Favour Related Quotes

I can explain myself: If you want to be safe, walk in the middle of the street. I’m not joking. You’ve been told to look both ways before crossing the street, and the sidewalk is your friend, right? Wrong. I’ve spent years walking sidewalks at night. I’ve looked around me when it was dark, when there were men following me, creeping out of alleyways, attempting to goad me into speaking to them and shouting obscenities at me when I wouldn’t, and I suddenly realised that the only place left to go was the middle of street. But why would I risk it? Because the odds are in my favour. In the States, someone is killed in a car accident on average every 12.5 minutes, while someone is raped on average every 2.5 minutes. Even when factoring in that, one, I am generously including ALL car-related accidents and not just those involving accidents, and two, that the vast majorities of rapes still go unreported […] And, thus, this is now the way I live my life: out in the open, in the middle of everything, because the middle of the street is actually the safest place to walk.

Honey, God loves you just as you are. As people who have been created by God, we are infinitely precious to Him because we are His creation. Regardless of our outward appearance, we are all made with that spiritual potential to relate directly to Him, spirit to Spirit... You may not look so favourably on your outward appearance, but when God looks at you, He sees His beautiful daughter. While God cares deeply about our own personal struggles with our outward appearances, whatever they may be, He cares even more for you. Your outward appearance does not change God’s acceptance of you, and it certainly does not change the way He feels about you.

Princes should devolve on others those matters that entail responsibility, and reserve to themselves those that relate to grace and favour.

Neoliberal theorists are, however, profoundly suspicious of democracy. Governance by majority rule is seen as a potential threat to individual rights and constitutional liberties. Democracy is viewed as a luxury, only possible under conditions of relative affluence coupled with a strong middle-class presence to guarantee political stability. Neoliberals therefore tend to favour governance by experts and elites.

The good historian, then, must be thus described: he must be fearless, uncorrupted, free, the friend of truth and of liberty; one who, to use the words of the comic poet, calls a fig a fig, and a skiff a skiff, neither giving nor withholding from any, from favour or from enmity, not influenced by pity, by shame, or by remorse; a just judge, so far benevolent to all as never to give more than is due to any in his work; a stranger to all, of no country, bound only by his own laws, acknowledging no sovereign, never considering what this or that man may say of him, but relating faithfully everything as it happened.

1. Bangladesh.... In 1971 ... Kissinger overrode all advice in order to support the Pakistani generals in both their civilian massacre policy in East Bengal and their armed attack on India from West Pakistan.... This led to a moral and political catastrophe the effects of which are still sorely felt. Kissinger’s undisclosed reason for the ‘tilt’ was the supposed but never materialised ‘brokerage’ offered by the dictator Yahya Khan in the course of secret diplomacy between Nixon and China.... Of the new state of Bangladesh, Kissinger remarked coldly that it was ‘a basket case’ before turning his unsolicited expertise elsewhere. 2. Chile.... Kissinger had direct personal knowledge of the CIA’s plan to kidnap and murder General René Schneider, the head of the Chilean Armed Forces ... who refused to countenance military intervention in politics. In his hatred for the Allende Government, Kissinger even outdid Richard Helms ... who warned him that a coup in such a stable democracy would be hard to procure. The murder of Schneider nonetheless went ahead, at Kissinger’s urging and with American financing, just between Allende’s election and his confirmation.... This was one of the relatively few times that Mr Kissinger (his success in getting people to call him ‘Doctor’ is greater than that of most PhDs) involved himself in the assassination of a single named individual rather than the slaughter of anonymous thousands. His jocular remark on this occasion—‘I don’t see why we have to let a country go Marxist just because its people are irresponsible’—suggests he may have been having the best of times.... 3. Cyprus.... Kissinger approved of the preparations by Greek Cypriot fascists for the murder of President Makarios, and sanctioned the coup which tried to extend the rule of the Athens junta (a favoured client of his) to the island. When despite great waste of life this coup failed in its objective, which was also Kissinger’s, of enforced partition, Kissinger promiscuously switched sides to support an even bloodier intervention by Turkey. Thomas Boyatt ... went to Kissinger in advance of the anti-Makarios putsch and warned him that it could lead to a civil war. ‘Spare me the civics lecture,’ replied Kissinger, who as you can readily see had an aphorism for all occasions. 4. Kurdistan. Having endorsed the covert policy of supporting a Kurdish revolt in northern Iraq between 1974 and 1975, with ‘deniable’ assistance also provided by Israel and the Shah of Iran, Kissinger made it plain to his subordinates that the Kurds were not to be allowed to win, but were to be employed for their nuisance value alone. They were not to be told that this was the case, but soon found out when the Shah and Saddam Hussein composed their differences, and American aid to Kurdistan was cut off. Hardened CIA hands went to Kissinger ... for an aid programme for the many thousands of Kurdish refugees who were thus abruptly created.... The apercu of the day was: ‘foreign policy should not he confused with missionary work.’ Saddam Hussein heartily concurred. 5. East Timor. The day after Kissinger left Djakarta in 1975, the Armed Forces of Indonesia employed American weapons to invade and subjugate the independent former Portuguese colony of East Timor. Isaacson gives a figure of 100,000 deaths resulting from the occupation, or one-seventh of the population, and there are good judges who put this estimate on the low side. Kissinger was furious when news of his own collusion was leaked, because as well as breaking international law the Indonesians were also violating an agreement with the United States.... Monroe Leigh ... pointed out this awkward latter fact. Kissinger snapped: ‘The Israelis when they go into Lebanon—when was the last time we protested that?’ A good question, even if it did not and does not lie especially well in his mouth. It goes on and on and on until one cannot eat enough to vomit enough.

Although relatively speaking the right hemisphere takes a more pessimistic view of the self, it is also more realistic about it.457 There is evidence that (a) those who are somewhat depressed are more realistic, including in self-evaluation; and, see above, that (b) depression is (often) a condition of relative hemisphere asymmetry, favouring the right hemisphere.458 Even schizophrenics have more insight into their condition in proportion to the degree that they have depressive symptoms.459 The evidence is that this is not because insight makes you depressed, but because being depressed gives you insight.

Women are the most spectacular instance of this. After a period of independence that came with the spread of Christianity, they were relegated to a lower order. This is all the more interesting because the gospel and the first church were never hostile to women nor treated them as minors, and the situation of women in the Roman empire (particularly in the East) was relatively favourable. In spite of this, when Christianity became a power or authority, this worked against women. A strange perversion, yet fully understandable when we allow that women represent precisely the most innovative elements in Christianity: grace, love, charity, a concern for living creatures, nonviolence, an interest in little things, the hope of new beginnings - the very elements that Christianity was setting aside in favor of glory and success.

The peculiarity of the evidence of mathematical truths is, that all the argument is on one side. There are no objections, and no answers to objections. But on every subject on which difference of opinion is possible, the truth depends on a balance to be struck between two sets of confliting reasons. Even in natural philosophy, there is always some other explanation possible of the same facts; some geocentric theory instead of heliocentric, some phlogiston instead of oxygen; and it has to be shown why that other theory cannot be the true on: and until this is shown, and until we know how it is shown, we do not understand the grounds of our opinion. But when we turn to subjects infinitely more complicated, to morals, religion, politics, social relations, and the business of life, three-fourths of the arguments for every disputed opinion consist in dispelling the appearances which favour some opinion different from it.

Investors look at economic fundamentals; traders look at each other; ‘quants’ look at the data. Dealing on the basis of historic price series was once described as technical analysis, or chartism (and there are chartists still). These savants identify visual patterns in charts of price data, often favouring them with arresting names such as ‘head and shoulders’ or ‘double bottoms’. This is pseudo-scientific bunk, the financial equivalent of astrology. But more sophisticated quantitative methods have since proved profitable for some since the 1970s’ creation of derivative markets and the related mathematics. Profitable

Respect is not an obligation nor a favour, it takes a bigger person to give or show some whether it is returned or not.

