Famous Promotion Quotes

The cult of self dominates our cultural landscape. This cult has within it the classic traits of psychopaths: superficial charm, grandiosity, and self-importance; a need for constant stimulation, a penchant for lying, deception, and manipulation, and the inability to feel remorse or guilt. This is, of course, the ethic promoted by corporations. It is the ethic of unfettered capitalism. It is the misguided belief that personal style and personal advancement, mistaken for individualism, are the same as democratic equality. In fact, personal style, defined by the commodities we buy or consume, has become a compensation for our loss of democratic equality. We have a right, in the cult of the self, to get whatever we desire. We can do anything, even belittle and destroy those around us, including our friends, to make money, to be happy, and to become famous. Once fame and wealth are achieved, they become their own justification, their own morality. How one gets there is irrelevant. Once you get there, those questions are no longer asked.

A famous author is a promoter who never quit.

Covid in the past year, we all have a much clearer sense of what matters. Go figure—it’s not the promotion, or the raise, or the fancy car, or the private jet. It’s not getting into an Ivy League school or completing an Ironman or being famous. It’s not adding an extra shift or staying late because your boss expects it of you. Instead, it is taking the time to see how beautiful frost looks on a window. It’s being able to hug your mom or hold your grandchild. It’s having no expectations but taking nothing for

Davy’s work in Bristol came under attack by conservative politicians, including the famous Irish MP Edmund Burke, who accused the gas experiments of promoting not only atheism but the French Revolution.

It’s super-important to have a strong social media presence, and Jane’s always going, When interviewers ask you about your Twitter, say you love reaching out directly to your fans, and I’m like, I don’t even know how to use Twitter or what the password is because you disabled my laptop’s wireless and only let me go on the Internet to do homework research or email Nadine assignments, and she says, I’m doing you a big favor, it’s for nobodies who want to pretend like they’re famous and for self-promoting hacks without PR machines, and adults act like teenagers passing notes and everyone’s IQ drops thirty points on it.

So what's your doll's name?" Boo asked me. "Barbie," I said. "All their names are Barbie." "I see," she said. "Well, I'd think that would get boring, everyone having the same name." I thought about this, then said, "Okay, then her name is Sabrina." "Well, that's a very nice name," Boo said. I remember she was baking bread, kneading the dough between her thick fingers. "What does she do?" "Do?" I said. "Yes." She flipped the dough over and started in on it from the other side. "What does she do?" "She goes out with Ken," I said. "And what else?" "She goes to parties," I said slowly. "And shopping." "Oh," Boo said, nodding. "She can't work?" "She doesn't have to work," I said. "Why not?" "Because she's Barbie." "I hate to tell you, Caitlin, but somebody has to make payments on that town house and the Corvette," Boo said cheerfully. "Unless Barbie has a lot of family money." I considered this while I put on Ken's pants. Boo started pushing the dough into a pan, smoothing it with her hand over the top. "You know what I think, Caitlin?" Her voice was soft and nice, the way she always spoke to me. "What?" "I think your Barbie can go shopping, and go out with Ken, and also have a productive and satisfying career of her own." She opened the oven and slid in the bread pan, adjusting its position on the rack. "But what can she do?" My mother didn't work and spent her time cleaning the house and going to PTA. I couldn't imagine Barbie, whose most casual outfit had sequins and go-go boots, doing s.uch things. Boo came over and plopped right down beside me. I always remember her being on my level; she'd sit on the edge of the sandbox, or lie across her bed with me and Cass as we listened to the radio. "Well," she said thoughtfully, picking up Ken and examining his perfect physique. "What do you want to do when you grow up?" I remember this moment so well; I can still see Boo sitting there on the floor, cross- legged, holding my Ken and watching my face as she tried to make me see that between my mother's PTA and Boo's strange ways there was a middle ground that began here with my Barbie, Sab-rina, and led right to me. "Well," I said abruptly, "I want to be in advertising." I have no idea where this came from. "Advertising," Boo repeated, nodding. "Okay. Advertising it is. So Sabrina has to go to work every day, coming up with ideas for commercials and things like that." "She works in an office," I went on. "Sometimes she has to work late." "Sure she does," Boo said. "It's hard to get ahead. Even if you're Barbie." "Because she wants to get promoted," I added. "So she can pay off the town house. And the Corvette." "Very responsible of her," Boo said. "Can she be divorced?" I asked. "And famous for her commercials and ideas?" "She can be anything," Boo told me, and this is what I remember most, her freckled face so solemn, as if she knew she was the first to tell me. "And so can you.

I'm on a weird quest to be sort of famous, like an indie movie star that only the hip people like to chat about.....I want to be underground famous," she wrote on Grrl.com, before working on her Sith promotions - she's genuinely on "our side.

Jahan took a breath and composed herself. “When I was a little sort of girl and I would see a gentleman or a lady with good, clean clothes I would run and hide my face. But after I graduated from the Korphe School, I felt a big change in my life. I felt I was clear and clean and could go before anybody and discuss anything. And now that I am already in Skardu, I feel that anything is possible. I don’t want to be just a health worker. I want to be such a woman that I can start a hospital and be an executive, and look over all the health problems of all the women in the Braldu. I want to become a very famous woman of this area,” Jahan said, twirling the hem of her maroon silk headscarf around her finger as she peered out the window, past a soccer player sprinting through the drizzle toward a makeshift goal built of stacked stones, searching for the exact word with which to envision her future. “I want to be a… ‘Superlady’” she said, grinning defiantly, daring anyone, any man, to tell her she couldn’t. p. 313

China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice it 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 anything 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 followed this line of thinking even further, and pegged ministerial salaries to the national GDP. When the Singaporean economy grows, ministers get a raise, as if that is what their job is all about

After Darwin, human morality became a scientific mystery. Natural selection could explain how intelligent, upright, linguistic, not so hairy, bipedal primates could evolve, but where did our morals come from? Darwin himself was absorbed by this question. Natural selection, it was thought, promotes ruthless self-interest. Individuals who grab up all the resources and destroy the competition will survive better, reproduce more often, and thus populate the world with their ruthlessly selfish offspring. How, then, could morality evolve in a world that Tennyson famously described as “red in tooth and claw”? We now have an answer. Morality evolved as a solution to the problem of cooperation, as a way of averting the Tragedy of the Commons: Morality is a set of psychological adaptations that allow otherwise selfish individuals to reap the benefits of cooperation.

Goldman Sachs is famous for rigidly refusing to hire someone and promote them at the same time. For

As the business sage Peter Drucker famously noted " We spend a lot of time teaching leaders what to do. We don't spend nearly enough time teaching them what to stop.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

don’t forget to look for that famous “Hollywood” sign. The 50-foot-high sign was placed atop Mt. Lee in the Hollywood Hills in 1923 as part of a promotion for a real estate development called Hollywoodland.

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.

