge of metallurgy and engineering, this pillar, some sixteen inches in diameter and twenty-three feet eight inches in height, is made of pure rustless malleable iron and is estimated to weigh more than six tons. Overlooking both the Fort and the city, and approached by a magnificent flight of stone steps, is the Great Mosque, also erected by Emperor Shah Jehan. It has three domes of white marble, two tall minarets, and a front court measuring 450 feet square, paved with granite and inlaid with marble. “Sight-seeing in Delhi is as tiring as doing the Mediterranean,” I

Bill Wilson would never have another drink. For the next thirty-six years, until he died of emphysema in 1971, he would devote himself to founding, building, and spreading Alcoholics Anonymous, until it became the largest, most well-known and successful habit-changing organization in the world. An estimated 2.1 million people seek help from AA each year, and as many as 10 million alcoholics may have achieved sobriety through the group.3.12,3.13 AA doesn’t work for everyone—success rates are difficult to measure, because of participants’ anonymity—but millions credit the program with saving their lives. AA’s foundational credo, the famous twelve steps, have become cultural lodestones incorporated into treatment programs for overeating, gambling, debt, sex, drugs, hoarding, self-mutilation, smoking, video game addictions, emotional dependency, and dozens of other destructive behaviors. The group’s techniques offer, in many respects, one of the most powerful formulas for change. All of which is somewhat unexpected, because AA has almost no grounding in science or most accepted therapeutic methods. Alcoholism, of course, is more than a habit. It’s a physical addiction with psychological and perhaps genetic roots. What’s interesting about AA, however, is that the program doesn’t directly attack many of the psychiatric or biochemical issues that researchers say are often at the core of why alcoholics drink.3.14 In fact, AA’s methods seem to sidestep scientific and medical findings altogether, as well as the types of intervention many psychiatrists say alcoholics really need.1 What AA provides instead is a method for attacking the habits that surround alcohol use.3.15 AA, in essence, is a giant machine for changing habit loops. And though the habits associated with alcoholism are extreme, the lessons AA provides demonstrate how almost any habit—even the most obstinate—can be changed.

His primary weapon, which he used nightly, was a Heckler & Koch 416 assault rifle based on the famous M4 family. He had equipped it with a ten-inch barrel for maneuverability, an EOTech optical red dot sight with a 3x magnifier, and an AAC sound suppressor. For missions where stealth was a priority, he brought a suppressed HKMP7 submachine gun. It didn’t have the stopping power of the 416’s 5.56 round, but it could easily take out a room full of jihadis without waking their friends next door. For backup, he had the standard navy-issue SIG Sauer P226 and an HK45C. On each of his weapons, the expert armorers at DEVGRU had taken care to customize the triggers and grips to his precise specifications. Suspended to the rack by a pushpin was a photo of his wife, Sandra, and their five-year-old son, Ben. Another child was due at the end of spring, but they didn’t know if it would be a boy or a girl. Sandra was waiting for him to find out. He would be with them soon, one bite at a time.

Missy: Great Mother-in-Law, Great Friend I learned 90 percent of what I know about cooking from watching Kay. At my wedding shower, I received a recipe card set. I took that set of blank cards and headed straight for Miss Kay’s kitchen. I pulled them out, took the first one, got a pen, and asked her to start giving me recipes for the things Jase liked to eat best. She happily obliged. There was only one problem. Miss Kay had no idea what any measurement was for any of her ingredients. She would say, “One shake of this” or “Two scoops of that.” Since I had no knowledge of cooking, I was looking for exact measurements. I did not want to mess up Jase’s favorite recipes. I had some big shoes to shill, for goodness’ sake! Miss Kay tried to give me her best directions while she was busy around the house. At that time she didn’t understand how little I knew, and we both became frustrated. One example of this was when she told me how to make mashed potatoes. She said to cut up four or five large potatoes and boil them. I asked, “How long do you boil them?” She replied, “Until they’re done.” “How many minutes does that take?” I asked, thinking I could set a timer. She said, “You can’t go by time.” “Then how do you know when they’re done?” “They’re done when they’re soft,” she answered. Thinking about how much I did not want to stick my hands in boiling water to see when they turned soft, I asked, “How do you know when they are soft?” At that point, Miss Kay had become completely frustrated at this whole ridiculous line of questioning on my part. She said rather abruptly, “You stick a fork in them!” I apologized for my ignorance, and Miss Kay realized I needed special attention. She then pulled up a chair, put her hand on my arm, and said, “Okay, let’s start from the beginning.” The next few minutes consisted of her gently instructing me in the ways of heating canned corn in a skillet, browning hamburger meat for her homemade spaghetti, making her famous homemade white sauce, and creating many other dishes I still make for my family on an almost daily basis.

On my coffee table at home, I have a piece of driftwood. Its sole purpose is to display a quote by Anaïs Nin, which I see every day: “Life shrinks or expands in proportion to one’s courage.” It’s a short reminder that success can usually be measured by the number of uncomfortable conversations we are willing to have, and by the number of uncomfortable actions we are willing to take. The most fulfilled and effective people I know—world-famous creatives, billionaires, thought leaders, and more—look at their life’s journey as perhaps 25 percent finding themselves and 75 percent creating themselves. This book is not intended to be a passive experience. It’s intended to be a call to action. You are the author of your own life, and it’s never too late to replace the stories you tell yourself and the world. It’s never too late to begin a new chapter, add a surprise twist, or change genres entirely.

It is the importance of this quality of generosity in fiction that requires a measure of childishness in the writer. People who have strong mental focus and a sense of purpose in their lives, people who have respect for all that grownups generally respect (earning a good living, the flag, the school system, those who are richer than oneself, those who are beloved and famous, such as movie stars), are unlikely ever to make it through the many revisions it takes to tell a story beautifully, without visible tricks, nor would they be able to tolerate the fame and fortune of those who tell stories stupidly, with hundreds of tricks, all of them old and boring to the discriminating mind. First, with his stubborn churlishness the good writer scoffs at what the grownups are praising, then, with his childish forgetfulness and indifference to what sensible people think, he goes back to his foolish pastime, the making of real art.

Kill all your darlings. And then kill some who aren't your darlings, just for good measure. (My paraphrasing/re-thinking of Faulkner's famous quote.)

Ibn Taimiyah spent years hunting down any philosophical interpretation that appeared to deviate from the literalist, ‘clear’ interpretation of the Koran. He was especially scathing of the Sufis, the mystics of Islam, who, in earlier ages, had produced some of the most creative and refreshing insights in Islamic thought. Ibn Taimiyah's most famous book, Politics in the Name of Divine Rule for Establishing Good Order in the Affairs of the Shepherd and the Flock, called for strict imposition of the Sharia, set out the literalist interpretation of the Koran as the sole source and measure of law and rule, and criminalized the separation of power and authority from religious rule and jihad. Ibn Taimiyah's ideas had featured regularly, not only in Sayyid Qutb's writings, but in those of other jihadist theorists as well.