The advice of etiquette experts on dealing with unwanted invitations, or overly demanding requests for favours, has always been the same: just say no. That may have been a useless mantra in the war on drugs, but in the war on relatives who want to stay for a fortnight, or colleagues trying to get you to do their work for them, the manners guru Emily Post’s formulation – ‘I’m afraid that won’t be possible’ – remains the gold standard. Excuses merely invite negotiation. The comic retort has its place (Peter Cook: ‘Oh dear, I find I’m watching television that night’), and I’m fond of the tautological non-explanation (‘I can’t, because I’m unable to’). But these are variations on a theme. The best way to say no is to say no. Then shut up.

She discovered in a series of beautifully executed researches the fundamental distinction between carbons that turned on heating into graphite and those that did not. Further she related this difference to the chemical constitution of the molecules from which carbon was made. She was already a recognized authority in industrial physico-chemistry when she chose to abandon this work in favour of the far more difficult and more exciting fields of biophysics. {Bernal on the death of scientist Rosalind Franklin}

I mention this industry the more particularly and the more freely, tho' it seems to be talking in my own praise, that those of my posterity, who shall read it, may know the use of that virtue, when they see its effects in my favour throughout this relation. George

As I was editing this chapter, a survey of more than thirty-five hundred Australian surgeons revealed a culture rife with bullying, discrimination, and sexual harassment, against women especially (although men weren’t untouched either). To give you a flavor of professional life as a woman in this field, female trainees and junior surgeons “reported feeling obliged to give their supervisors sexual favours to keep their jobs”; endured flagrantly illegal hostility toward the notion of combining career with motherhood; contended with “boys’ clubs”; and experienced entrenched sexism at all levels and “a culture of fear and reprisal, with known bullies in senior positions seen as untouchable.”68 I came back to this chapter on the very day that news broke in the state of Victoria, Australia, where I live, of a Victorian Equal Opportunity and Human Rights Commission report revealing that sexual discrimination and harassment is also shockingly prevalent in the Victorian Police, which unlawfully failed to provide an equal and safe working environment.69 I understand that attempts to identify the psychological factors that underlie sex inequalities in the workplace are well-meaning. And, of course, we shouldn’t shy away from naming (supposedly) politically unpalatable causes of those inequalities. But when you consider the women who enter and persist in highly competitive and risky occupations like surgery and policing—despite the odds stacked against them by largely unfettered sex discrimination and harassment—casual scholarly suggestions that women are relatively few in number, particularly in the higher echelons, because they’re less geared to compete in the workplace, start to seem almost offensive. Testosterone

A lot of men think they are doing women a favour by asking for her hand in marriage, but lets think about this : She changes her name, changes her home, leaves her family, moves in with you, builds a home with you, gets pregnant for you, pregnancy changes her body, she gets fat, almost gives up in the labour room due to the unbearable pains of child birth, even the kids she delivers bear your name. .. Till the day she dies... Everything she does, (cooking, cleaning your house, taking care of your parents, bringing up your children, earning, advising you, ensuring you can be relaxed, maintaining all family relations, everything that benefit you..... Sometimes at the cost of her own health, hobbies and beauty. .. So who is really doing whom a favor? Dear men appreciate the women in your lives always, because it is not easy to be a woman. *Being a woman is priceless *

We shall best understand the probable course of natural selection by taking the case of a country undergoing some physical change, for instance, of climate. The proportional numbers of its inhabitants would almost immediately undergo a change, and some species might become extinct. We may conclude, from what we have seen of the intimate and complex manner in which the inhabitants of each country are bound together, that any change in the numerical proportions of some of the inhabitants, independently of the change of climate itself, would most seriously affect many of the others. If the country were open on its borders, new forms would certainly immigrate, and this also would seriously disturb the relations of some of the former inhabitants. Let it be remembered how powerful the influence of a single introduced tree or mammal has been shown to be. But in the case of an island, or of a country partly surrounded by barriers, into which new and better adapted forms could not freely enter, we should then have places in the economy of nature which would assuredly be better filled up, if some of the original inhabitants were in some manner modified; for, had the area been open to immigration, these same places would have been seized on by intruders. In such case, every slight modification, which in the course of ages chanced to arise, and which in any way favoured the individuals of any of the species, by better adapting them to their altered conditions, would tend to be preserved; and natural selection would thus have free scope for the work of improvement.

Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed.

I am as firmly convinced that religions do harm as I am that they are untrue. The harm that is done by a religion is of two sorts, the one depending on the kind of belief which it is thought ought to be given to it, and the other upon the particular tenets believed. As regards the kind of belief: it is thought virtuous to have faith - that is to say, to have a conviction which cannot be shaken by contrary evidence. Or, if contrary evidence might induce doubt, it is held that contrary evidence must be suppressed. On such grounds the young are not allowed to hear arguments, in Russia, in favour of Capitalism, or, in America, in favour of Communism. This keeps the faith of both intact and ready for internecine war. The conviction that it is important to believe this or that, even if a free inquiry would not support the belief, is one which is common to almost all religions and which inspires all systems of State education. The consequence is that the minds of the young are stunted and are filled with fanatical hostility both to those who have other fanaticisms, and, even more virulently, to those who object to all fanaticisms.

This is the history of governments, - one man does something which is to bind another. A man who cannot be acquainted with me, taxes me; looking from afar at me, ordains that a part of my labour shall go to this or that whimsical end, not as I, but as he happens to fancy. Behold the consequence. Of all debts, men are least willing to pay the taxes. What a satire is this on government! Everywhere they think they get their money's worth, except for these. Hence, the less government we have, the better, - the fewer laws, and the less confided power. The antidote to this abuse of formal Government, is, the influence of private character, the growth of the Individual; the appearance of the principal to supersede the proxy; the appearance of the wise man, of whom the existing government, is, it must be owned, but a shabby imitation. That which all things tend to educe, which freedom, cultivation, intercourse, revolutions, go to form and deliver, is character; that is the end of nature, to reach unto this coronation of her king. To educate the wise man, the State exists; and with the appearance of the wise man, the State expires. The appearance of character makes the State unnecessary. The wise man is the State. He needs no army, fort, or navy, - he loves men too well; no bribe, or feast, or palace, to draw friends to him; no vantage ground, no favourable circumstance. He needs no library, for he has not done thinking; no church, for he is a prophet; no statute book, for he has the lawgiver; no money, for he is value; no road, for he is at home where he is; no experience, for the life of the creator shoots through him, and looks from his eyes. He has no personal friends, for he who has the spell to draw the prayer and piety of all men unto him, needs not husband and educate a few, to share with him a select and poetic life. His relation to men is angelic; his memory is myrrh to them; his presence, frankincense and flowers.

Apple raised $17 billion in a bond offering in 2013. Not to invest in new products or business lines, but to pay a dividend to stockholders. The company is awash with cash, but much of that money is overseas, and there would be a tax charge if it were repatriated to the USA. For many other companies, the tax-favoured status of debt relative to equity encourages financial engineering. Most large multinational companies have corporate and financial structures of mind-blowing complexity. The mechanics of these arrangements, which are mainly directed at tax avoidance or regulatory arbitrage, are understood by only a handful of specialists. Much of the securities issuance undertaken by Goldman Sachs was not ‘helping companies to grow’ but represented financial engineering of the kind undertaken at Apple. What

We are fundamentally interested in natural selection, therefore in the differential survival of replicating entities such as genes. Genes are favoured or disfavoured relative to their alleles as a consequence of their phenotypic effects upon the world. Some of these phenotypic effects may be incidental consequences of others, and have no bearing on the survival chances, one way or the other, of the genes concerned.

So do yourself a favour. Go away and hide somewhere while you lick your wounds. Enjoy your friends and your family, and wait until you’ve recovered a bit before you start looking for a new partner. And when you do, try to pick someone whose scars are relatively well-healed too – because of course this works the other way round as well. That way you can both see each other as you really are, and start your relationship the way you want to continue it.