Adding to her frustration was the much more frequent attention being given to her gender. Throughout the twenties, Frances was hailed as “one of the most famous scenario writers” or “highest paid scenarist” and now The Big House was promoted in the Los Angeles Examiner under the headline “Woman Writes Film Plot of Penitentiary.

teachers do not hold bombs or knives, they are still dangerous enemies. They fill us with insidious revisionist ideas. They teach us that scholars are superior to workers. They promote personal ambition by encouraging competition for the highest grades. All these things are intended to change good young socialists into corrupt revisionists. They are invisible knives that are even more dangerous than real knives or guns. For example, a student from Yu-cai High School killed himself because he failed the university entrance examination. Brainwashed by his teachers, he believed his sole aim in life was to enter a famous university and become a scientist—

Achilles said. “I assume he is a famous warrior. But I am more interested in peace than war. War seems like a wonderful way to make everyone poor and miserable, to increase the share of orphans, to promote superstitions, to waste a lot of good bronze that could be used for tools, to ruin the soil, to kill perfectly good cart-horses pulling chariots, and so on.

Marcus Brutus was the original tragic hero of the play ‘Julius Caesar’, Aditya concluded. Perhaps, Shakespeare should have named his play ‘Marcus Brutus’. But then again, it all must have boiled down to saleability and marketing; Julius Caesar being the more famous and thus bankable name. Ironical it was, Aditya smiled. The same Shakespeare had once said-‘What’s in a name...

This was still the era - it would end later in that famous decade - when to be young was a social encumbrance, a mark of irrelevance, a faintly embarrassing condition for which marriage was the beginning of a cure. Almost strangers, they stood, strangely together, on a new pinnacle of existence, gleeful that their new status promised to promote them out of their endless youth - Edward and Florence, free at last!

Between 1951 and 1956, just as Osborn was promoting the power of group brainstorming, a psychologist named Solomon Asch conducted a series of now-famous experiments on the dangers of group influence. Asch gathered student volunteers into groups and had them take a vision test. He showed them a picture of three lines of varying lengths and asked questions about how the lines compared with one another: which was longer, which one matched the length of a fourth line, and so on. His questions were so simple that 95 percent of students answered every question correctly. But when Asch planted actors in the groups, and the actors confidently volunteered the same incorrect answer, the number of students who gave all correct answers plunged to 25 percent. That is, a staggering 75 percent of the participants went along with the group’s wrong answer to at least one question.

soldiers serving in the Military Police and those serving in the Air Corps (the forerunner of the Air Force) about how good a job they thought their service did in recognizing and promoting people of ability. The answer was clear. Military Policemen had a far more positive view of their organization than did enlisted men in the Air Corps. On the face of it, that made no sense. The Military Police had one of the worst rates of promotion in all of the armed forces. The Air Corps had one of the best. The chance of an enlisted man rising to officer status in the Air Corps was twice that of a soldier in the Military Police. So, why on earth would the Military Policemen be more satisfied? The answer, Stouffer famously explained, is that Military Policemen compared themselves only to other Military Policemen. And if you got a promotion in the Military Police, that was such a rare event that you were very happy. And if you didn’t get promoted, you were in the same boat as most of your peers—so

On its first over was the famous picture of Earth taken from space; its subtitle was "Access to Tools." The underlying philosophy was that technology could be our friend. Brand wrote on the first page of the first edition, "A realm of intimate, personal power is developing- power of the individual to conduct his own education, find his own inspiration, shape his own environment, and share his adventure with whoever is interested. Tools that aid this process are sought and promoted by the Whole Earth Catalog.

What happened? Many things. But the overriding problem was this: The auto industry got too comfortable. As Intel cofounder Andy Grove once famously proclaimed, “Only the paranoid survive.” Success, he meant, is fragile—and perfection, fleeting. The moment you begin to take success for granted is the moment a competitor lunges for your jugular. Auto industry executives, to say the least, were not paranoid. Instead of listening to a customer base that wanted smaller, more fuel-efficient cars, the auto executives built bigger and bigger. Instead of taking seriously new competition from Japan, they staunchly insisted (both to themselves and to their customers) that MADE IN THE USA automatically meant “best in the world.” Instead of trying to learn from their competitors’ new methods of “lean manufacturing,” they clung stubbornly to their decades-old practices. Instead of rewarding the best people in the organization and firing the worst, they promoted on the basis of longevity and nepotism. Instead of moving quickly to keep up with the changing market, executives willingly embraced “death by committee.” Ross Perot once quipped that if a man saw a snake on the factory floor at GM, they’d form a committee to analyze whether they should kill it. Easy success had transformed the American auto

There is a new trend among authors to thank every famous people for inspiration, non-existent assistance, and/or some casual reference to the author’s work. Authors do this to pump themselves up. So, on the off chance that this is helpful, I wish to thank the following people: the Prime Minister of India for promoting literacy; Dr APJ Abdul Kalam, who called me up one day and said, “Hey, you’re a good writer”; Kabir Das, who inspired me to write about love; Shahrukh Khan, who is an awesome actor; and last but not least, President of India, who once waved to me in New Delhi as the convoy moved from the streets to the Rashtrapati Bhavan Building, screwing up traffic for half an hour, thereby forcing me to kill time by thinking of a great plot to write this book.

Brand ran the Whole Earth Truck Store, which began as a roving truck that sold useful tools and educational materials, and in 1968 he decided to extend its reach with the Whole Earth Catalog. On its first cover was the famous picture of Earth taken from space; its subtitle was “Access to Tools.” The underlying philosophy was that technology could be our friend. Brand wrote on the first page of the first edition, “A realm of intimate, personal power is developing—power of the individual to conduct his own education, find his own inspiration, shape his own environment, and share his adventure with whoever is interested. Tools that aid this process are sought and promoted by the Whole Earth Catalog.” Buckminster Fuller followed with a poem that began: “I see God in the instruments and mechanisms that work reliably.

The leftist is always a statist. He has all sorts of grievances and animosities against personal initiative and private enterprise. The notion of the state doing everything (until, finally, it replaces all private existence) is the Great Leftist Dream. Thus it is a leftist tendency to have city or state schools—or to have a ministry of education controlling all aspects of education. For example, there is the famous story of the French Minister of Education who pulls out his watch and, glancing at its face, says to his visitor, “At this moment in 5,431 public elementary schools they are writing an essay on the joys of winter.” Church schools, parochial schools, private schools, or personal tutors are not at all in keeping with leftist sentiments. The reasons for this attitude are manifold. Here not only is the delight in statism involved, but the idea of uniformity and equality is also decisive; i.e., the notion that social differences in education should be eliminated and all pupils should be given a chance to acquire the same knowledge, the same type of information in the same fashion and to the same degree. This should help them to think in identical or at least in similar ways. It is only natural that this should be especially true of countries where “democratism” as an ism is being pushed. There efforts will be made to ignore the differences in IQs and in personal efforts. Sometimes marks and report cards will be eliminated and promotion from one grade to the next be made automatic. It is obvious that from a scholastic viewpoint this has disastrous results, but to a true ideologist this hardly matters. When informed that the facts did not tally with his ideas, Hegel once severely replied, “Um so schlimmer für die Tatsachen”—all the worse for the facts. Leftism does not like religion for a variety of causes. Its ideologies, its omnipotent, all-permeating state wants undivided allegiance. With religion at least one other allegiance (to God), if not also allegiance to a Church, is interposed. In dealing with organized religion, leftism knows of two widely divergent procedures. One is a form of separation of Church and State which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state-controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia still employs the latter.