One of the most famous aphorisms in science is the British biologist J. B. S. Haldane’s answer to the question, What might one conclude about God based on a study of His creation? “An inordinate fondness for beetles.

Long years ago we made a tryst with destiny,” he famously declared, “and now the time comes when we shall redeem our pledge, not wholly or in full measure, but very substantially. At the stroke of the midnight hour, when the world sleeps, India will awake to life and freedom. A moment comes, which comes but rarely in history, when we step out from the old to the new, when an age ends, and when the soul of a nation, long suppressed, finds utterance.”30

I suppose that this viewpoint-that physical systems are to be regarded as merely computational entities-stems partly from the powerful and increasing role that computational simulations play in modern twentieth-century science, and also partly from a belief that physical objects are themselves merely 'patterns of information', in some sense, that are subject to computational mathematical laws. Most of the material of our bodies and brains, after all, is being continuously replaced, and it is just its pattern that persists. Moreover, matter itself seems to have merely a transient existence since it can be converted from one form into another. Even the mass of a material body, which provides a precise physical measure of the quantity of matter that the body contains, can in appropriate circumstances be converted into pure energy (according to Einstein's famous E=mc^2)-so even material substance seems to be able to convert itself into something with a theoretical mathematical actuality. Furthermore, quantum theory seemst o tell us that material particles are merely 'waves' of information. (We shall examine these issues more thoroughly in Part II.) Thus, matter itself is nebulous and transient; and it is not at all unreasonable to suppose that the persistence of 'self' might have more to do with the preservation of patterns than of actual material particles.

In this chapter we will look at the entire edifice of QFT. We will see that it is based on three simple principles. We will also list some of its achievements, including some new insights and understandings not previously mentioned. THE FOUNDATION QFT is an axiomatic theory that rests on a few basic assumptions. Everything you have learned so far, from the force of gravity to the spectrum of hydrogen, follows almost inevitably from these three basic principles. (To my knowledge, Julian Schwinger is the only person who has presented QFT in this axiomatic way, at least in the amazing courses he taught at Harvard University in the 1950's.) 1. The field principle. The first pillar is the assumption that nature is made of fields. These fields are embedded in what physicists call flat or Euclidean three-dimensional space-the kind of space that you intuitively believe in. Each field consists of a set of physical properties at every point of space, with equations that describe how these particles or field intensities influence each other and change with time. In QFT there are no particles, no round balls, no sharp edges. You should remember, however, that the idea of fields that permeate space is not intuitive. It eluded Newton, who could not accept action-at-a-distance. It wasn't until 1845 that Faraday, inspired by patterns of iron filings, first conceived of fields. The use of colors is my attempt to make the field picture more palatable. 2. The quantum principle (discetization). The quantum principle is the second pillar, following from Planck's 1900 proposal that EM fields are made up of discrete pieces. In QFT, all physical properties are treated as having discrete values. Even field strengths, whose values are continues, are regarded as the limit of increasingly finer discrete values. The principle of discretization was discovered experimentally in 1922 by Otto Stern and Walther Gerlach. Their experiment (Fig. 7-1) showed that the angular momentum (or spin) of the electron in a given direction can have only two values: +1/2 or -1/2 (Fig. 7-1). The principle of discretization leads to another important difference between quantum and classical fields: the principle of superposition. Because the angular momentum along a certain axis can only have discrete values (Fig. 7-1), this means that atoms whose angular momentum has been determined along a different axis are in a superposition of states defined by the axis of the magnet. This same superposition principle applies to quantum fields: the field intensity at a point can be a superposition of values. And just as interaction of the atom with a magnet "selects" one of the values with corresponding probabilities, so "measurement" of field intensity at a point will select one of the possible values with corresponding probability (see "Field Collapse" in Chapter 8). It is discretization and superposition that lead to Hilbert space as the mathematical language of QFT. 3. The relativity principle. There is one more fundamental assumption-that the field equations must be the same for all uniformly-moving observers. This is known as the Principle of Relativity, famously enunciated by Einstein in 1905 (see Appendix A). Relativistic invariance is built into QFT as the third pillar. QFT is the only theory that combines the relativity and quantum principles.

Take for instance a phenomenon called frustrated spontaneous emission. It sounds like an embarrassing sexual complaint that psychotherapy might help with. In fact, it involves the decay of radioactive particles, which ordinarily takes place at a predictably random rate. The exception, however, is when radioactive material is placed in an environment that cannot absorb the photons that are emitted by decay. In that case, decay ceases—the atoms become “frustrated.” How do these atoms “know” to stop decaying until conditions are suitable? According to Wharton, the unpredictable decay of radioactive particles may be determined in part by whatever receives their emitted photons in the future.20 Decay may not really be random at all, in other words. Another quantum mystery that arguably becomes less mysterious in a retrocausal world is the quantum Zeno effect. Usually, the results of measurements are unpredictable—again according to the famous uncertainty believed to govern the quantum kingdom—but there is a loophole. Persistent, rapid probing of reality by repeating the same measurement over and over produces repetition of the same “answer” from the physical world, almost as if it is “stopping time” in some sense (hence the name of the effect, which refers to Zeno’s paradoxes like an arrow that must first get halfway to its target, and then halfway from there, and so on, and thus is never able to reach the target at all).21 If the measurement itself is somehow influencing a particle retrocausally, then repeating the same measurement in the same conditions may effectively be influencing the measured particles the same way in their past, thereby producing the consistent behavior. Retrocausation may also be at the basis of a long-known but, again, hitherto unsatisfyingly explained quirk of light’s behavior: Fermat’s principle of least time. Light always takes the fastest possible path to its destination, which means taking the shortest available path through different media like water or glass. It is the rule that accounts for the refraction of light through lenses, and the reason why an object underwater appears displaced from its true location.22 It is yet another example of a creature in the quantum bestiary that makes little sense unless photons somehow “know” where they are going in order to take the most efficient possible route to get there. If the photon’s angle of deflection when entering a refractive medium is somehow determined by its destination, Fermat’s principle would make much more sense. (We will return to Fermat’s principle later in this book; it plays an important role in Ted Chiang’s short story, “Story of Your Life,” the basis for the wonderful precognition movie Arrival.) And retrocausation could also offer new ways of looking at the double-slit experiment and its myriad variants.