The sentiment that is very inappropriately named quality is fresh, strong, alert, precisely because it is not, in fact, a sentiment of equality and is not related to any abstraction, as a few naive “intellectuals” still believe; but because it is related to the direct interests of individuals who are bent on escaping certain inequalities not in their favour, and setting up new inequalities that will be in their favour, that latter being their chief concern.

When do you wish to go?” “Early to-morrow morning, sir.” “Well, you must have some money; you can’t travel without money, and I daresay you have not much: I have given you no salary yet. How much have you in the world, Jane?” he asked, smiling. I drew out my purse; a meagre thing it was. “Five shillings, sir.” He took the purse, poured the hoard into his palm, and chuckled over it as if its scantiness amused him. Soon he produced his pocket-book: “Here,” said he, offering me a note; it was fifty pounds, and he owed me but fifteen. I told him I had no change. “I don’t want change; you know that. Take your wages.” I declined accepting more than was my due. He scowled at first; then, as if recollecting something, he said— “Right, right! Better not give you all now: you would, perhaps, stay away three months if you had fifty pounds. There are ten; is it not plenty?” “Yes, sir, but now you owe me five.” “Come back for it, then; I am your banker for forty pounds.” “Mr. Rochester, I may as well mention another matter of business to you while I have the opportunity.” “Matter of business? I am curious to hear it.” “You have as good as informed me, sir, that you are going shortly to be married?” “Yes; what then?” “In that case, sir, Adèle ought to go to school: I am sure you will perceive the necessity of it.” “To get her out of my bride’s way, who might otherwise walk over her rather too emphatically? There’s sense in the suggestion; not a doubt of it. Adèle, as you say, must go to school; and you, of course, must march straight to—the devil?” “I hope not, sir; but I must seek another situation somewhere.” “In course!” he exclaimed, with a twang of voice and a distortion of features equally fantastic and ludicrous. He looked at me some minutes. “And old Madam Reed, or the Misses, her daughters, will be solicited by you to seek a place, I suppose?” “No, sir; I am not on such terms with my relatives as would justify me in asking favours of them—but I shall advertise.

seemed to her that such a one abdicated all claim to enjoy the fruits of those friendly relations with people of good position which prudent parents cultivate and store up for their children’s benefit, for my great-aunt had actually ceased to ‘see’ the son of a lawyer we had known because he had married a ‘Highness’ and had thereby stepped down — in her eyes — from the respectable position of a lawyer’s son to that of those adventurers, upstart footmen or stable-boys mostly, to whom we read that queens have sometimes shewn their favours.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

It is frequently urged that it is necessary to create a public feeling in favour of the full and unchecked mental development of women. Such an argument overlooks the fact that 'emancipation,' the 'woman question,' 'women's rights movements,' are no new things in history, but have always been with us, although with varying prominence at different times in history. It also largely exaggerates the difficulties men place in the way of the mental development of women, especially at the present time. Furthermore it neglects the fact that at the present time it is not the true woman who clamours for emancipation, but only the masculine type of woman, who misconstrues her own character and the motives that actuate her when she formulates her demands in the name of woman. As has been the case with every other movement in history, so also it has been with the contemporary woman's movement. Its originators were convinced that it was being put forward for the first time, and that such a thing had never been thought of before. They maintained that women had hitherto been held in bondage and enveloped in darkness by man, and that it was high time for her to assert herself and claim her natural rights. But the prototype of this movement, as of other movements, occurred in the earliest times. Ancient history and medieval times alike give us instances of women who, in social relations and intellectual matters, fought for such emancipation, and of male and female apologists of the female sex. It is totally erroneous to suggest that hitherto women have had no opportunity for the undisturbed development of their mental powers.

To get her out of my bride’s way, who might otherwise walk over her rather too emphatically? There’s sense in the suggestion; not a doubt of it. Adèle, as you say, must go to school; and you, of course, must march straight to—the devil?” “I hope not, sir; but I must seek another situation somewhere.” “In course!” he exclaimed, with a twang of voice and a distortion of features equally fantastic and ludicrous. He looked at me some minutes. “And old Madam Reed, or the Misses, her daughters, will be solicited by you to seek a place, I suppose?” “No, sir; I am not on such terms with my relatives as would justify me in asking favours of them—but I shall advertise.” “You shall walk up the pyramids of Egypt!” he growled. “At your peril you advertise! I wish I had only offered you a sovereign instead of ten pounds. Give me back nine pounds, Jane; I’ve a use for it.” “And so have I, sir,” I returned, putting my hands and my purse behind me. “I could not spare the money on any account.” “Little niggard!” said he, “refusing me a pecuniary request! Give me five pounds, Jane.” “Not five shillings, sir; nor five pence.” “Just let me look at the cash.” “No, sir; you are not to be trusted.

Maastricht had three significant side-effects. One of them was the unforeseen boost it gave to NATO. Under the restrictive terms of the Treaty it was clear (as the French at least had intended) that the newly liberated countries of eastern Europe could not possibly join the European Union in the immediate future—neither their fragile legal and financial institutions nor their convalescent economies were remotely capable of operating under the strict fiscal and other regulations the Union’s members had now imposed upon all present and future signatories. Instead, it was suggested in the corridors of Brussels that Poland, Hungary and their neighbours might be offered early membership of NATO as a sort of compensation: an interim prize. The symbolic value of extending NATO in this way was obviously considerable, which is why it was immediately welcomed in the new candidate member-states. The practical benefits were less obvious (unlike the damage to relations with Moscow which was real and immediate). But because Washington had reasons of its own for favouring the expansion of the North Atlantic Defense community, a first group of central European nations was duly admitted to NATO a few years later.

I think it would be true to say that every boy in the school hated and feared her. Yet we all fawned on her in the most abject way, and the top layer of our feelings towards her was a sort of guilt-stricken loyalty. Bingo, although the discipline of the school depended more on her than on Sim, hardly pretended to dispense justice. She was frankly capricious. An act which might get you a caning one day, might next day be laughed off as a boyish prank, or even commended because it “showed you had guts.” There were days when everyone cowered before those deepset, accusing eyes, and there were days when she was like a flirtatious queen surrounded by courtier-lovers, laughing and joking, scattering largesse, or the promise of largesse (“And if you win the Harrow History Prize I’ll give you a new case for your camera!”), and occasionally even packing three or four favoured boys into her Ford car and carrying them off to a teashop in town, where they were allowed to buy coffee and cakes. Bingo was inextricably mixed up in my mind with Queen Elizabeth, whose relations with Leicester and Essex and Raleigh were intelligible to me from a very early age. A word we all constantly used in speaking of Bingo was “favour.

I knew that the whole stupid family were in a combination to do my business for me. I told thee that they were all working for me, like so many underground moles; and still more blind than the moles are said to be, unknowing that they did so. I myself, the director of their principal motions; which falling in with the malice of their little hearts, they took to be all their own. Did I say my joy was perfect?-Oh no- It receives some abatement from my disgusted pride. For how can I endure to think that I owe more to her relation's persecutions than to her favour for me? -Or even, as far as I know, to her preference of me to another man? But let me not indulge this thought. Were I to do so, it might cost my charmer dear- Let me rejoice that she has passed the Rubicon: that she cannot return: that, as I have ordered it, the flight will appear to the implacables to be altogether with her own consent: and that if I doubt her love, I can put her to trials as mortifying to her niceness, as glorious to my pride- For, let me tell thee, dearly as I love her, if I thought there was but the shadow of a doubt in her mind whether she preferred me to any man living, I would show her no mercy. Take care!- Take care, oh beloved of my soul: for jealous is the heart in which love has erected a temple to thee.

In my thirty years as a judge I have only ever pronounced in favour of the death penalty." "And don't you think," I asked him, "that you might have some reason to reproach yourself for the deaths of these people – as you would with a murder?" "Goodness!" he said. "Must we dwell on this?" "But," I told him, "this is nonetheless what polite society would call an absolute horror." "Oh," he replied, "one must learn to accept the horror of anything that makes one hard, and for one very simple reason – which is that this thing, however appalling you would like to think it might be, is no longer horrifying for you the moment it makes you come; it only remains so therefore in other people's eyes, but who can tell me that the opinions of others – which are almost always wrong on every score – are not equally so on this one? Nothing," he continued, "is fundamentally good or fundamentally bad – everything is simply relative to our customs, opinions and prejudices. Once this point is established, it is entirely possible that something perfectly indifferent in its own right might nevertheless seem contemptible in your eyes and yet most delightful in mine; and the moment I develop a liking for it – as difficult as it may be to determine its true worth – the moment it amuses me, would I not be mad to deprive myself of it just because you disapprove?