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

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.

Major General Leonard Wood Leonard Wood was an army officer and physician, born October 9, 1860 in Winchester, New Hampshire. His first assignment was in 1886 at Fort Huachuca, Arizona where he fought in the last campaign against the fierce Apache warrior Geronimo. He was awarded the Medal of Honor for carrying dispatches 100 miles through hostile territory and was promoted to the rank of Captain, commanding a detachment of the 8th Infantry. From 1887 to 1898, he served as a medical officer in a number of positions, the last of which was as the personal physician to President William McKinley. In 1898 at the beginning of the war with Spain, he was given command of the 1st Volunteer Cavalry. The regiment was soon to be known as the “Rough Riders." Wood lead his men on the famous charge up San Juan Hill and was given a field promotion to brigadier general. In 1898 he was appointed the Military Governor of Santiago de Cuba. In 1920, as a retired Major General, Wood ran as the Republican candidate for the presidency of the United States, losing to Warren Harding. In 1921 following his defeat, General Wood accepted the post of Governor General of the Philippines. He held this position from 1921 to 1927, when he died of a brain tumor in Boston, on 7 August 1927, at 66 years of age after which he was buried, with full honors, in Arlington National Cemetery.

When I first started coming to the seminar, Gelfand had a young physicist, Vladimir Kazakov, present a series of talks about his work on so-called matrix models. Kazakov used methods of quantum physics in a novel way to obtain deep mathematical results that mathematicians could not obtain by more conventional methods. Gelfand had always been interested in quantum physics, and this topic had traditionally played a big role at his seminar. He was particularly impressed with Kazakov’s work and was actively promoting it among mathematicians. Like many of his foresights, this proved to be golden: a few years later this work became famous and fashionable, and it led to many important advances in both physics and math. In his lectures at the seminar, Kazakov was making an admirable effort to explain his ideas to mathematicians. Gelfand was more deferential to him than usual, allowing him to speak without interruptions longer than other speakers. While these lectures were going on, a new paper arrived, by John Harer and Don Zagier, in which they gave a beautiful solution to a very difficult combinatorial problem.6 Zagier has a reputation for solving seemingly intractable problems; he is also very quick. The word was that the solution of this problem took him six months, and he was very proud of that. At the next seminar, as Kazakov was continuing his presentation, Gelfand asked him to solve the Harer–Zagier problem using his work on the matrix models. Gelfand had sensed that Kazakov’s methods could be useful for solving this kind of problem, and he was right. Kazakov was unaware of the Harer–Zagier paper, and this was the first time he heard this question. Standing at the blackboard, he thought about it for a couple of minutes and immediately wrote down the Lagrangian of a quantum field theory that would lead to the answer using his methods. Everyone in the audience was stunned.

We must first understand what the purport of society and the aim of government is held to be. If it be your intention to confer a certain elevation upon the human mind, and to teach it to regard the things of this world with generous feelings, to inspire men with a scorn of mere temporal advantage, to give birth to living convictions, and to keep alive the spirit of honorable devotedness; if you hold it to be a good thing to refine the habits, to embellish the manners, to cultivate the arts of a nation, and to promote the love of poetry, of beauty, and of renown; if you would constitute a people not unfitted to act with power upon all other nations, nor unprepared for those high enterprises which, whatever be the result of its efforts, will leave a name forever famous in time—if you believe such to be the principal object of society, you must avoid the government of democracy, which would be a very uncertain guide to the end you have in view. But if you hold it to be expedient to divert the moral and intellectual activity of man to the production of comfort, and to the acquirement of the necessaries of life; if a clear understanding be more profitable to man than genius; if your object be not to stimulate the virtues of heroism, but to create habits of peace; if you had rather witness vices than crimes and are content to meet with fewer noble deeds, provided offences be diminished in the same proportion; if, instead of living in the midst of a brilliant state of society, you are contented to have prosperity around you; if, in short, you are of opinion that the principal object of a Government is not to confer the greatest possible share of power and of glory upon the body of the nation, but to ensure the greatest degree of enjoyment and the least degree of misery to each of the individuals who compose it—if such be your desires, you can have no surer means of satisfying them than by equalizing the conditions of men, and establishing democratic institutions.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

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.

The most interesting aspects of the story lie between the two extremes of coercion and popularity. It might be instructive to consider fascist regimes’ management of workers, who were surely the most recalcitrant part of the population. It is clear that both Fascism and Nazism enjoyed some success in this domain. According to Tim Mason, the ultimate authority on German workers under Nazism, the Third Reich “contained” German workers by four means: terror, division, some concessions, and integration devices such as the famous Strength Through Joy (Kraft durch Freude) leisure-time organization. Let there be no doubt that terror awaited workers who resisted directly. It was the cadres of the German Socialist and Communist parties who filled the first concentration camps in 1933, before the Jews. Since socialists and communists were already divided, it was not hard for the Nazis to create another division between those workers who continued to resist and those who decided to try to live normal lives. The suppression of autonomous worker organizations allowed fascist regimes to address workers individually rather than collectively. Soon, demoralized by the defeat of their unions and parties, workers were atomized, deprived of their usual places of sociability, and afraid to confide in anyone. Both regimes made some concessions to workers—Mason’s third device for worker “containment.” They did not simply silence them, as in traditional dictatorships. After power, official unions enjoyed a monopoly of labor representation. The Nazi Labor Front had to preserve its credibility by actually paying some attention to working conditions. Mindful of the 1918 revolution, the Third Reich was willing to do absolutely anything to avoid unemployment or food shortages. As the German economy heated up in rearmament, there was even some wage creep. Later in the war, the arrival of slave labor, which promoted many German workers to the status of masters, provided additional satisfactions. Mussolini was particularly proud of how workers would fare under his corporatist constitution. The Labor Charter (1927) promised that workers and employers would sit down together in a “corporation” for each branch of the economy, and submerge class struggle in the discovery of their common interests. It looked very imposing by 1939 when a Chamber of Corporations replaced parliament. In practice, however, the corporative bodies were run by businessmen, while the workers’ sections were set apart and excluded from the factory floor. Mason’s fourth form of “containment”—integrative devices—was a specialty of fascist regimes. Fascists were past masters at manipulating group dynamics: the youth group, the leisure-time association, party rallies. Peer pressure was particularly powerful in small groups. There the patriotic majority shamed or intimidated nonconformists into at least keeping their mouths shut. Sebastian Haffner recalled how his group of apprentice magistrates was sent in summer 1933 on a retreat, where these highly educated young men, mostly non-Nazis, were bonded into a group by marching, singing, uniforms, and drill. To resist seemed pointless, certain to lead nowhere but to prison and an end to the dreamed-of career. Finally, with astonishment, he observed himself raising his arm, fitted with a swastika armband, in the Nazi salute. These various techniques of social control were successful.