To make things more confusing, for most physics equations, time can go in either direction (forward or backwards, +t or -t). This doesn’t really match with our everyday experience, even though the equations work out. Suffice it to say that so far, physicists have not been super helpful in improving our everyday understanding of the flow of time, although they are working hard on it.c What about philosophers? If you think time is completely subjective or mental and does not or cannot exist in the physical world, you are in good company with the likes of John McTaggartd and St Augustine.e In contrast, if you feel that time is both a physical fact as well as a mental experience, you will be in good company with most present-day philosophers, who think of time as the thing that describes how change happens; the thing that we try to measure by using a clock.f That’s not really clear either, but it seems a bit ahead of the physicists – maybe. How about the psychologists and cognitive neuroscientists? Most of them focus their investigations on the mental experience of time as opposed to physical time. People generally agree that there is a kind of order to the events we experience in our lives, which, when put together, we call the flow of time, temporal flow, or the “stream of consciousness” as psychologist William James famously put it.g Many psychologists and neuroscientists studying time and time perception try to understand this mystery by trying to figure out how the mind and brain create a sense of temporal flow.h The subjective sense of temporal flow is all very interesting, but it won’t get us precisely where we want to be, which is to understand how precognition of actual physical future events might actually be possible. Understanding the science of precognition can be thought of as understanding how we might access information about events that occur in the future of our own personal temporal flow, relative to our own personal “now”. This sounds like mental time travel rather than physical time travel, and that is a reasonable way to think about it. It could even be completely accurate. But you can also think about the science of precognition in physical terms, as trying to understand how future physical events can influence past physical events. Either way, when we have premonitions, it feels as if the future is pulling us forward both physically and mentally.

As soon as he arrives, everyone falls silent. It is like when you're walking in the country and the crickets mysteriously fall quiet. The zone of silence moves with him like an eye, and the shrill noise starts up again as soon as he has passed by. Destiny no longer penetrates into that zone, all is quiet, passions are extinguished, but it is the ideal zone from which to measure the stridency of the world. The end of every cycle of activity, of suffering or pleasure, is marked by a symbolic masturbation. A sort of mythological offering to seal the end of an event, a nod towards orgasm, the joy of an ending. For societies too, the end of a cycle is marked by a symbolic masturbation, which is followed not long after by real melancholy. This is what socialism was for us. The famous gesture of tearing one's page from the typewriter, by which writers or journalists elevate themselves to the status of Wild West heroes drawing their six-shooters.

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.

Take for example the most famous scientific equation of all time, E=mc2, where 'c' denotes the speed of light, 'E' equals energy, and 'm' equals mass. If time is different or not existent in the quantum world or the event horizon of a black hole, then speed must also be different because speed is a measure of the rate in which time passes when an object travels over a distance between two points. Hypothetically, if time doesn't exist in these places, either E=m alone or the whole equation no longer applies.  

December 20th FEAR THE FEAR OF DEATH “Do you then ponder how the supreme of human evils, the surest mark of the base and cowardly, is not death, but the fear of death? I urge you to discipline yourself against such fear, direct all your thinking, exercises, and reading this way—and you will know the only path to human freedom.” —EPICTETUS, DISCOURSES, 3.26.38–39 To steel himself before he committed suicide rather than submit to Julius Caesar’s destruction of the Roman Republic, the great Stoic philosopher Cato read a bit of Plato’s Phaedo. In it, Plato writes, “It is the child within us that trembles before death.” Death is scary because it is such an unknown. No one can come back and tell us what it is like. We are in the dark about it. As childlike and ultimately ignorant as we are about death, there are plenty of wise men and women who can at least provide some guidance. There’s a reason that the world’s oldest people never seem to be afraid of death: they’ve had more time to think about it than we have (and they realized how pointless worrying was). There are other wonderful resources: Florida Scott-Maxwell’s Stoic diary during her terminal illness, The Measure of My Days, is one. Seneca’s famous words to his family and friends, who had broken down and begged with his executioners, is another. “Where,” Seneca gently chided them, “are your maxims of philosophy, or the preparation of so many years’ study against evils to come?” Throughout philosophy there are inspiring, brave words from brave men and women who can help us face this fear. There is another helpful consideration about death from the Stoics. If death is truly the end, then what is there exactly to fear? For everything from your fears to your pain receptors to your worries and your remaining wishes, they will perish with you. As frightening as death might seem, remember: it contains within it the end of fear.

But to say that charity is a virtue doesn't get us far enough; it doesn't help us to see it clearly as distinct from other virtues. Of its particular qualities, the theologian J. I. Packer offers a magnificent summary. [...] * First, it has as its purpose doing good to others, and so in some sense making the others great. Agapē Godward [that is, directed toward God], triggered by gratitude for grace, makes God great by exalting him in praise, thanksgiving, and obedience. Agapē [humanward], neighbor love as Scripture calls it, makes fellow humans great by serving not their professed wants, but their observed real needs. Thus, marital agapē seeks fulfillment for the spouse and parental agapē seeks maturity for the children. * Second, agapē is measured not by sweetness of talk or strength of feeling, but by what it does, and more specifically by what of its own it gives, for the fulfilling of its purpose. * Third, agapē does not wait to be courted, nor does it limit itself to those who at once appreciate it, but it takes the initiative in giving help where help is required, and finds its joy in bringing others benefit. The question of who deserves to be helped is not raised; agapē means doing good to the needy, not to the meritorious, and to the needy however undeserving they might be. * Fourth, agapē is precise about its object. The famous Peanuts quote, 'I love the human race - it's people I can't stand,' is precisely not agapē. Agapē focuses on particular people with particular needs, and prays and works to deliver them from evil. Packer concludes the passage with one last overarching observation, which we believe warrants its own bullet point: * In all of this {agapē] is directly modeled on the love of God revealed in the gospel.

From Alexander the Great to Lord Byron, we have always been fascinated with the famous. But never has celebrity culture played such a dominant role in so many aspects of our lives. It has a measurable influence on individual health-care decisions, the things we do to stay healthy, how we view ourselves physically, the material goods we want to possess, and our future career aspirations

Traditions are conditioned reflexes. Throughout Part 2 of this book, you will find suggestions for establishing family traditions that will trigger happy anticipation and leave lasting, cherished memories. Traditions around major holidays and minor holidays. Bedtime, bath-time, and mealtime traditions; sports and pastime traditions; birthday and anniversary traditions; charitable and educational traditions. If your family’s traditions coincide with others’ observances, such as celebrating Thanksgiving, you will still make those traditions unique to your family because of the personal nuances you add. Volunteering at the food bank on Thanksgiving morning, measuring and marking their heights on the door frame in the basement, Grandpa’s artistic carving of the turkey, and their uncle’s famous gravy are the traditions our kids salivated about when they were younger, and still do on their long plane rides home at the end of November each year. (By the way, our dog Lizzy has confirmed Pavlov’s observations; when the carving knife turns on, cue the saliva, tail wagging, and doggy squealing.) But don’t limit your family’s traditions to the big and obvious events like Thanksgiving. Weekly taco nights, family book club and movie nights, pajama walks, ice cream sundaes on Sundays, backyard football during halftime of TV games, pancakes in Mom and Dad’s bed on weekends, leaf fights in the fall, walks to the sledding hill on the season’s first snow, Chinese food on anniversaries, Indian food for big occasions, and balloons hanging from the ceiling around the breakfast table on birthday mornings. Be creative, even silly. Make a secret family noise together when you’re the only ones in the elevator. When you share a secret that “can’t leave this room,” everybody knows to reach up in the air and grab the imaginary tidbit before it can get away. Have a family comedy night or a talent show on each birthday. Make holiday cards from scratch. Celebrate major family events by writing personalized lyrics to an old song and karaoking your new composition together. There are two keys to establishing family traditions: repetition and anticipation. When you find something that brings out excitement and smiles in your kids, keep doing it. Not so often that it becomes mundane, but on a regular and predictable enough basis that it becomes an ingrained part of the family repertoire. And begin talking about the traditional event days ahead of time so by the time it finally happens, your kids are beside themselves with excitement. Anticipation can be as much fun as the tradition itself.