It is under the influence of such romantic ideas that individualism is still identified with egoism, as it was by Plato, and altruism with collectivism (i.e. with the substitution of group egoism for the individualist egoism). But this bars the way even to a clear formulation of the main problem, the problem of how to obtain a sane appreciation of one’s own importance in relation to other individuals. Since it is felt, and rightly so, that we have to aim at something beyond our own selves, something to which we can devote ourselves, and for which we may make sacrifices, it is concluded that this must be the collective, with its ‘historical mission’. Thus we are told to make sacrifices, and, at the same time, assured that we shall make an excellent bargain by doing so. We shall make sacrifices, it is said, but we shall thereby obtain honour and fame. We shall become ‘leading actors’, heroes on the Stage of History; for a small risk we shall gain great rewards. This is the dubious morality of a period in which only a tiny minority counted, and in which nobody cared for the common people. It is the morality of those who, being political or intellectual aristocrats, have a chance of getting into the textbooks of history. It cannot possibly be the morality of those who favour justice and equalitarianism; for historical fame cannot be just, and it can be attained only by a very few. The countless number of men who are just as worthy, or worthier, will always be forgotten.

As soon as we study animals — not in laboratories and museums only, but in the forest and the prairie, in the steppe and the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: “Who are the fittest: those who are continually at war with each other, or those who support one another?” we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development of intelligence and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle, but that, as a factor of evolution, it most probably has a far greater importance, inasmuch as it favours the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.

I must at this point reiterate my strong objection to being asked to fill in forms in which I have to tick a box labelling my 'race' or 'ethnicity', and voice my strong support for Lewontin's statement that racial classification can be actively destructive of social and human relations - especially when people use racial classification as a way of treating people differently, whether through negative or positive discrimination. To tie a racial label to somebody is informative in the sense that it tells you more than one thing about them. It might reduce your uncertainty about the colour of their hair, the colour of their skin, the straightness of their hair, the shape of their eye, the shape of their nose and how tall they are. But there is no reason to suppose that it tells you anything about how well-qualified they are for a job. And even in the unlikely event that it did reduce your statistical uncertainty about their likely suitability for some particular job, it would still be wicked to use racial labels as a basis for discrimination when hiring somebody. Choose on the basis of ability, and if, having done so, you end up with an all-black sprinting team, so be it. You have not practised racial discrimination in arriving at this conclusion... Discriminating against individuals purely on the basis of a group to which they belong is, I am inclined to think, always evil. There is near-universal agreement today that the apartheid laws of South Africa were evil. Positive discrimination in favour of 'minority' students on American campuses can fairly, in my opinion, be attacked on the same grounds as apartheid. Both treat people as representative of groups rather than as individuals in their own right. Positive discrimination is sometimes justified as redressing centuries of injustice. But how can it be just to pay back a single individual today for the wrongs done by long-dead members of a plural group to which he belongs?

In fact, properly speaking, no parish priest has any convictions on politics. At the back of his mind, he regards the state as an enemy that has usurped the temporal power of the Pope. Being an enemy, the state must be exploited as much as possible and without any qualms of conscience. Because of this innate and perhaps unconscious hostility to the state as an institution, the parish priest cannot see that it is the duty of a citizen to endeavour to make political life as morally clean as possible. He cannot see that the community as a whole must always come into the forefront of every citizen's political consciousness and that personal interests must be sacrificed to the interests of the nation. No. The parish priest regards himself as the commander of his parish, which he is holding for His Majesty the Pope. Between himself and the Pope there is the Bishop, acting, so to speak, as the Divisional Commander. As far as the Civil Power is concerned, it is a semi-hostile force which must be kept in check, kept in tow, intrigued against and exploited, until that glorious day when the Vicar of Christ again is restored to his proper position as the ruler of the earth and the wearer of the Imperial crown. This point of view helps the parish priest to adopt a very cold-blooded attitude towards Irish politics. He is merely either for or against the government. If he has a relative in a government position, he is in favour of the government. If he has a relative who wants a position and cannot get it, then he is against the government. But his support of the government is very precarious and he makes many visits to Dublin and creeps up back stairs into ministerial offices, cajoling and threatening. He is most commonly seen making a cautious approach to the Education Office, where he has all sorts of complaints to lodge and all sorts of suggestions to make. Every book recommended by the education authorities for the schools is examined by him, and if he finds a single idea in any of them that might be likely to inspire thought of passion, then he is up in arms at once. Like an army of black beetles on the march, he and his countless brothers invade Dublin and lay siege to the official responsible. Woe to that man.

Probably the most important development in materials during the last few years has been that made by the plant geneticists who have been breeding fast-growing varieties of commercial timbers. Thus varieties of Pinus radiata (Weymouth pine) are now being planted which, in favourable conditions, will increase in diameter by up to 12 centimetres per year and may be fit for felling, as mature timber, in six years. So there is a good prospect of timber becoming a crop which can be grown on a short time-cycle. Nearly all the energy which is needed to make it grow is provided, free, by the sun. Presumably, when one has finished with a timber structure, it could be burnt to yield up most of the energy which it has collected while it was growing. This is, of course, in no way true of steel or concrete. Again, timber used to need lengthy and expensive seasoning in heated kilns, which used up a good deal of energy. As a result of recent research it is now possible to season sizeable soft-wood scantlings in twenty-four hours, at a very low cost. These are very important developments in relation to structures and to the world energy situation,

The description of Ziusudu has also great interest in furnishing us with a close parallel to the piety of Noah in the Hebrew Versions. For in the Gilgamesh Epic and in Berossus this feature of the story is completely absent. We are there given no reason why Ut-napishtim was selected by Ea, nor Xisuthros by Kronos. For all that those versions tell us, the favour of each deity might have been conferred arbitrarily, and not in recognition of, or in response to, any particular quality or action on the part of its recipient. The Sumerian Version now restores the original setting of the story and incidentally proves that, in this particular, the Hebrew Versions have not embroidered a simpler narrative for the purpose of edification, but have faithfully reproduced an original strand of the tradition.

Much of our internal heat is generated by dissipating the proton gradient across the mitochondrial membranes (see page 183). Since the proton gradient can either power ATP production or heat production, we are faced with alternatives: any protons dissipated to produce heat cannot be used to make ATP. (As we saw in Part 2, the proton gradient has other critical functions too, but if we assume that these remain constant, they don’t affect our argument.) If 30 per cent of the proton gradient is used to produce heat, then no more than 70 per cent can be used to produce ATP. Wallace and colleagues realized that this balance could plausibly shift according to the climate. People living in tropical Africa would gain from a tight coupling of protons to ATP production, so generating less internal heat in a hot climate, whereas the Inuit, say, would gain by generating more internal heat in their frigid environment, and so would necessarily generate relatively little ATP. To compensate for their lower ATP production, they would need to eat more. Wallace set out to find any mitochondrial genes that might influence the balance between heat production and ATP generation, and found several variants that plausibly affected heat production (by uncoupling electron flow from proton pumping). The variants that produced the most heat were favoured in the Arctic, as expected, while those that produced the least were found in Africa.

The development of the 'New British History' (or preferably 'Archipelagic History') in the late twentieth century also lends itself to the study of the Northumbrian kingdom. The approach promotes the comparison, and tracing of contacts, between England, Wales, Scotland and Ireland. It has been criticised for a focus on 'anglicisation', that is the extension of English power across the archipelago. Such an approach would indeed be problematic in relation to the tenth century, when English dominance was more of an aspiration than a reality, and even more so for the heyday of the autonomous Northumbrian kingdom. In contrast, my book investigates influences travelling in the other direction, those emanating from the Gaelic world. I therefore favour a version of the Archiplagic approach in which influences travel in numerous directions, and the various communities 'interact so as to modify the conditions of each other's existence'.