A secularist but not an atheist, he used the example of the Prophet, who according to tradition did not fast in Ramadan during wartime, to argue against fasting during Ramadan any time the Tunisian people were engaged in the new collective jihad against economic stagnation, because fasting hindered performance. This led to one of the most extraordinary, but little-known, moments of Arab political theater. In a live television interview aired during the Ramadan fasting hours, Bourguiba paused, turned to the camera, and took a long, symbolic swig from a glass of orange juice. There was, however, nothing symbolic in his promotion of secular virtues. He replaced the sharia legal system with civil courts, abolished the independent system of Islamic charity called the waqf, brought the mosques and their imams under state control and had their doors locked outside of prayer times, outlawed proselytizing, and in 1981 officially banned the wearing of the veil (he famously called it an “odious rag”) in schools and in government institutions in an attempt to phase it out of Tunisian society completely.

That means 19 or 20 of the books of the NT (New Testament) are anonymous. Many are blatantly pseudepigraphic (forgeries, see next section), with famous names applied to artificially promote veracity.

Amanollah Khan had tried to assert rights for women in the 1920s, together with his queen Soraya, who famously cast off her veil in public. The royal couple also began promoting the education of girls, banned the selling of them for marriage, and put restrictions on polygyny. The backlash was severe. To many Afghans, and particularly to the majority who did not live in Kabul, the reforms seemed outrageous: Tribal men would lose future income if daughters could no longer be sold or traded as wives. In 1929, under threat of a coup, the king was forced to abdicate.

In fact, selling—rather than creating—inventions may have been Thomas Edison’s greatest talent. Many of the famous inventions from his laboratory were imagined and developed by his staff, not Edison. His assistant, Francis Jehl, lamented that Edison was a more skilled pitchman than inventor, that his “genius” was most reminiscent of master huckster and showman P. T. Barnum.

In 1925, John Caples was assigned to write a headline for an advertisement promoting the correspondence music course offered by the U.S. School of Music. Caples had no advertising experience, but he was a natural. He sat at his typewriter and pecked out the most famous headline in print-advertising history: “They Laughed When I Sat Down at the Piano. . .But When I Started to Play!

I’m going to invite you to contemplate a fictional scenario. Say that we are all citizens in a New England town with a traditional town meeting. As usual, a modest proportion of the citizens eligible to attend have actually turned out, let’s say four or five hundred. After calling the meeting to order, the moderator announces: “We have established the following rules for this evening’s discussion. After a motion has been properly made and seconded, in order to ensure free speech under rules fair to everyone here, each of you who wishes to do so will be allowed to speak on the motion. However, to enable as many as possible to speak, no one will be allowed to speak for more than two minutes.” Perfectly fair so far, you might say. But now our moderator goes on: “After everyone who wishes to speak for two minutes has had the floor, each and every one of you is free to speak further, but under one condition. Each additional minute will be auctioned off to the highest bidder.” The ensuing uproar from the assembled citizens would probably drive the moderator and the board of selectman away from the town hall—and perhaps out of town. Yet isn’t this in effect what the Supreme Court decided in the famous case of Buckley v. Valeo? In a seven-to-one vote, the court held that the First Amendment–guarantee of freedom of expression was impermissibly infringed by the limits placed by the Federal Election Campaign Act on the amounts that candidates for federal office or their supporters might spend to promote their election.3 Well, we’ve had time to see the appalling consequences.

March 8: Love Happy is released. Marilyn’s total screen time is thirty-eight seconds—long enough for Groucho to respond to her slinking into his detective agency office with the question, “Is there anything I can do for you?” He promptly responds, “What a ridiculous statement.” Marilyn tells him that men keep following her and sways out of camera range as Groucho comments, “Really? I can’t understand why.” Marilyn later recalled, “There were three girls there and Groucho had us each walk away from him. . . . I was the only one he asked to do it twice. Then he whispered in my ear, ‘You have the prettiest ass in the business.’ I’m sure he meant it in the nicest way.” Groucho later said Marilyn was “Mae West, Theda Bara and Bo Peep rolled into one.” Marilyn received $500 for her appearance and another three hundred to pose for promotional photographs. Marilyn is sent on a promotional tour for a fee of one hundred dollars a week. She meets dress manufacturer Henry Rosenfeld in New York City, and they become lifelong friends. During this period she also does her famous Jones Beach photo sessions with Andre de Dienes. The tour takes her to Detroit, Cleveland, Chicago, Milwaukee, and Rockford, Illinois. Marilyn attends a party at the Chicago nightclub Ricketts with Roddy McDowell. Marilyn appears in print advertisement for Kyron diet pills, with accompanying text: “If you want slim youthful lines like Miss Monroe and other stars, start the KYRON Way to slenderness—today!

Question: when you picture Jesus ministering to others, how do you see Him? Certainly not with the stressed-out, hurry-up attitude we often have. Don’t you get an image of Him ministering in a quiet, tranquil peace? That’s a trait you need to develop too. As ambassadors of Christ we need to become more like our Master in dealing with others. Paul writes, ‘Live in peace, and [then] the God of love [Who is the Source of affection, goodwill, love, and benevolence toward men] and the Author and Promoter of peace will be with you.’ When you resort to force, argument, intimidation, anger, and coercion, you’re on your own. But when you demonstrate affection, goodwill, love, and benevolence towards people, God has promised to be with you

morning he couldn’t dwell on waffles and fudge, famous or not. He was far too occupied with thoughts of April and the slimy figure of Jack Leeper. The Boones were seated at a small table in the crowded diner. The air was thick with bacon grease and strong coffee, and the hot topic, as Theo realized not long after he sat down, was the abduction of April Finnemore. To their right, four uniformed policemen talked loudly about the possibility that Leeper was close by. To their left, a table of gray-haired men spoke with great authority on several subjects, but seemed particularly interested in the “kidnapping,” as it was sometimes referred to. The menu promoted the myth that Gertrude’s was indeed the home of “World-Famous Pecan Waffles.” In silent protest against false advertising, Theo ordered scrambled eggs and sausage.

The judges believed Uber and Lyft to be more powerful than they were willing to admit, but they also conceded that the companies did not have the same power over employees as an old-economy employer like Walmart. “The jury in this case will be handed a square peg and asked to choose between two round holes,” Judge Chhabria wrote. Judge Chen, meanwhile, wondered whether Uber, despite a claim of impotence at the center of the network, exerted a kind of invisible power over drivers that might give them a case. In order to define this new power, he decided to turn where few judges do: the late French philosopher Michel Foucault. In a remarkable passage, Judge Chen compared Uber’s power to that of the guards at the center of the Panopticon, which Foucault famously analyzed in Discipline and Punish. The Panopticon was a design for a circular prison building dreamed up in the eighteenth century by the philosopher Jeremy Bentham. The idea was to empower a solitary guard in the center of the building to watch over a large number of inmates, not because he was actually able to see them all at once, but because the design kept any prisoner from knowing who was being observed at any given moment. Foucault analyzed the nature and working of power in the Panopticon, and the judge found it analogous to Uber’s. He quoted a line about the “state of conscious and permanent visibility that assures the automatic functioning of power.” The judge was suggesting that the various ways in which Uber monitored, tracked, controlled, and gave feedback on the service of its drivers amounted to the “functioning of power,” even if the familiar trappings of power—ownership of assets, control over an employee’s time—were missing. The drivers weren’t like factory workers employed and regimented by a plant, yet they weren’t independent contractors who could do whatever they pleased. They could be fired for small infractions. That is power. It can be disturbing that the most influential emerging power center of our age is in the habit of denying its power, and therefore of promoting a vision of change that changes nothing meaningful while enriching itself. Its posture is not entirely cynical, though. The technology world has long maintained that the tools it creates are inherently leveling and will serve to collapse power divides rather than widen them.