Mohamadans are certainly famous as liars, and the falsehood of Mohamad has been transmitted to his followers in a measure unknown in other religions.

People develop at different paces at different life stages. Many of us are late bloomers. Bill Gates? Steve Jobs? Ray Kroc? Sim Wong Hoo? These are famous personalities who have made it big in life despite not having a university degree. They made many mistakes but they did not give up. They worked hard. They persevered. Each and every one of us are born with unique strengths and talents. When someone is not good in academic studies, it does not mean that he is also not good in other areas. And so, in my opinion, academic grades are just one way of measuring a person's ability or knowledgeability.

At first everything seemed too sophisticated for my tastes, but three months into this, and I understand why the French are famous for their cuisine. Meals here are savored. Restaurant dinners are measured in hours, not minutes.

Joule worked on, determined to make the case for the interconvertibility of heat and work unassailable. His next step was his most famous experiment and, conceptually, the simplest. For having demonstrated that work could be turned into heat with electricity as an intermediary, Joule now wanted to show that the electrical stage wasn’t essential, and that work could be converted directly into heat. To do this he drew on the widely observed fact that the friction between any two objects as they’re rubbed together generates heat. Show that this process turns work into heat at the same “exchange rate” as he had measured in his dynamo experiments, and he would bolster his case.

I was afraid that if Bekenstein found out about it, he would use it as a further argument to support his ideas about the entropy of black holes, which I still did not like.” But the more Hawking worked, the more he seemed to be proving Bekenstein right. Not only did black holes radiate heat, but they did so by exactly the amount required if the area of their event horizons was indeed a measure of their entropy. By early 1974, Hawking had developed this work into a fully fledged theory. It led to his now-famous discovery that “Hawking radiation” leaks out of all black holes.

Recall that GDP, gross domestic product, the dominant metric in economics for the last century, consists of a combination of consumption, plus private investments, plus government spending, plus exports-minus-imports. Criticisms of GDP are many, as it includes destructive activities as positive economic numbers, and excludes many kinds of negative externalities, as well as issues of health, social reproduction, citizen satisfaction, and so on. Alternative measures that compensate for these deficiencies include: the Genuine Progress Indicator, which uses twenty-six different variables to determine its single index number; the UN’s Human Development Index, developed by Pakistani economist Mahbub ul Haq in 1990, which combines life expectancy, education levels, and gross national income per capita (later the UN introduced the inequality-adjusted HDI); the UN’s Inclusive Wealth Report, which combines manufactured capital, human capital, natural capital, adjusted by factors including carbon emissions; the Happy Planet Index, created by the New Economic Forum, which combines well-being as reported by citizens, life expectancy, and inequality of outcomes, divided by ecological footprint (by this rubric the US scores 20.1 out of 100, and comes in 108th out of 140 countries rated); the Food Sustainability Index, formulated by Barilla Center for Food and Nutrition, which uses fifty-eight metrics to measure food security, welfare, and ecological sustainability; the Ecological Footprint, as developed by the Global Footprint Network, which estimates how much land it would take to sustainably support the lifestyle of a town or country, an amount always larger by considerable margins than the political entities being evaluated, except for Cuba and a few other countries; and Bhutan’s famous Gross National Happiness, which uses thirty-three metrics to measure the titular quality in quantitative terms.

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.

Is there anything else you want to tell me? You’ve accomplished what you came for, I guess. You’ve seen me and gotten my measure.” I regarded her steadily. “I’m not sure what you want from me tonight.” “Pam is fond of you,” she said, not answering me directly. “This one, too.” She jerked her head at Bubba. “I don’t know why, and I want to know.” “She’s kind,” Bubba said immediately. “She smells good. She has good manners. And she’s a good fighter, too.” I smiled at the addled vampire. “Thank you, Bubba. You’re a good friend to me.” Freyda eyed the famous face as if she were mining secrets from it. She turned her gaze back to me. “Bill Compton still likes you despite the fact that you’ve rejected him,” Freyda said quietly. “Even Thalia says you’re tolerable. Bill and Eric have both been your lovers. There must be something to you besides the fairy blood. Frankly, I can barely detect your fairy heritage.” “Most vamps don’t get that until someone points it out to them,” I agreed.

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.

As a publicist, I've seen countless athletes and actors grapple with the fear of fading into the background or not measuring up. But remember this: your uniqueness is your strength. The world doesn't need another copy; it needs the original you. Embrace your journey, and let every challenge fuel your growth. In the face of doubt, trust in your talent and the story only you can tell. Your perseverance is your power, and your authenticity is what makes you unforgettable.

The poster was covered with wrinkled photos of famous figures, all of whom had passed prematurely: Selena Quintanilla, Kobe Bryant, Princess Diana, Chadwick Boseman. A meaningful life, at any length was written across the top in cursive lettering.

I’ll convince them I want to be the first tribute from 12 to live in the Victor’s Village. I’m just a punk kid who tried to escape the Peacekeepers, confronted Snow, and spat on the audience for good measure. A guy who’s only out for himself. This is the one way I might be able to sell myself to the Gamemakers without rousing suspicions about my greater ambitions. To paint myself as a selfish troublemaker who’s determined to get home and live out his life as a rich and famous victor.

For example, competitiveness is a good thing within moderation and so are sympathy, neatness, and yes...sex drive.  While it is true that you shouldn't say everything you are feeling (like when a person says something rude or spiteful and tries to cover their tracks with the famous line "just being honest"), honesty doesn't belong on the same measuring scale.