And he is not at an age right for renunciation; he has not even entered the stage of the householder, as befits a well educated man; he has not therefore paid back his dues to the gods and to his ancestral spirits and to his fellowmen. Bound by these dues where can he go now? He has no experience at all of women and consequently of samsara. He has not therefore attained any of the purusharthas of life, namely dharma, artha and kama. He has not even rendered personal service to his parents to ensure their comfort. He has not helped his loving relations, nor endowed his dear friends with wealth, nor honoured the wise. He has not shared his wealth with his dependants nor fulfilled the desires of those begging for favours. "He has not founded his lineage by begetting sons and grandsons. Nor has he performed any great sacrificial rituals. He has not given generous gifts nor fulfilled his obligations of hospitality. He has not done his duty by this world. He has not adorned the earth with dams, wells and water distributing centres, with palaces, ponds and groves. Above all he has not still spread his fame far and wide which alone would live on till the end of the world.

The problems of European auto-and steelmakers relate primarily to a fall in demand as opposed to any recent overbuilding of domestic capacity in more favourable macroeconomic conditions. Other industries have suffered from disruptive new technologies or business models which have left legacy companies struggling to cope. Flag-carrier airlines, saddled with outdated employment contracts and national champion status, have suffered greatly from the growth of unencumbered low cost carriers. The CEO of struggling SAS in Scandinavia recently bemoaned the lack of a Chapter 11 process in Europe. Perhaps he is jealous of a system which in the US has led to the anti-Darwinian outcome of the survival of the least fit!

mediator is one who interposes between two parties at variance, to procure a reconciliation. Before the fall, there was no need of a mediator between God and man; for, though there was an infinite distance in nature, yet, there was no variance between these parties. But upon the fall the case was altered; God was dishonoured, and highly offended; man was alienated from God, and subjected to his judicial displeasure; and as man was unable to satisfy the claims of the divine law which he had violated, if he was to be restored to the favour of his offended sovereign, the interposition of another person was requisite, to atone for his guilt, and lay the foundation of peace. This is the office and work assigned to Jesus Christ, the one mediator between God and man; and the present section relates to his divine appointment to this office, and the donation of a people to him as his seed.

American Airlines +1*855*653*5006 Contact Number American Airlines Contact Number +1*855*653*5006 is viewed as the most favoured carrier for air travel on the planet at this moment. American Airlines offer a broad scope of administrations to its travellers and interfaces with practically every one of the significant urban communities on the planet. To make American Airlines reservations, individuals will generally search for the American Airlines Contact Number. The meaning of admittance to reservation telephone numbers is extremely high as it gives the client an extra choice to book their flight tickets other than the carrier site. To reach out to the American Airlines client care and reservation you want to have the entrance through telephone numbers which are accessible on the web. Our point here is to make it accessible for you at only one spot. American Airlines reservations has made simple for the client going onto the site for flight tickets booking. For the need of American Airlines Contact Number, you should known why precisely you really want it. Why You Want American Airlines Contact Number? For flight booking and reservation related to query, you can contact American Airlines Contact Number +1*855*653*5006 through their reservations phone number. You will be contacted by their representative and assist you to resolve any kind of issues related to American Airlines Contact Number. In such case, American Airlines Contact Number proves to be valuable for the customers who intend to book their flight tickets via American Airlines. With American Airlines Contact Number, you will be able to get your query resolved any time of the day. It is good to know that you’re just a call away.

What is the sum of not recognizing the tremendous need for self reflection of all entities of our time. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. Let's be thankful, for nature lead us to solution. In this case, the birds.

What is the sum of not recognizing the tremendous need for self reflection of all entities in our times. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. And, to recognize those primitive tendencies of an elevated ego. Let's be thankful, for nature inspire many solutions.

Typically, Westerners are lured by money, sexual favours and the excitement of clandestine operations. Money appears to be the most common bait for those Westerners, judging by the cases that have become public. A target might be offered a modest sum for a short ‘white paper’ on, for example, US–China trade relations. Once payment for information has been normalised, larger payments and requests for confidential information are made, until the line has been crossed into illegality. In the case of commercial secrets, the target, such as an engineer at a high-tech US company, might be offered a trip with expenses paid plus a stipend to give a lecture at a university in China.

Where the Port-Royal Grammars of the seventeenth century (see below) proposed universal linguistic categories on the basis of those found in the Classical languages, the North American Descriptivists of the twentieth century celebrated linguistic relativity, i.e. the view that each language conceptualizes the world in its own way. The pendulum was to swing back in favour of universalism with the publication of Chomsky’s Syntactic Structures in 1957 (see Chapter 8), heralding the emergence of the generative paradigm, which started from the belief that human beings are innately equipped to learn language, and that therefore at an underlying level all languages must be structurally similar.

I am interested only in the relations of a people to the rearing of the individual man, and among the Greeks the conditions were unusually favourable for the development of the individual; not by any means owing to the goodness of the people, but because of the struggles of their evil instincts. With the help of favourable measures great individuals might be reared who would be both different from and higher than those who heretofore have owed their existence to mere chance. Here we may still be hopeful: in the rearing of exceptional men.

Long dismissed as ideological representatives of the dominant powers, liberal economists have never experienced the pessimism of many modern Marxists regarding economic development of the periphery. It has come as something of a shock to Marxian writers that the empirical evidence on economic growth in the periphery since the Second World War has borne out much of the liberal case. Those countries which adopted strategies of export-oriented growth have achieved the most spectacular performance, while countries favouring self-sufficiency have done relatively poorly. Countries which have resisted distorting market prices have out-performed the heavily interventionist backward economies, which have in varying degrees emulated the Soviet model and and replaced economic mechanisms with direct controls and administrative allocation.

However, with improvements in medical knowledge will come new ethical conundrums. Ethicists and legal experts are already wrestling with the thorny issue of privacy as it relates to DNA. Would insurance companies be entitled to ask for our DNA scans and to raise premiums if they discover a genetic tendency to reckless behaviour? Would we be required to fax our DNA, rather than our CV, to potential employers? Could an employer favour a candidate because his DNA looks better? Or could we sue in such cases for ‘genetic discrimination’? Could a company that develops a new creature or a new organ register a patent on its DNA sequences? It is obvious that one can own a particular chicken, but can one own an entire species?

The highly developed system of honorific registers in Japanese, for example, reflects a socially stratified society in which relative social status is important, but it may also lead one to think of that social organization as in some way ‘natural’, or at least, disincline one to question it. Speakers of a language that insists on feminine and masculine personal forms may be more accepting of gender roles in society than speakers of a language which does not. Wierzbicka notes that attempts by Polish communist governments to discourage use of the gendered address forms pan/pani (‘sir/madam’) in favour of the second person plural wy foundered because the genderless form sounded cold and impolite:

The Pāli canon that the Buddhist tradition of Ceylon and South East Asia presents us with appears to be basically the Tipiṭaka that the compilers of the commentaries had before them in the fifth and sixth centuries CE. The Pāli tradition itself records that the texts of the canon at first existed only orally and were committed to writing at a relatively late date, some time during the first century BCE. On the basis of this tradition – and scholars have generally looked upon it quite favourably – we may be justified in concluding that the Pāli canon as we have it is substantially as it was written down at that time. Presumably this canon was brought to Ceylon from India at some earlier date, possibly by Mahinda, who, according to the Pāli tradition, came to Ceylon some time during the reign of Asoka. This tradition may have a kind of corroboration in the form of Asoka's thirteenth rock edict. Certainly the language of the canon appears to be entirely consonant with a north Indian provenance, and any evidence for significant additions to the canon after its arrival in Ceylon is at best inconclusive.