I haughtily dismissed the principles sponsored by philosophers, religious leaders, and the ideas of poets in exchange for seeking financial stability and shallow happiness. I imported into my conceited consciousness the values of a freewheeling American society, a culture that fawns on rich and famous celebrities, applauds fantastic risk-taking, and promotes a permissive lifestyle. I lack serious ambition – romantic or practical – to achieve any intellectual or spiritual worthwhile accomplishments. Decrepit and friendless, I am so lost that I do not even know what bellwether I seek. I went astray by callously disrespecting the life sustaining lessons handed down by our ancestors. Only by stripping myself of the rank costume cloaking personal shame, a remorseful suit of motley skin that I stitched together by living a selfishly tailored life, can embark on a journey to discover a better way to live.

Every New Year's Day, my parents had a big party, and their friends came over and bet on the Rose Bowl and argued about which of the players on either team were Jewish, and my mother served her famous lox and onions and eggs, which took her the entire first half to make. It took her so long, in fact, that I really don't have time to give you the recipe, because it takes up a lot of space to explain how slowly and painstakingly she did everything, sautéing the onions over a tiny flame so none of them would burn, throwing more and more butter into the pan, cooking the eggs so slowly that my father was always sure they wouldn't be ready until the game was completely over and everyone had gone home. We should have known my mother was crazy years before we did just because of the maniacal passion she brought to her lox and onions and eggs, but we didn't. Another thing my mother was famous for serving was a big ham along with her casserole of lima beans and pears. A couple of years ago, I was in Los Angeles promoting Uncle Seymour's Beef Borscht and a woman said to me at a party, "Wasn't your mother Bebe Samstat?" and when I said yes, she said, "I have her recipe for lima beans and pears. " I like to think it would have amused my mother to know that there is someone in Hollywood who remembers her only for her lima beans and pears, but it probably wouldn't have. Anyway, here's how you make it: Take 6 cups defrosted lima beans, 6 pears peeled and cut into slices, 1/2 cup molasses, 1/2 cup chicken stock, 1/2 onion chopped, put into a heavy casserole, cover and bake 12 hours at 200*. That's the sort of food she loved to serve, something that looked like plain old baked beans and then turned out to have pears up its sleeve. She also made a bouillabaisse with Swiss chard in it. Later on, she got too serious about food- started making egg rolls from scratch, things like that- and one night she resigned from the kitchen permanently over a lobster Cantonese that didn't work out, and that was the beginning of the end.

Behind its generous appearance, the famous Warhol 'fifteen minutes of fame' is in fact contemptuous - an assignment to promotional mediocrity. And moreover, as the stock of 'fame' is limited, just like the stock of eggs in the uterus, it is supremely anti-democratic. If you are famous for a whole hour, you thwart three other people, who were entitled to their fifteen minutes. Everything is becoming functional. Irony is disappearing in the critical function, the word is disappearing in its phatic function. Worse: critique, ethics, aesthetics become functions of each other, as they wait to become useless functions.

Oddly, the most well-known phrase in the book, the vaunted “invisible hand,” mentioned earlier, appears only once, treated with a mere flick by Smith. He notes that by pursuing personal profits, the typical businessman is “led by an invisible hand to promote an end which was no part of his intention. Nor is it always the worse for the society that it was no part of it.” Note the guarded language of the second sentence, which is rarely included (or remembered) by those who make use of the famous phrase, or invoke some version of the invisible handwave. “Nor it is always the worse for society” is hardly the same thing as an assertion that things will turn out for the best.

why I don’t believe people like Bill Gates, Oprah Winfrey, Mark Zuckerberg, or any other famous personalities have any real idea of what kind of evil they are helping to promote through being members of these various organizations.

A little later on, Phil ran what became one of the most famous item promotions in our history. We sent him down to open store number 52 in Hot Springs, Arkansas—the first store we ever opened in a town that already had a Kmart. Phil got there and decided Kmart had been getting away with some pretty high prices in the absence of any discounting competition. So he worked up a detergent promotion that turned into the world’s largest display ever of Tide, or maybe Cheer—some detergent. He worked out a deal to get about $1.00 off a case if he would buy some absolutely ridiculous amount of detergent, something like 3,500 cases of the giant-sized box. Then he ran it as an ad promotion for, say, $1.99 a box, off from the usual $3.97. Well, when all of us in the Bentonville office saw how much he’d bought, we really thought old Phil had completely gone over the dam. This was an unbelievable amount of soap. It made up a pyramid of detergent boxes that ran twelve to eighteen cases high—all the way to the ceiling, and it was 75 or 100 feet long, which took up the whole aisle across the back of the store, and then it was about 12 feet wide so you could hardly get past it. I think a lot of companies would have fired Phil for that one, but we always felt we had to try some of this crazy stuff. PHIL GREEN: “Mr. Sam usually let me do whatever I wanted on these promotions because he figured I wasn’t going to screw it up, but on this one he came down and said, ‘Why did you buy so much? You can’t sell all of this!’ But the thing was so big it made the news, and everybody came to look at it, and it was all gone in a week. I had another one that scared them up in Bentonville too. This guy from Murray of Ohio called one day and said he had 200 Murray 8 horsepower riding mowers available at the end of the season, and he could let us have them for $175. Did we want any? And I said, ‘Yeah, I’ll take 200.’ And he said, ‘Two hundred!’ We’d been selling them for $447, I think. So when they came in we unpacked every one of them and lined them all up out in front of the store, twenty-five in a row, eight rows deep. Ran a chain through them and put a big sign up that said: ‘8 h.p. Murray Tractors, $199.’ Sold every one of them. I guess I was just always a promoter, and being an early Wal-Mart manager was as good a place to promote as there ever was.

we also see two things that are very salient for Napoleon –   1. Whenever he saw an opportunity, he immediately felt a strong desire to seize it with bold and lightning-quick action.   2. When threatened or in a dangerous situation, his default inclination was to attack.   A lot of his success came from #1 – this is where came his bold actions to join the French army, to defect from one of his posts (where he was luckily rewarded with a promotion instead of a court-martial; it could have gone either way); his hurrying back to France from Egypt in the chaos of Second Coalition defeats of France; etc.   But later it became the first piece of his eventual downfall, the opportunistic seizing of the Throne of Spain and betrayal of his Spanish allies. It was not reasoned-through or carefully planned enough – he saw the weakness of the Spanish monarchy and just immediately seized upon it.   A lot of his success likewise came from #2 – Austerlitz is the most famous – but eventually, he followed this pattern into the Russian Campaign with disastrous consequences.