She understood that becoming a nun was a lifetime commitment. Testing her daughter’s resolve was wise. The Koehler family together, 1923 First Homes As an adult, I visited Rosie’s first home at 83 Beals Street in Brookline, Massachusetts, to get a sense of her early life and that of her famous family. The compact Victorian residence stands three stories tall on a small lot in the Boston suburb. It was easy to picture the young Kennedy children playing in the back yard. Rose Kennedy wrote in Times to Remember, her 1974 autobiography: “It was a nice old wooden-frame house with clapboard siding; seven rooms, plus two small ones in the converted attic, all on a small lot with a few bushes and trees . . . about twenty-five minutes from the center of the city by trolley.” 5 The family home on Beals Street is now the John Fitzgerald Kennedy National Historic Site, run by the National Park Service. From the deep browns and reds of the rugs on the hardwood floors to the homey couch and chairs, the home felt warm and comfortable to me. I suppressed a desire to kick off my sandals and flop on the sofa. The Kennedys’ house on Beals Street, Rosie’s first home But my perspective as a child would have triggered a different impression. I would have whispered to my mother, “They’re rich!” (I’ve since discovered that money isn’t the only measure of wealth. There’s wealth in memories, too.) A lovely grand piano occupies one corner of the Kennedys’ old living room. It was a wedding gift to Rose Kennedy from her uncles, and she delighted in playing her favorite song, “Sweet Adeline,” on it. Although her children took piano lessons, Mrs. Kennedy lamented that her own passion never ignited a similar spark in any of her daughters. She did often ask Rosemary to perform, however. I see an image of Rosemary declaring she couldn’t, her hands stretching awkwardly across the keys. But her mother encouraged Rosie to practice, confident she’d

Wealthy people so often find that the summit of their mountains - the success that they sought - isn’t enough. And they are right. It isn’t enough to satisfy our deep hunger for meaning and purpose. (And we will talk about that later on.) In essence, you have got to build your house on good foundations - on rock, not sand - and money as a goal in itself will never satisfy you. So choose wisely. And be careful what you wish for. When you start putting the correct steps into place, good things will start to happen. So you have got to be prepared for the success when it comes. Money can make the path more comfortable, but it will never remove the potholes. The billionaire John Paul Getty famously said: ‘I would give everything I own for one happy marriage.’ That is pretty telling. Money doesn’t solve all your ills. In fact, money, like success, tends, instead, to magnify your life - and if you are living with the wrong values, money will make things much worse. Conversely, if you get it right, money can be an incredible blessing. So always keep referring back to page 15 at the start of this book. Look at your dream. Never lose sight of it, because if you attain it, you will be rich beyond measure…and I’m not talking dollars and cents.

That rare combination of "friendly" persuasion, extortion, blackmail and murder always worked for the KGB at home. Why would we expect it to fail abroad? As Al Capone famously said, "You can get much farther with a smile, a kind word and a gun than you can with a smile and a kind word." So the legislative reality, under the corrupt pedestrian surface, is something most people haven't fully grasped. It is not only the legislatures of the former Warsaw Pact countries that face hidden Soviet-era structures, amplified by the usual tendencies to corruption. The United States Congress was targeted by Russia a long time ago, and the level of KGB success may be measured by the total and absolute failure to detect activity that could not have failed to take place. J.R.Nyquist

LEGACY (noun): Legacy is the memory imprint a person leaves behind at every step on the pathway of life’s journey.   Prepare yourself for a journey, because you’re about to meet some of our nation’s most successful people. “Success” is, of course, a slippery term. Many equate it with finances or notoriety—but being rich and/or famous is not a true measure of success, no matter how television and tabloids portray the “stars” of the day. What defines a successful life is legacy—what we leave behind; what we pass on to others.

There are widely cited accounts of famous but unnamed Soviet boot and nail factories. The boot factories produced only size-7-left boots but never missed a production quota; the nail factories made a large number of small nails in response to numerical targets but switched skillfully to a small number of very large nails when targets were set by weight.

But there is more to it than that. My belief has come about in large measure because of the lives and examples of people I have known—not the famous, not saints, but

Correlation is enough,” 2 then-Wired editor in chief Chris Anderson famously declared in 2008. We can, he implied, solve innovation problems by the sheer brute force of the data deluge. Ever since Michael Lewis chronicled the Oakland A’s unlikely success in Moneyball (who knew on-base percentage was a better indicator of offensive success than batting averages?), organizations have been trying to find the Moneyball equivalent of customer data that will lead to innovation success. Yet few have. Innovation processes in many companies are structured and disciplined, and the talent applying them is highly skilled. There are careful stage-gates, rapid iterations, and checks and balances built into most organizations’ innovation processes. Risks are carefully calculated and mitigated. Principles like six-sigma have pervaded innovation process design so we now have precise measurements and strict requirements for new products to meet at each stage of their development. From the outside, it looks like companies have mastered an awfully precise, scientific process. But for most of them, innovation is still painfully hit or miss. And worst of all, all this activity gives the illusion of progress, without actually causing it. Companies are spending exponentially more to achieve only modest incremental innovations while completely missing the mark on the breakthrough innovations critical to long-term, sustainable growth. As Yogi Berra famously observed: “We’re lost, but we’re making good time!” What’s gone so wrong? Here is the fundamental problem: the masses and masses of data that companies accumulate are not organized in a way that enables them to reliably predict which ideas will succeed. Instead the data is along the lines of “this customer looks like that one,” “this product has similar performance attributes as that one,” and “these people behaved the same way in the past,” or “68 percent of customers say they prefer version A over version B.” None of that data, however, actually tells you why customers make the choices that they do.

Famous management consultant Peter Drucker used to say “what gets measured gets improved.” To that end, use tools like Toggl or RescueTime to measure how you use your time. Track your usage and record the results for two weeks to identify unproductive trends.

In 1921, Terman decided to make the study of the gifted his life work. Armed with a large grant from the Commonwealth Foundation, he put together a team of fieldworkers and sent them out into California’s elementary schools. Teachers were asked to nominate the brightest students in their classes. Those children were given an intelligence test. The students who scored in the top 10 percent were then given a second IQ test, and those who scored above 130 on that test were given a third IQ test, and from that set of results Terman selected the best and the brightest. By the time Terman was finished, he had sorted through the records of some 250,000 elementary and high school students, and identified 1,470 children whose IQs averaged over 140 and ranged as high as 200. That group of young geniuses came to be known as the “Termites,” and they were the subjects of what would become one of the most famous psychological studies in history. For the rest of his life, Terman watched over his charges like a mother hen. They were tracked and tested, measured and analyzed. Their educational attainments were noted, marriages followed, illnesses tabulated, psychological health charted, and every promotion and job change dutifully recorded. Terman wrote his recruits letters of recommendation for jobs and graduate school applications. He doled out a constant stream of advice and counsel, all the time recording his findings in thick red volumes entitled Genetic Studies of Genius.