The preponderance of an altruistic way of valuing is the result of a consciousness of the fact that one is botched and bungled. Upon examination, this point of view turns out to be: "I am not worth much," simply a psychological valuation; more plainly still: it is the feeling of impotence, of the lack of the great self-asserting impulses of power (in muscles, nerves, and ganglia). This valuation gets translated, according to the particular culture of these classes, into a moral or religious principle (the pre-eminence of religious or moral precepts is always a sign of low culture): it tries to justify itself in spheres whence, as far as it is concerned, the notion "value" hails. The interpretation by means of which the Christian sinner tries to understand himself, is an attempt at justifying his lack of power and of self-confidence: he prefers to feel himself a sinner rather than feel bad for nothing: it is in itself a symptom of decay when interpretations of this sort are used at all. In some cases the bungled and the botched do not look for the reason of their unfortunate condition in their own guilt (as the Christian does), but in society: when, however, the Socialist, the Anarchist, and the Nihilist are conscious that their existence is something for which some one must be guilty, they are very closely related to the Christian, who also believes that he can more easily endure his ill ease and his wretched constitution when he has found some one whom he can hold responsible for it. The instinct of revenge and resentment appears in both cases here as a means of enduring life, as a self-preservative measure, as is also the favour shown to altruistic theory and practice. The hatred of egoism, whether it be one's own (as in the case of the Christian), or another's (as in the case of the Socialists), thus appears as a valuation reached under the predominance of revenge; and also as an act of prudence on the part of the preservative instinct of the suffering, in the form of an increase in their feelings of co-operation and unity. ... At bottom, as I have already suggested, the discharge of resentment which takes place in the act of judging, rejecting, and punishing egoism (one's own or that of others) is still a self-preservative measure on the part of the bungled and the botched. In short: the cult of altruism is merely a particular form of egoism, which regularly appears under certain definite physiological circumstances. When the Socialist, with righteous indignation, cries for "justice," "rights," "equal rights," it only shows that he is oppressed by his inadequate culture, and is unable to understand why he suffers: he also finds pleasure in crying; if he were more at ease he would take jolly good care not to cry in that way: in that case he would seek his pleasure elsewhere. The same holds good of the Christian: he curses, condemns, and slanders the "world" and does not even except himself. But that is no reason for taking him seriously. In both cases we are in the presence of invalids who feel better for crying, and who find relief in slander.

It is worth noting that Elon Musk enjoys certain privileges that may not be available to everyone. For instance, he is situated in the United States, which is a developed country with a large population of over 300 million people, and where funding opportunities are relatively more abundant. His previous entrepreneurial successes have also placed him in favourable positions to secure funding for his ambitious projects.

The self-feeling bears no relation, amongst quite normal men and women, to physical fact. The nature of their particular physique, is not that the last thing of which they think ? Look, an intensely ill-favoured woman she will frequently behave as if she were very attractive. No one is surprised—for they in their turn are they not beauties too ? stunted puny men, to turn to men, do they not possess the assurance of a champion athlete ? Well then, all these people have the sensations of being what they are not : whatever happens, a something more favourable than the facts isn’t it ! This is the rule of the normal average.

Peregrines bathe every day. They prefer running water, six to nine inches deep; nothing less than two inches or more than twelve inches is acceptable to them. The bed of the stream must be stony or firm, with a shallow incline sloping gradually down from the bank. They favour those places where the colour of the stream-bed resembles the colour of their own plumage. They like to be concealed by steep banks or overhanging bushes. Shallow streams, brooks, or deep ditches, are preferred to rivers. Salt water is seldom used. Dykes lined with concrete are sometimes chosen, but only if the concrete has been discoloured. Shallow fords, where brown-mottled country lanes are crossed by a fast-running brook, are favourite places. For warning of human approach they rely on their remarkably keen hearing and on the alarm calls of other birds. The search for a suitable bathing place is one of the peregrine’s main daily activities, and their hunting and roosting places are located in relation to this search.

Tolstoy’s genius lies in a capacity for marvellously accurate reproduction of the irreproducible, the almost miraculous evocation of the full, untranslatable individuality of the individual, which induces in the reader an acute awareness of the presence of the object itself, and not of a mere description of it, employing for this purpose metaphors which fix the quality of a particular experience as such, and avoiding those general terms which relate it to similar instances by ignoring individual differences – the ‘oscillations’ of feeling – in favour of what is common to them all.

I used to firmly believe that prestigious schools, which encompasses both private schools and top-tier quantile 5 public schools with impressive graduation rates, held a clear advantage over lower-quality no fee public schools. That was, until Dr Thomas Sowell introduced me to the sorting function of the formal schooling system and the unfair advantage prestigious schools have since they can pick and choose who they admit. From the outset they can choose to admit students of a certain intellect thus increasing the chances of these students performing favourably relative to no fee public schools that have an obligation to admit everyone. Parents who can afford to send their child to private school are usually more involved and provide more resources for their child to succeed. The ability of parents to afford the prohibitively high costs of the schools is also an indicator of the child’s abilities since his parents had it in them to work hard enough to earn what enabled to afford a prestigious school. Once you have factored those aspects as a minimum, the prestigious school’s performance doesn’t seem that great. As long as the parents have resources to support the child’s learning environment, the type of school a child attends becomes less relevant. This is why the quantile 5 public schools perform at the level of private schools. As the level of the parent’s material wealth increases such that more educational resources can be availed to the child, so does the performance of a child. This, off course happens to a certain level as the law of diminishing return eventually kicks in.

of Jean de Brienne and Berengaria of León. Their family would become a particularly favoured group among Eleanor’s relatives.

It is also true that, whatever class of mankind we examine, we find many distinct troubles attached to it, exclusively of such kind of unhappiness as does not relate to any peculiar mode of life, or what may affect particular individuals; life itself beginning and ending in suffering, and, as it seems, generally continuing during its course also with a balance of suffering, caused the different difficulties, disappointments, and other evils to which it is subject, where he is continually exchanging some perfections in his body, for an infirmity; and losing the possession of his friends or of other things essential to his happiness; with the constant anxiety of an eternal futurity presented to his sight, and being entirely ignorant of what may be his fate in it. Some being doomed to practise a variety of hazardous employments; others to over exertion of their strength: Some to irksome sedentary occupations, or to constant and difficult manual operations and straining of attention: many allotted to spend their lives underground in mines, to breathe foul air: and numbers being compelled to follow trades which expose them to all inclemencies of weather, and to other circumstances that lay foundations for the most inveterate diseases. Among the most common evils are the ill treatment met with by apprentices from their masters, and women from their husbands, who frequently from neglect of education, and favoured by the laws of their own sex, exercise their authority as they think suitable to the dignity of themselves; and mistake their think suitable to the dignity of themselves; and mistake their superiority of strength, which was given to them partly for the purpose of defending their wives and labouring for them - for a privilege from God to exercise their tyranny towards them. It is known that generally the less society is civilized, the worse is the treatment of women. But it is strange in such a country as England, that women should still be degraded and ill treated, and confined to lower occupations than men are; that they should meet with less lenity in courts of justice, as well as more illiberality in private life; that the law should ever have subjected women to commit the crime of murder on their husbands to be burned alive for it, while men for a similar crime were only sentenced to be executed in the common way. But men made the laws; and as they thought

My own background as a diplomat well into a fifth decade biases me in favour of presenting a clinical picture of the global landscape, its challenges and complications as well as of the implications for India and a suggested course of action. This is what I have done for a living all these years. It is not that we avoid personalities and relationships or underplay their importance. On the contrary, so much of diplomacy is about chemistry and credibility that the human factor is always central to an accurate judgement. But what usually happens is that a vast number of objective and subjective elements are distilled into an integrated picture, which acquires a relatively dispassionate character.

Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births.