As the Confederates were preparing, a Union army called the Army of Northeastern Virginia (not to be confused with Lee’s legendary Army of Northern Virginia) was being assembled under the command of 42 year old Irvin McDowell, who was promoted to brigadier general in the regular army on May 14, 1861, despite the fact he had never commanded soldiers in battle. McDowell got the spot as a result of politics, thanks to the influence of his friend and mentor Salmon Chase, Lincoln’s Treasury Secretary.

A little later on, Phil ran what became one of the most famous item promotions in our history. We sent him down to open store number 52 in Hot Springs, Arkansas—the first store we ever opened in a town that already had a Kmart. Phil got there and decided Kmart had been getting away with some pretty high prices in the absence of any discounting competition. So he worked up a detergent promotion that turned into the world’s largest display ever of Tide, or maybe Cheer—some detergent. He worked out a deal to get about $1.00 off a case if he would buy some absolutely ridiculous amount of detergent, something like 3,500 cases of the giant-sized box. Then he ran it as an ad promotion for, say, $1.99 a box, off from the usual $3.97. Well, when all of us in the Bentonville office saw how much he’d bought, we really thought old Phil had completely gone over the dam. This was an unbelievable amount of soap. It made up a pyramid of detergent boxes that ran twelve to eighteen cases high—all the way to the ceiling, and it was 75 or 100 feet long, which took up the whole aisle across the back of the store, and then it was about 12 feet wide so you could hardly get past it. I think a lot of companies would have fired Phil for that one, but we always felt we had to try some of this crazy stuff. PHIL

Outside of these deep sessions, Grant remained famously open and accessible. In some sense, he had to be: His 2013 bestseller, Give and Take, promotes the practice of giving of your time and attention, without expectation of something in return, as a key strategy in professional advancement.

Race-ism: a religion where the pious practitioners walk faithfully in the dogma of social categorization. Often leading to a rise in violence, race-ism promotes the idea that men with an excess of brown pigment in their skin, a type of natural sunblock, and men who are lacking in this pigment, are as opposed to one another, and different from each other as cats and dogs, or birds and monkeys. Today, race-ism is preached from every available media outlet, flooding the hearts and minds of our youth with a false idea, one that's fueled by self hatred, and insecurity. Much like all faiths, the racists put on smiling faces, and tout the good causes of social justice, and equality, in a disguised attempt to dominate the world, and form it to their own perceptions. Race-ism is a meme, the offspring of the 'tree of knowledge', also known as men, or males. There is no "coexist" in the world of memes. They, the memes, although delusional, consider themselves vitally important, motivated by the most basic of instincts and desires, the desire to "be fruitful and multiply". There are many memes that humans have been trodden under. The most famous is the one in the book of Genesis. Adam and Eve's invention of the word 'naked', resulted in the faith that our entire civilized world is but a product of. The faith that one should be "ashamed" of one's self, just for simply existing. In other words, the faith in 'good enough', and not 'good enough'. The fruits of which, continue to curse every fiber of our existence. We have become so embarrassingly desperate in our need to conquer our faith, that churches have evolved into universities, where, for a price, professors preach divine instruction in the difficult path of attaining that most longed for goal, 'good enough'. Knowing that memes are so dangerous, and that they desire our worship, our belief, the taste of our blood, as well as our undivided attention, this is why I'm a member of the only denomination of race-ism that preaches the gospel. The church of One Race. The human race.

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.

A little later on, Phil ran what became one of the most famous item promotions in our history. We sent him down to open store number 52 in Hot Springs, Arkansas—the first store we ever opened in a town that already had a Kmart. Phil got there and decided Kmart had been getting away with some pretty high prices in the absence of any discounting competition. So he worked up a detergent promotion that turned into the world’s largest display ever of Tide, or maybe Cheer—some detergent. He worked out a deal to get about $1.00 off a case if he would buy some absolutely ridiculous amount of detergent, something like 3,500 cases of the giant-sized box. Then he ran it as an ad promotion for, say, $1.99 a box, off from the usual $3.97. Well, when all of us in the Bentonville office saw how much he’d bought, we really thought old Phil had completely gone over the dam. This was an unbelievable amount of soap. It made up a pyramid of detergent boxes that ran twelve to eighteen cases high—all the way to the ceiling, and it was 75 or 100 feet long, which took up the whole aisle across the back of the store, and then it was about 12 feet wide so you could hardly get past it.

Perhaps it starts when we see someone else doing what we want to do. Maybe you’re in an entry-level role after being a high-level volunteer with experience and tenure and it’s frustrating to feel devalued or unseen. Paul is teaching us in these scriptures not to do anything for promotion or recognition, but to put our heads down and work the soil under our feet. One wilderness at a time, one shipwreck at a time. The phone may never ring, the part may never be yours, the lights may stay dim, but God sees everything done in the secret place. He loves the secret place. If our expectation is fame, we won’t recognize the beautiful roles we’re given or the stories we’ve been woven into that are far more precious than scripts. To get off this island, to stop getting stuck, serve where you are, don’t wait for a better role or a more attractive bride. Every role in the Kingdom of God is filled with adventure, holy romance, drama, and an ending that will make only one Name known. Jesus. He is the Famous One. When we finally get to this point in ministry where we are giving people less of us and more of him, that’s how we begin figuring a way off this island.

We must first understand what the purport of society and the aim of government is held to be. If it be your intention to confer a certain elevation upon the human mind, and to teach it to regard the things of this world with generous feelings, to inspire men with a scorn of mere temporal advantage, to give birth to living convictions, and to keep alive the spirit of honorable devotedness; if you hold it to be a good thing to refine the habits, to embellish the manners, to cultivate the arts of a nation, and to promote the love of poetry, of beauty, and of renown; if you would constitute a people not unfitted to act with power upon all other nations, nor unprepared for those high enterprises which, whatever be the result of its efforts, will leave a name forever famous in time—if you believe such to be the principal object of society, you must avoid the government of democracy, which would be a very uncertain guide to the end you have in view.

Famous people involved in any activity do not usually just pop up from obscurity. The majority, especially the most famous of celebrities are preselected implants. The recruitment process is determined by bloodlines and the membership of secret societies, either by themselves or their families. Their purpose is to promote and advance whatever agenda their owners decide.

If you really want to be famous. Make yourself a clown. Act foolish or do stupid things. People really love people who they think they are stupid or foolish. If people think you are dull. They will promote you. They will support you. That is why all those who do stupid things or who are stupid are trending, famous and given a platform to shine.