The Great Trigonometrical Survey WHEN I WAS IN SECOND grade, I did my should-be-famous person report on one Nain Singh, who surveyed over 2,000 kilometers from Nepal to China. That alone might not sound entirely worthy of a report, but consider he accomplished this in 1865 and on threat of death. Tibet wasn’t so tolerant of foreigners back then, famous for beheading uninvited visitors. So Nain set out, disguised as a lama on a pilgrimage to Lhasa, to conduct the Great Trigonometrical Survey and triangulated his way across the Himalayas, using two known points for every unknown to measure the length of his country. He survived. I wasn’t so sure I’d be that lucky as I mounted the last few steps that led to my two known points: Jacob, who was standing next to Erik. They couldn’t have been more different, those two. And I was the unknown in this triangulation problem.

In life, we fought, we raged, we conquered worlds without measure. In death, we met the truth with upraised chins, our jaws set. In the eternities, that’s where we loved. Japarti, famous Calypsian poet

With wry irony, Alfred Edward Housman (1859–1936) advises preparing oneself for a world that may contain “much good, but much less good than ill.” Escapist solutions such as drink (Burton-on-Trent, mentioned in the second stanza, is a famous English brewing town) offer only the false answer of illusion. The best tack, Housman says, is to “train for ill and not for good,” and thereby steel oneself against all the unfairness life has to offer. And so he suggests as a model Mithridates, king of ancient Pontus in Asia Minor, who made himself immune to poison by swallowing small doses every day. There’s a bit of cynicism in this poem, but there’s also a good measure of hard truth: we must practice bracing ourselves for all of life’s contingencies.

George Washington had said that “virtue or morality is a necessary spring of popular government.” John Adams had insisted that public virtue, “the only foundation of republics,” could not “exist in a nation without private” virtue. Alexander Hamilton had written that “virtue and honor” were the “foundation of confidence” that underpinned “the institution of delegated power.” The contemporary Anglo-Irish philosopher Edmund Burke had famously declared that “society cannot exist unless a controlling power upon will and appetite be placed somewhere, and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free.” Trump had said to hell with all that. And he had gotten elected anyway. It’s true that many presidents seem petty when measured against the founders. But Trump was different even from prior unsavory men who had attained the presidency. They had at least feigned that they cared about these values and expectations. Trump had campaigned against them and won on that basis.

Yet the idea that all humans are created equal is also a myth. In what sense do all humans equal one another? Is there any objective reality, outside the human imagination, in which we are truly equal? Are all humans equal to one another biologically? Let us try to translate the most famous line of the American Declaration of Independence into biological terms: "We hold these truths to be self-evident, that all men are created equal, the they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness." According to the science of biology, people were not 'created'. They have evolved. And they certainly did not evolve to be 'equal'. The idea of equality is inextricably intertwined with the idea of creation. The Americans got the idea of equality from Christianity, which argues that every person has a divinely created soul, and that all souls are equal before God. However, if we do not believe in the Christian myths about God, creation and souls, what does it mean that all people are 'equal'? Evolution is based on difference, not on equality. Every person carries a somewhat different genetic code, and is exposed from birth to different environmental influences. This leads to the development of different qualities that carry with them different chances of survival. 'Created equal' should therefore be translated into 'evolved differently'. Just as people were never created, neither, according to the science of biology, is there a 'Creator" who 'endows" them with anything. There is only a blind evolutionary process, devoid of any purpose, leading to the birth of individuals. 'Endowed by their creator' should be translated simply into 'born'. Similarly, there are no such things as rights in biology. There are only organs, abilities and characteristics. Birds fly not because they have a right to fly, but because they have wings. And it's not true that these organs, abilities and characteristics are 'unalienable'. Many of them undergo constant mutilations, and may well be completely lost over time. The ostrich is a bird that lost its ability to fly. So 'unalienable rights' should be translated to 'mutable characteristics'. And what are the characteristics that evolved in humans? 'Life', certainly. But 'liberty'? There is no such thing in biology. Just like equality, rights and limited liability companies, liberty too is a political ideal rather than a biological phenomenon. From a purely biological viewpoint, there is little difference between the citizens of a republic and the subjects of a king. And what about 'happiness'? So far biological research has failed to come up with a clear definition of happiness or a way to measure it objectively. Most biological studies acknowledge only the existence of pleasure, which is more easily defined and measured. So 'life, liberty, and the pursuit of pleasure'. So here is that line from the American Declaration of Independence translated into biological terms: "We hold these truths to be self-evident, that all men evolved differently, that they are born with certain mutable characteristics' and that among these are life and the pursuit of pleasure." Advocates of equality and human rights may be outraged by this line of reasoning. Their response is likely to be, "We know that people are not equal biologically! But if we believe that we are all equal in essence, it will enable us to create a stable and prosperous society." I have no argument with that. This is exactly what I mean by 'imagined order". We believe in a particular order not because it is objectively true, but because believing in it enables us to cooperate effectively and forge a better society. Imagined orders are not evil conspiracies or useless mirages. Rather, they are the only way large numbers of humans can cooperate effectively.

Clayton Christensen, a longtime professor at the Harvard Business School, where I serve on the faculty. Christensen died a few months after I arrived at Harvard, but his legacy looms large at HBS, in no small part because of his famous book, How Will You Measure Your

It was the capital letter A. By an accurate measurement, each limb proved to be precisely three inches and a quarter in length.

Philip Henslowe, proprietor of the Rose and Fortune theaters. Henslowe was a man of many parts, not all of them entirely commendable. He was an impresario, moneylender, property investor, timber merchant, dyer, starch manufacturer, and, in a very big way, brothel keeper, among much else. He was famous among writers for advancing them small sums, then keeping them in a kind of measured penury, the better to coax plays from them. But for all his shortcomings, Henslowe redeemed himself to history by keeping meticulous records, of which those from the years 1592 to 1603 survive.