The tendency to view the diversity of forms as bothersome illusions (maya) to be transcended is a common trap in certain nondual teachings. There is often a desire to move beyond the inconvenient multiplicity of parts back to the oneness of pure awareness. However, this practice of discarding the relative in favour of the absolute only leads to further separation and more walls dividing self from Self. Rather than escaping our parts, we can become curious about their unique vantage points. This presents opportunities for connection and appreciating our shared essence. Completely discarding maya overlooks the value of this multiplicity in allowing the absolute to fully know and express itself. The parts are not obstacles to be overcome, but rather vehicles on the path—the teachers in the schoolhouse we call life. What's in the way, is the way. As Rumi's 'Guest House' poem expresses, each part has come for a reason, bringing gifts to share. Rather than rejecting these 'visitors,' we can open the door wide to welcome their presence. By listening to their wisdom with curiosity and compassion, we can deepen our understanding and connection to the whole.

What is wrong with modern civilization which produces at the roots these signs of sterility and racial decadence? But this is nothing new, it has happened before and history is full of examples of it. Imperial Rome in its decline was far worse. Is there a cycle governing this inner decay and can we seek out the causes and eliminate them? Modern industrialism and the capitalist structure of society cannot be the sole causes, for decadence has often occurred without them. It is probable, however, that in their present forms they do create an environment, a physical and mental climate, which is favourable for the functioning of those causes. If the basic cause is something spiritual, something affecting the mind and spirit of man, it is difficult to grasp though we may try to understand it or intuitively feel it. But one fact seems to stand out: that a divorce from the soil, from the good earth, is bad for the individual and the race. The earth and the sun are the sources of life and if we keep away from them for long life begins to ebb away. Modern industrialized communities have lost touch with the soil and do not experience that joy which nature gives and the rich glow of health which comes from contact with mother earth. They talk of nature’s beauty and go to seek it in occasional week-ends, littering the countryside with the product of their own artificial lives, but they cannot commune with nature or feel part of it. It is something to look at and admire, because they are told to do so, and then return with a sigh of relief to their normal haunts; just as they might try to admire some classic poet or writer and then, wearied by the attempt, return to their favourite novel or detective story, where no effort of mind is necessary. They are not children of nature, like the old Greeks or Indians, but strangers paying an embarrassing call on a scarce-known distant relative. And so they do not experience that joy in nature’s rich life and infinite variety and that feeling of being intensely alive which came so naturally to our forefathers. Is it surprising then that nature treats them as unwanted step-children?

But we must know this comfort is only the portion of those that give up themselves to Christ's government; that are willing in all things to be disposed of by him. For here we see in this Scripture both joined together, mercy to bruised reeds, and yet government prevailing by degrees over corruptions. Christ so favours weak ones, as that he frames their souls to a better condition than they are in. Neither can it be otherwise, but that a soul looking for mercy should submit itself at the same time to be guided. Those relations of husband, head, shepherd, &c, imply not only meekness and mercy, but government likewise. When we become Christians to purpose, we live not exempt from all service, but only we change our Lord.

Humankind paid for its lofty vision and industrious hands with backaches and stiff necks. Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

Do the authors refer to the key literature and key concepts relating to this topic? If not, they might not be aware of it and may be clueless amateurs. How advanced are the references and concepts the authors use on the first page – are they just the standard undergraduate ones or do they include advanced, sophisticated ones? Do the authors give a reasonable-looking overview of relevant literatures and schools of thought or do they appear to be strongly biased in favour of one approach, either because they don't know about any others or because they're not prepared to listen to anyone else?

So, ‘sensation’ and ‘judgment’ have together lost their apparent clearness: we have observed that they were clear only as long as the prejudice in favour of the world was maintained. As soon as one tried by means of them, to picture consciousness in the process of perceiving, to revive the forgotten perceptual experience, and to relate them to it, they were found to be inconceivable. By dint of making these difficulties more explicit, we were drawn implicitly into a new kind of analysis, into a new dimension in which they were destined to disappear. The criticism of the constancy hypothesis and more generally the reduction of the idea of ‘the world’ opened up a *phenomenal field* which now has to be more accurately circumscribed, and suggested the rediscovery of direct experience which must be, at least provisionally, assigned its place in relation to scientific knowledge, and to psychological and philosophical reflection.” —from_Phenomenology of Perception_. Translated by Colin Smith, p. 62

But it is the personal synthesis of elements taken from a wide variety of historical styles and periods that most strongly links the church music with Vaughan Williams’s output as a whole. This can be observed anywhere but is perhaps best illustrated by the Mass, a work whose neo-Tudor associations have obscured awareness of a wider eclecticism. Techniques favoured by sixteenth-century English church musicians – false relations, fauxbourdon-like textures, contrasts between soloist(s) and the full choir – are indeed present, but they are combined with others – canon and points of imitation, sectional division of the text (articulated by textural contrasts), emphasis on the church modes – that were the lingua franca of the period, common to English and continental music alike. Even these Renaissance techniques are but a ‘starting-point’32 for what is clearly a highly personal essay, however.

Relative to manufacturers, retailers have huge fixed costs and miniscule margins: this makes their profits more susceptible to small changes in volume and pricing, both favourably and unfavourably, than is the case with manufacturers.

5. The Mystery of Life. Thus far we have pointed out the inevitable conflictions in life in order to prepare ourselves for an insight into the depth of life. We are far from being pessimistic, for we believe that life consists in confliction, but that confliction does not end in confliction, but in a new form of harmony. Hope comes to conflict with fear, and is often threatened with losing its hold on mind; then it renews its life and takes root still deeper than before. Peace is often disturbed with wars, but then it gains a still firmer ground than ever. Happiness is driven out of mind by melancholy, then it is re-enforced by favourable conditions and returns with double strength. Spirit is dragged down by matter from its ideal heaven, then, incited by shame, it tries a higher flight. Good is opposed by evil, then it gathers more strength and vanquishes its foe. Truth is clouded by falsehood, then it issues forth with its greater light. Liberty is endangered by tyranny, then it overthrows it with a splendid success. Manifoldness stands out boldly against unity; difference against agreement; particularity against generality; individuality against society. Manifoldness, nevertheless, instead of annihilating, enriches unity; difference, instead of destroying agreement, gives it variety; particularities, instead of putting an end to generality, increase its content; individuals, instead of breaking the harmony of society, strengthen the power of it. Thus 'Universal Life does not swallow up manifoldness nor extinguish differences, but it is the only means of bringing to its full development the detailed content of reality; in particular, it does not abolish the great oppositions of life and world, but takes them up into itself and brings them into fruitful relations with each other.' Therefore 'our life is a mysterious blending of freedom and necessity, power and limitation, caprice and law; yet these opposites are constantly seeking and finding a mutual adjustment.' 6.

There is, perhaps, no stronger contrast between the revolutionary times in which we live and the Catholic ages, or even the period of the Reformation, than in this: that the influence which religious motives formerly possessed is now in a great measure exercised by political opinions. As the theory of the balance of power was adopted in Europe as a substitute for the influence of religious ideas, incorporated in the power of the Popes, so now political zeal occupies the place made vacant by the decline of religious fervour, and commands to an almost equal extent the enthusiasm of men. It has risen to power at the expense of religion, and by reason of its decline, and naturally regards the dethroned authority with the jealousy of a usurper. This revolution in the relative position of religious and political ideas was the inevitable consequence of the usurpation by the Protestant State of the functions of the Church, and of the supremacy which, in the modern system of government, it has assumed over her. It follows also that the false principles by which religious truth was assailed have been transferred to the political order, and that here, too, Catholics must be prepared to meet them; whilst the objections made to the Church on doctrinal grounds have lost much of their attractiveness and effect, the enmity she provokes on political grounds is more intense. It is the same old enemy with a new face. No reproach is more common, no argument better suited to the temper of these times, than those which are founded on the supposed inferiority or incapacity of the Church in political matters. As her dogma, for instance, is assailed from opposite sides,—as she has had to defend the divine nature of Christ against the Ebionites, and His humanity against Docetism, and was attacked both on the plea of excessive rigorism and excessive laxity (Clement Alex., Stromata, iii. 5),—so in politics she is arraigned on behalf of the political system of every phase of heresy. She was accused of favouring revolutionary principles in the time of Elizabeth and James I., and of absolutist tendencies under James II. and his successors. Since Protestant England has been divided into two great political parties, each of these reproaches has found a permanent voice in one of them. Whilst Tory writers affirm that the Catholic religion is the enemy of all conservatism and stability, the Liberals consider it radically opposed to all true freedom.