As the modern era came into being, the avarice of the usurer was supplanted by interest in the broader and more abstract sense of a share or stake. This new concept of interest was ethically wide-ranging: it ‘came to cover virtually the entire range of human actions, from the narrowly self-centered to the sacrificially altruistic, and from the prudently calculated to the passionately compulsive’.49 The seventeenth-century English statesman and philosopher Lord Shaftesbury summed up the new thinking with his comment that ‘Interest governs the World.’50 In his Fable of the Bees (1714), Bernard Mandeville exposed the paradox at the heart of the modern world, namely that private vices brought public benefits. Adam Smith incorporated Mandeville’s wicked insights into his political economy. In The Wealth of Nations, Smith describes the individual as one who ‘By pursuing his own interest he frequently promotes that of the society more effectually than when he really intends to promote it.’51 A similar thought is expressed in another famous line, in which Smith writes that ‘It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.’ The spirit of capitalism was transmitted across networks of credit that connected lenders and borrowers through bonds of mutual self-interest.52 Daniel Defoe described credit as a ‘stock’, synonymous with capital, while the French in Defoe’s day referred to capital as ‘interest’, in the sense of taking a stake.fn6 From a technical viewpoint, capital consists of a stream of future income discounted to its present value. Without interest, there can be no capital. Without capital, no capitalism. Turgot, a contemporary of Adam Smith’s, understood this very well: ‘the capitalist lender of money,’ he wrote, ‘ought to be considered as a dealer in a commodity which is absolutely necessary for the production of wealth, and which cannot be at too low a price.’53 (Turgot exaggerated. As we shall see, interest at ‘too low a price’ is the source of many evils.)

THE REAL ILLUMINATI WHATSAPP NO TO CONTACT US ONLINE IS+27790324557 IN UGANDA, SOUTH SUDAN, RWANDA, CONGO, & EAST AFRICAN COMMUNITY. the Illuminati Brotherhood brings wealth and glory to life, you now have full access to eradicate poverty from your life . Only a member who has been initiated into the Illuminati Brotherhood has the authority to induct a member into the Church. Join us today from anywhere in the world and make your dreams come true. Once you become a member you will be rich and famous for the rest of your life The Illuminati were a secret society founded in Bavaria (now part of modern-day Germany) that existed from 1776 to 1785 - its members initially proclaimed themselves perfectibilists. Inspired by Enlightenment ideals, the group was founded by Adam Weishaupt, Professor of Canon Law. He wanted to promote reasoning and philanthropy and counteract superstition and religious influence in society. Weishaupt sought to change the way states were run in Europe, removing the influence of religion from government and giving people a new source of "enlightenment". It is believed that the first meeting of the Bavarian Illuminati took place on May 1, 1776 in a forest

WE ARE THE ILLUMINATI, REGISTER AS A NEW MEMBER IN THE ILLUMINATI CLUB BY WHATSAPP NO+27790324557 IN JOHANNESBURG (SOUTH AFRICA), LESOTHO, ESWATINI, BOTSWANA, NAMIBIA, ZAMBIA, ANGOLAL, ZIMBABWE. ou are in SOUTH AFRICA or anywhere in the world, you are a businessman or woman, politician, musician or student and you want to be rich, famous and powerful in life, you are a businessman or artist , politician or pastor and want to become a great, powerful and famous in the world, join us to become one of our official members today. You are given an ideal opportunity to visit the Illuminati and their representatives upon completion of registration, no sacrifices of human lives are required, the Illuminati Brotherhood brings wealth and glory to life, you now have full access to eradicate poverty from your life . Only a member who has been initiated into the Illuminati Brotherhood has the authority to induct a member into the Church. Join us today from anywhere in the world and make your dreams come true. Once you become a member you will be rich and famous for the rest of your life. The Illuminati were a secret society founded in Bavaria (now part of modern-day Germany) that existed from 1776 to 1785 - its members initially proclaimed themselves perfectibilists. Inspired by Enlightenment ideals, the group was founded by Adam Weishaupt, Professor of Canon Law. He wanted to promote reasoning and philanthropy and counteract superstition and religious influence in society. Weishaupt sought to change the way states were run in Europe, removing the influence of religion from government and giving people a new source of "enlightenment". It is believed that the first meeting of the Bavarian Illuminati took place on May 1, 1776 in a forest near Ingolstadt. Here five men laid down the rules that would govern the secret order. Eventually, the group's goals centered on influencing political decisions and disrupting institutions such as the monarchy and the Church. Some members of the Illuminati joined the Illuminati to recruit new members. A bird known as the "Owl of Minerva" (Minerva is the ancient Roman goddess of wisdom) eventually became her main symbol. How are the Illuminati connected to the Illuminati? The Illuminati are a fraternal order that developed from the guilds of stonemasons and cathedral builders of the Middle Ages. In some countries, notably the US, there has historically been much paranoia about the Illuminati - in fact, a single-issue political movement was formed in 1828 known as the Anti-Masonic Party. Due to the original Illuminati recruitment of Illuminati, the two groups have often been confused with one another. How did you join the Illuminati? To join the Illuminati, one had to have the full approval of the other members, possess wealth, and be of good standing in a suitable family. There was also a hierarchical system of Illuminati membership. After entering as a 'Novice' you progressed into a 'Minerval' and then an 'Enlightened Minerval', although this structure later became more complicated as 13 degrees of initiation are required to become a member. Did the Illuminati use rituals? They used rituals - most of which remain unknown - and pseudonyms were used to keep members' identities secret. However, the rituals we know (found in confiscated, secret papers) explain how novices could rise to a higher level within the Illuminati hierarchy: they had to make a report of all the books they owned, write a list of their weaknesses , and reveal the names of all the enemies they had. The novice would then promise to sacrifice personal interests for the good of society. What is the all seeing eye? The "Eye of Providence" - a symbol resembling an eye in a triangle - appears on churches around the world, as well as on Masonic buildings and the US one dollar bill. It has been associated not only with the Illuminati