I want to join blood money ritual occult in UK +2348166580486 +234816 658 0486 ZEDICHORAH BROTHERHOOD OCCULT IS A SACRED FRATERNITY WITH A GRAND LODGE TEMPLE SITUATED IN GRA PHASE 1 PORT HARCOURT NIGERIA, OUR NUMBER ONE OBLIGATION IS TO MAKE EVERY INITIATE MEMBER HERE RICH AND FAMOUS IN OTHER TO PRAISE THE POWERS THE LORD SPIRITUAL GUARDIANS OF AGE. SEARCHING ON HOW TO JOIN THE ZEDICHORAH BROTHERHOOD MONEY RITUAL OCCULT IS NOT THE PROBLEM BUT MAKE SURE YOU"VE THOUGHT ABOUT IT VERY WELL BEFORE REACHING US HERE BECAUSE NOT EVERYONE HAS THE HEART TO DO WHAT IT TAKES TO BECOME ONE OF US HERE, BUT IF YOU THINK YOU"RE SERIOUS MINDED AND READY TO RUN THE SPIRITUAL RACE OF LIFE IN OTHER TO ACQUIRE ALL YOU NEED HERE ON EARTH CONTACT SPIRITUAL GRANDMASTER NOW FOR INQUIRY +234816 658 0486 +234816 658 0486 OFTEN MANY HAS VENTURED INTO SPIRITUAL MEANS OF ACQUIRING LUXURY BUT ONLY FEW GET TO THE PEAK WHEN IT COMES TO SPIRITUAL WEALTH AND LUXURY NOT BECAUSE THEY ARE SPIRITUALLY INFECTED OR UNWORTHY BUT IT"S ON CLEARER VIEW TO THE HUMAN WORLD NOW TO ACTUALLY KNOW THAT IT TAKES A GREAT SACRIFICE AND OFFERING TO PIERCE THE HEART OF THE SPIRITUAL WORLD IN ORDER TO MAKE A REQUEST NOT JUST TO MAKE A REQUEST BUT TO GET ANSWERS AND POSITIVE RESPONSE FROM THE SPIRITUAL GUARDIANS OF AGE. WE THE INITIATE MEMBERS OF ZEDICHORAH. BROTHERHOOD HAVE BEEN ABLE TO GAIN A SPIRITUAL CLOSE GUARDED SECRET OF ACQUIRING WEALTH POWER & PROTECTION FROM THE GUARDIANS OF AGE THROUGH THE ORDERS OF THE TEMPLE GRANDMASTER AND OTHER SPIRITUAL LEADERS OF THE GRAND LODGE TEMPLE. +234816 658 0486 WE KNOW VERY WELL THAT EVERYONE THINKS THEY HAVE ALL IT TAKES TO BE RICH AND FAMOUS NOT MINDING THE FACT THAT ONLY FEW HAS THE ABILITY AND GRACE TO BE WEALTHY, BECAUSE IF MAKING WEALTH WAS THAT EASY EVERYONE SHOULD HAVE BEEN WEALTHY BY NOW. MAKING ENQUIRIES TO JOIN US HERE MIGHT BE OPEN FOR EVERYONE BUT NOT EVERYONE IS ACCEPTED AT THE END OF THE DAY. ZEDICHORAH BROTHERHOOD OCCULT IS NOT FOR THE RICH OR POOR BUT FOR THE “DESTINED TO BE RICH” IT DOESN'T MATTER WHERE YOU ARE COMING FROM OR WHO YOU THINK YOU"RE, ONCE YOUR DESTINY MATCHES WITH THE SPIRITUAL HEART OF THIS HONORABLE OCCULT YOU "RE CERTAIN TO BE ACCEPTED AND TRANSFORMED FROM POOR TO RICH OR RICH TO RICHER & POWERFUL. ALL ZEDICHORAH BROTHERHOOD INITIATE MEMBERS ARE ENTITLED TO EVERYTHING THAT MAKES LIFE WORTH LIVING NO MATTER HOW EXPENSIVE IT MIGHT BE, CARS, HOUSES, LUXURIOUS LIFE BUT ONE THING YOU MUST PUT FIRST IS COURAGE AND BRAVERY BECAUSE THOSE ARE THE KEYS TO UNLOCK TO ONES FORTUNE, AND BEFORE ANY MAN/WOMAN CAN BE ACCEPTED HERE HE OR SHE IS EXPECTED TO HAVE MADE UP HIS OR HER MIND KNOWING THE TASK AHEAD, THOUGH WE DO NOT USE HUMAN BLOOD FOR SACRIFICE BUT DO NOT BE DECEIVED THAT MAKING MONAY DOES"NT REQUIRED"S SACRIFICE"S. WE USE SOME SPECIAL ANIMAL BLOOD AND SERIES OF OTHER RITUAL MATERIALS TO PLEASE THE LORD SPIRITUAL GUARDIANS OF AGE, TO ACCEPT YOU AFTER WHICH YOU"LL BE ENDOWED WITH RICHES AND LUXURY BUT KNOW THAT THERE"SA GRAND PRIZE TO PAY WHICH IS YOU OFFERING YOUR SOUL TO THE LORD LUCIFER AT CERTAIN STAGE {75YRS} NOTHING ELSE WILL BE REQUIRED UNTIL YOUR LAST SACRIFICIAL RITE AND MONEY WILL NOT BE YOUR PROBLEM AGAIN UNTIL YOU DIE. THERE 7 SACRED RULES GUIDING THIS SACRED OCCULT WHICH MAKES IT EASY AND THE BEST FRATERNITY TO BELONG TO, THIS RULES CAN ONLY BE DISCLOSED TO AN ALREADY INITIATED MEMBER, STRICT MEASURES ARE APPLIED IN TERMS OF KEEPING THE SECRETS OF THIS GREAT OCCULT WHICH IS INSTANT DEATH , SO IF YOU KNOW YOU CAN"T KEEP SHUT WHEN THE CLOSE GUARDED SECRETS ARE BEEN GIVING TO YOU DURING YOUR INITIATION RITUAL; DO YOURSELF GOOD BY STAYING AWAY OTHER THAN BRINGING CALAMITY UPON YOURSELF AND HOUSEHOLD. THE ZEDICHORAH BROTHERHOOD WAS FOUNDED IN INDIA BY AFRICAN BROTHERS WHO TOOK DECISION TO CHANGE THE COURSE OF NATURE IN OTHER FOR LIFE TO BE EASY IN THE EARLY DAYS OF ALLAQUATHAMIN, THERE BY MAKING THE HOME OF THE LORD ZEDICHORAH BROTHERHOOD TO BE IN AFRICA.

True friendship is not measured by the miles between us or the years that pass. It’s found in the unspoken bond, the shared laughter, and the quiet understanding that no matter what, we’re always there for each other.

In quantum mechanics, observables such as momentum are represented by linear transformations. All of this leads to the famous uncertainty principle that states that two observables that do not commute cannot be measured simultaneously.

This was the world according to Feynman. No scientist since Newton had so ambitiously and so unconventionally set down the full measure of his knowledge of the world—his own knowledge and his community’s. With intensive editing by other physicists, chiefly Robert B. Leighton and Matthew Sands, the lectures became the famous “red books”—the three-volume Feynman Lectures on Physics. Colleges and universities worldwide tried to adopt them as textbooks and then, inevitably, gave them up for more manageable and less radical alternatives. Unlike true textbooks, however, Feynman’s volumes continued to sell steadily a generation later.

Scientists, famously, use a lot of mathematics, at least in many disciplines (including both cognitive science and economics). Much of this is simply statistics, and derives from the importance of exact measurement. But that is not the whole story. Natural languages and the distinctions they draw are evolutionary products shaped by the interaction of cultural and genetic selection. They therefore encode, in deeply embedded and mutually reinforcing levels, distinctions important to folk theories—that is, the nonscientific social-cognitive structures that organize relationships important to special human purposes. Mathematical language is quite different, and this reflects differences between the nature of mathematical and of practical reasoning. Mathematical reasoning begins from sets of rigorously fixed procedural concepts, and these fixed points then have absolute authority, relative to special purposes in application, over what can and cannot be stated in the language. If we suspect there may be some particular structural fact but cannot figure out how to express it mathematically, this does not show that there is no such fact; but it implies that we must do some more work, either logical or empirical or both, before we can say that we are quite sure just what the putative structural fact is that we are trying to claim.