THIS IS THE ILLUMINATI JOINING POINT TO BECOME ON OF US IN ONE DAY WHATSAPP ME ON +27790324557 TO GET RICH & CONTROL EVERYTHING FROM AFRICA, USA, UK EUROPE & ASIA Anywhere in the world, you are a businessman or woman, politician, musician or student and you want to be rich, famous and powerful in life, you are a businessman or artist , politician or pastor and want to become a great, powerful and famous in the world, join us to become one of our official members today. You are given an ideal opportunity to visit the Illuminati and their representatives upon completion of registration, no sacrifices of human lives are required, the Illuminati Brotherhood brings wealth and glory to life, you now have full access to eradicate poverty from your life . Only a member who has been initiated into the Illuminati Brotherhood has the authority to induct a member into the Church. Join us today from anywhere in the world and make your dreams come true. Once you become a member you will be rich and famous for the rest of your life The Illuminati were a secret society founded in Bavaria (now part of modern-day Germany) that existed from 1776 to 1785 - its members initially proclaimed themselves perfectibilists. Inspired by Enlightenment ideals, the group was founded by Adam Weishaupt, Professor of Canon Law. He wanted to promote reasoning and philanthropy and counteract superstition and religious influence in society. Weishaupt sought to change the way states were run in Europe, removing the influence of religion from government and giving people a new source of "enlightenment". It is believed that the first meeting of the Bavarian Illuminati took place on May 1, 1776 in a forest near Ingolstadt. Here five men laid down the rules that would govern the secret order. Eventually, the group's goals centered on influencing political decisions and disrupting institutions such as the monarchy and the Church. Some members of the Illuminati joined the Illuminati to recruit new members. A bird known as the "Owl of Minerva" (Minerva is the ancient Roman goddess of wisdom) eventually became her main symbol. How are the Illuminati connected to the Illuminati? The Illuminati are a fraternal order that developed from the guilds of stonemasons and cathedral builders of the Middle Ages. In some countries, notably the US, there has historically been much paranoia about the Illuminati - in fact, a single-issue political movement was formed in 1828 known as the Anti-Masonic Party. Due to the original Illuminati recruitment of Illuminati, the two groups have often been confused with one another. How did you join the Illuminati? To join the Illuminati, one had to have the full approval of the other members, possess wealth, and be of good standing in a suitable family. There was also a hierarchical system of Illuminati membership. After entering as a 'Novice' you progressed into a 'Minerval' and then an 'Enlightened Minerval', although this structure later became more complicated as 13 degrees of initiation are required to become a member. Did the Illuminati use rituals? They used rituals - most of which remain unknown - and pseudonyms were used to keep members' identities secret. However, the rituals we know (found in confiscated, secret papers) explain how novices could rise to a higher level within the Illuminati hierarchy: they had to make a report of all the books they owned, write a list of their weaknesses , and reveal the names of all the enemies they had. The novice would then promise to sacrifice personal interests for the good of society. What is the all seeing eye? The "Eye of Providence" - a symbol resembling an eye in a triangle - appears on churches around the world, as well as on Masonic buildings and the US one dollar bill. It has been associated not only with the Illuminati, but also with the Illuminati as a symbol of the group's control and surveillance of the world.

Gratitude is often considered an element of spirit or purpose. But what are we expected to be grateful for? Innovation calls for financial gains, promotions, and possessions to stoke the fires of gratitude. But kaizen invites us to be grateful for health, for our next breath, for the moments with a friend or colleague. When famous songwriter Warren Zevon was suffering from terminal cancer, David Letterman asked him what wisdom he gleaned from his illness. Zevon’s answer was pure kaizen: “Enjoy every sandwich.” Some quotes on service and gratitude to begin your exploration of kaizen: “I long to accomplish a great and noble task but it is my chief duty to accomplish small tasks as if they were great and noble.” —Helen Keller “We have to learn to live happily in the present moment, to touch the peace and joy that are available now.” —Thich Nhat Hanh, Buddhist Zen master “Strive not to be a success, but rather to be of value.” —Albert Einstein “I would rather have it said, ‘He lived usefully’ than ‘He died rich.’ ” —Benjamin Franklin

In his memoirs of the late 1940s and 50s, published after his death following the famous ‘umbrella assassination’ in London in 1978, the Bulgarian dissident writer Georgi Markov told a story that is emblematic of the postwar period – not only in his own country, but in Europe as a whole. It involved a conversation between one of his friends, who had been arrested for challenging a Communist official who had jumped the bread queue, and an officer of the Bulgarian Communist militia: ‘And now tell me who your enemies are?’ the militia chief demanded. K. thought for a while and replied: ‘I don’t really know, I don’t think I have any enemies.’ ‘No enemies!’ The chief raised his voice. ‘Do you mean to say that you hate nobody and nobody hates you?’ ‘As far as I know, nobody.’ ‘You are lying,’ shouted the Lieutenant-Colonel suddenly, rising from his chair. ‘What kind of a man are you not to have any enemies? You clearly do not belong to our youth, you cannot be one of our citizens, if you have no enemies! … And if you really do not know how to hate, we shall teach you! We shall teach you very quickly!’1 In a sense, the militia chief in this story is right – it was virtually impossible to emerge from the Second World War without enemies. There can hardly be a better demonstration than this of the moral and human legacy of the war. After the desolation of entire regions; after the butchery of over 35 million people; after countless massacres in the name of nationality, race, religion, class or personal prejudice, virtually every person on the continent had suffered some kind of loss or injustice. Even countries which had seen little direct fighting, such as Bulgaria, had been subject to political turmoil, violent squabbles with their neighbours, coercion from the Nazis and eventually invasion by one of the world’s new superpowers. Amidst all these events, to hate one’s rivals had become entirely natural. Indeed, the leaders and propagandists of all sides had spent six long years promoting hatred as an essential weapon in the quest for victory. By the time this Bulgarian militia chief was terrorizing young students at Sofia University, hatred was no longer a mere by-product of the war – in the Communist mindset it had been elevated to a duty.

Live in amazement We all have seen God’s goodness in some way. God opened a door, gave you a promotion, protected you on the freeway, and caused you to meet someone who has been a blessing. It was His hand of favor. Don’t let it become ordinary. We should live in amazing at what God has done. When I look at my children I think, “God, you’re amazing.” When I see Victoria, I think, “God, you’ve been good to me.” Driving up to my house, I think, “Lord, thank you for your favor.” Don’t let your miracles become so common that they don’t excite you anymore. I read about this famous surgeon who continued to go to work every day even into his late eighties. He loved medicine. His staff tried to get him to retire and take it easy, but he wouldn’t do it. He had invented a certain procedure that he had performed over ten thousand times. It seemed so routine and so ordinary. He’d done it again and again. The surgeon was asked in an interview if he ever grew tired of performing his procedure and if it ever got old. He said, “No, because I act like every operation is my very first one.” He was saying, “I don’t take for granted what God has allowed me to do. I don’t let it become so ordinary that I lose the awe.” What has God done for you? Do you have healthy children? Do you have people to love? Do you have a place to work? Do you realize your gifts and talents come from God? Do you recognize what seemed like a lucky break was God directing your steps? There are miracles all around us. Don’t take them for granted. Don’t lose the amazement of God’s works. Fan your flames. Stir up your gifts. Sometimes we hold back, thinking we’ll get excited when the next big thing comes along. Only then will we allow that spring back in our step. But I’ve learned if you aren’t happy where you are, you won’t get where you want to be. You need to sow a seed. Maybe nothing exciting is going on; perhaps you’re facing big challenges. You could easily grow discouraged and give up on your dreams. But when you go to work with a smile, give it your best, offer kindness to others, you are sowing a seed. God will take that seed and grow it to bring something exciting into your life. The scripture tells us God will take us from glory to glory and from victory to victory. You may be in between victories right now, but keep your passion and hold on to your enthusiasm. The good news is another victory is on its way, another level of glory and another level of God’s favor.

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 promoter pulled the van onto one of the little canal roads that circle the city centre. It was a very charming place and I saw a few names on store fronts I had heard of, like De Beers, the famous diamond dealers.

Descartes helped develop rationalism, the school of thought famously promoted by Spinoza, which was in opposition to Francis Bacon's empiricism.