The royalists or Cavaliers, wore their hair long. They sported dashing beards and mustaches. Their costumes were lavish and romantic. Large codpieces were the fashion equivalent of the tight pants and bulge brigades of 1970s rock. The royalists were unrepentant drunks and fornicators, but they were also students of philosophy, inspired by all cultures of history, not only Christian. Their experiments in alchemy and astrology evolved into modern chemistry and astronomy. Their opposition, the Puritans, were a younger generation rebelling in every way against their fathers, whom they considered irresponsible, reprehensible, and downright pagan. The Puritans were sober. They forbade dancing. Laughter was not allowed. And they couldn’t run or walk too fast, only proceed at a measured pace. In May 1627 Tom decided to celebrate May Day with the locals. There would be food, drink, a maypole, music, dancing, and hopefully wenching; everyone was invited including Indigenous men and women, a guest list that scandalized the Pilgrims. Imagine a round green hill that overlooked the Atlantic Ocean. Red gooseberry flowers and white dogwood blossoms decorated the forest bright under the May sun. Indigenous people and Europeans alike helped prepare and raise the maypole. Stripped of bark, the eighty-foottall yellow pine practically glowed, decorated with multicolored ribbons flowing in the breeze. A noble set of antlers crowned the top. They served beer they had brewed from their own hops, and they marched with guns and drums in a parade that faintly echoed the cavalry procession at Queen Elizabeth’s Christmas gala that Tom had seen as a child so long ago. Tom and his men composed The Poem. Not quite a manifesto, he read it aloud then nailed it to the maypole. Tom must have had to explain the ancient Greek myths he referenced. The widow he loved and left back home in England must still have been on his mind, as were Indigenous widows, who were often seen weeping over the graves of their lost loved ones. When Tom begins The Poem by calling on Oedipus, he’s asking the famous solver of the riddle of the Sphinx to solve Tom’s riddle. But Tom also knew that Oedipus had cured the plague that was destroying ancient Thebes, so The Poem was asking for a healing of the plague-devastated New World.

Discovering the Kolkata Call Girl Service: A Comprehensive Guide Are you navigating the vibrant nightlife of Kolkata and looking to explore its enticing call girl services? This guide aims to provide you with all the essential information about Kolkata call girl services, ensuring a safe and enjoyable experience. Understanding the Kolkata Call Girl Scene Kolkata, often referred to as the "City of Joy," is not only famous for its rich culture and history but also for its diverse adult entertainment options. The call girl service in Kolkata caters to a variety of preferences, ensuring that every individual can find the companionship they seek. Why Choose Kolkata Call Girl Services? Variety of Choices: Kolkata boasts a wide array of beautiful and talented escorts, each offering unique experiences tailored to client preferences. Discretion and Privacy: Reputable call girl services prioritize client confidentiality, ensuring a discreet experience from start to finish. Professionalism: Many agencies employ trained professionals who understand the importance of customer satisfaction and safety. How to Choose the Right Service When selecting a call girl service in Kolkata, consider the following factors: 1. Reputation and Reviews Always opt for services with positive reviews and a solid reputation. Research online platforms, forums, and social media to gather insights from previous clients. 2. Safety and Security Choose agencies that prioritize the safety of their clients and escorts. Look for services that provide secure payment options and have measures in place to protect personal information. 3. Clear Communication A reputable service will offer clear communication regarding pricing, services offered, and any additional fees. Ensure you understand everything before confirming your booking. Popular Areas to Find Call Girl Services in Kolkata Kolkata has several hotspots where call girl services are in high demand. Some popular areas include: kolkatabengaligirl.com Park Street: Known for its nightlife, this area is home to various bars and clubs that often collaborate with escort agencies, making it a

For Kracauer, the quintessential figure in this regard was undoubtedly Chaplin, and Roth’s comparison of Ginster to the figure of the Tramp bumbling his way through a department store finds ample confirmation in the praise Kracauer heaps on Chaplin in his reviews. His 1926 appraisal of Chaplin’s Gold Rush, for example, had been a hymn to the character’s profound humanity—albeit a humanity that asserts itself by retreating, by opposing the literally self-less figure of the Tramp to the “great ego-bundles” that constantly threaten to overwhelm him. Kracauer revels in the way Chaplin reduces the character to a lacuna, “a hole into which everything falls” and which has the power to shatter people’s self-perceptions. To Kracauer, the figure of the Tramp is touching, even transformative. “His powerlessness is dynamite,” Kracauer contends, describing Chaplin’s comedy as revelatory in its ability to show the world as it could be. Measured against the fact that the world persists as it is, Chaplin’s films provoke a form of laughter tinged with tears, for they bear witness to the disproportion “between the violence of the world and the meekness with which it is encountered.” As he notes these and other reactions to seeing Chaplin’s films during the mid- to late 1920s, Kracauer seems to be working out the poetic conception of the literary figure he would introduce to his readers soon after his encounters as a reviewer with The Gold Rush, or 1928’s The Circus (he also appears to have been a regular at a series of reruns of old Chaplin films that played at the Frankfurt Drexel Cinema just as he would have been writing his novel in late 1927 and early 1928). But there is another incarnation of Chaplin that resonates even more directly with Ginster. Though we have no record of when Kracauer first encountered Ballet mécanique from 1924, we can only guess at the impact this famous French avant-garde film would have had on the author of Ginster.

No matter what—no more celebrities. They act like they have no care in the world and are entitled beyond all measure.

It is almost necessary to say nowadays that a saint means a very good man. The notion of an eminence merely moral, consistent with complete stupidity or unsuccess, is a revolutionary image grown unfamiliar by its very familiarity, and needing, as do so many things of this older society, some almost preposterous modern parallel to give its original freshness and point. If we entered a foreign town and found a pillar like the Nelson Column, we should be surprised to learn that the hero on the top of it had been famous for his politeness and hilarity during a chronic toothache. If a procession came down the street with a brass band and a hero on a white horse, we should think it odd to be told that he had been very patient with a half-witted maiden aunt. Yet some such pantomime impossibility is the only measure of the innovation of the Christian idea of a popular and recognized saint. It must especially be realized that while this kind of glory was the highest, it was also in a sense the lowest. The materials of it were almost the same as those of labour and domesticity: it did not need the sword or sceptre, but rather the staff or spade. It was the ambition of poverty. All this must be approximately visualized before we catch a glimpse of the great effects of the story which lay behind the Canterbury Pilgrimage.