K group is so strongly attuned to its environment, its members are more environmentally plastic: more has to be learnt and less is simply instinctive. Hence, K-strategists have longer childhoods. They are more environmentally sensitive than r-strategists; ‘culture’ – rather than instinct – is more central to their lives (Sng et al., 2017).   As the group becomes more K, its niche becomes more specific, because the harsher and more predictable the ecology is the more specifically adapted you must be to survive. In an easy ecology you can forage for food all year round, but in a harsh one you must specialize, innovating very specific techniques and systems to catch the (relatively rare) sources of food. This means that the different components of K end up being less strongly inter-correlated, because selection favours the highly environmentally specific.

Eisenhower’s public comments notwithstanding, elements of the US government also seemed to have formed a favourable impression, with declassified reports having revealed fairly close relations with Nasser’s government, at least in the early days.79 Britain’s

The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer. They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes. The abolition of existing property relations is not at all a distinctive feature of Communism. All property relations in the past have continually been subject to historical change consequent upon the change in historical conditions. The French Revolution, for example, abolished feudal property in favour of bourgeois property. The distinguishing feature of Communism is not the abolition of property generally, but the abolition of bourgeois property. But modern bourgeois private property is the final and most complete expression of the system of producing and appropriating products, that is based on class antagonisms, on the exploitation of the many by the few. In this sense, the theory of the Communists may be summed up in the single sentence: Abolition of private property. We Communists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man's own labour, which property is alleged to be the groundwork of all personal freedom, activity and independence.

Concerns had been growing about the rising levels of Jewish immigration to Britain, with the numbers arriving from Russia alone rising by a factor of five between 1880 and 1920. At the turn of the twentieth century, there had been discussions about offering land in East Africa to encourage Jewish émigrés to settle there, but by the time of the war attention had shifted to Palestine. In 1917, a letter from the Foreign Secretary, Arthur Balfour, to Lord Rothschild was leaked to The Times that spoke of ‘His Majesty’s Government [viewing] with favour the establishment in Palestine of a national home for the Jewish people’. 7 Known as the Balfour Declaration, the idea of designating territories for Jews to settle was what Balfour later described to the House of Lords as ‘a partial solution to the great and abiding Jewish problem’. 8 Although the championing of a homeland for European Jews has understandably attracted attention, Britain also had its eye on Palestine for its position in relation to the oilfields and as a terminus for a pipeline linking to the Mediterranean. This would save a journey of a thousand miles, planners later noted, and would give Britain ‘virtual control over the output of what may well prove to be one of the richest oil fields in the world’.

Manchester’s disciples believed that paradise was an international bazaar. They favoured the international flow of goods and ideas and the creation of institutions that channeled that flow and the abolition of institutions that blocked it. Nations, they argued, now grow richer though commerce than though conquest.

SANGOMA IN Burgersfort & Jane furse[[+27°81°874°4558]].⓶BEST & GIFTED-TRADITIONAL HEALER IN MANKWENG, POLOKWANE,Loius Trichardt,Seshego, Lebowakgomo, Tzaneen,Lephalale,Bochum, Phalaborwa, Musina, Modimolle, Zebediela, Giyani, Mankweng, Senwabarwana, Dendron, Thohoyandou, Elim, Loius Trichardt, Botlokwa, Bela Bela, Naboom.MAMA PEACE&BABAMULO +27818744558 AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CAN’T PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AND I SORT THEM OUT FOR YOU IMMEDIATELY. I CAN TREAT DISEASES IN YOUNGER CHILDREN AND THE VERY OLD PEOPLE WITH PAINS AND BODY SORES. I CAN STOP YOUR MAN / WIFE FROM SMOKING AND DRINKING IMMEDIATELY. LOOKING FOR A JOB OR PROMOTION AND FAVOUR FROM YOUR EMPLOYER PLEASE SEE ME AND YOU SHALL COME BACK WITH A SMILE. AM A MATURE PAESON WITH EXPERIENCE SO I DEAL WITH SERIOUS MATURE PEOPLE. IF YOU HAVE BEEN BADLY AFFECTED BY VARIOUS HEALER WITHOUT GETTING HELP AND THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I PROFESSOR PEACE I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MULO ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free +27818744558 PROFESSOR MAMA PEACE AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CANT PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AN PROFESSOR MAMA PEACE&BABA MULO +27818744558 AM A TRADITIONAL HERBALIST PEACE +27818744558 AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA. AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I MAMA PEACE I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MAMA PEACE &BABA MULO ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free +27818744558

Mankweng-]POWERFUL HEALER

Mankweng-]POWERFUL HEALER【+27818744558】SANGOMA IN TURFLOOP,Nkowakowa, Lulekano, Mutale, Nylstroom. Turfloop Mokopane. Lephalale,Phalaborwa ,Polokwane ,Tzaneen ,Musina,makhado,Bela, Giyani, Lebowakgomo, Louis Trichardt, Mokopane Seshego, zebediela, Mankweng, Bochum, Elim, turfloop Thohoyandou, Thulamahashe.MAMA PEACE&BABAMULO +27818744558 AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CAN’T PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AND I SORT THEM OUT FOR YOU IMMEDIATELY. I CAN TREAT DISEASES IN YOUNGER CHILDREN AND THE VERY OLD PEOPLE WITH PAINS AND BODY SORES. I CAN STOP YOUR MAN / WIFE FROM SMOKING AND DRINKING IMMEDIATELY. LOOKING FOR A JOB OR PROMOTION AND FAVOUR FROM YOUR EMPLOYER PLEASE SEE ME AND YOU SHALL COME BACK WITH A SMILE. AM A MATURE PAESON WITH EXPERIENCE SO I DEAL WITH SERIOUS MATURE PEOPLE. IF YOU HAVE BEEN BADLY AFFECTED BY VARIOUS HEALER WITHOUT GETTING HELP AND THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I PROFESSOR PEACE I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MULO ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free +27818744558 PROFESSOR MAMA PEACE AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CANT PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AN PROFESSOR MAMA PEACE&BABA MULO +27818744558 AM A TRADITIONAL HERBALIST PEACE +27818744558 AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA. AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I MAMA PEACE I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MAMA PEACE &BABA MULO ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free +27818744558

SANGOMA IN MOKOPANE╬✯{+2781874{4558}✯╬SESHEGO-TRADITIONAL HEALER in MATOKS, BOTLOKWA, #DOREEN, WITVAL, TWEEFONTEIN, #MOGALAKWENA, #TZANEEN,#Mankweng, Mokopane, Lephalale, Burgersfort, Jane furse, Bochum, Phalaborwa, Musina, Modimolle, Zebediela, Giyani, Mankweng, Senwabarwana, Dendron, Thohoyandou, Elim, Loius Trichardt, Botlokwa, Bela Bela, Naboom-MAMA PEACE&BABAMULO +27818744558 AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CAN’T PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AND I SORT THEM OUT FOR YOU IMMEDIATELY. I CAN TREAT DISEASES IN YOUNGER CHILDREN AND THE VERY OLD PEOPLE WITH PAINS AND BODY SORES. I CAN STOP YOUR MAN / WIFE FROM SMOKING AND DRINKING IMMEDIATELY. LOOKING FOR A JOB OR PROMOTION AND FAVOUR FROM YOUR EMPLOYER PLEASE SEE ME AND YOU SHALL COME BACK WITH A SMILE. AM A MATURE PAESON WITH EXPERIENCE SO I DEAL WITH SERIOUS MATURE PEOPLE. IF YOU HAVE BEEN BADLY AFFECTED BY VARIOUS HEALER WITHOUT GETTING HELP AND THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I PROFESSOR PEACE I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MULO ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free +27818744558 PROFESSOR MAMA PEACE AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA . AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WHO WANT TO GET MARRIED, STOP COURT CASES AND DIVORCE, CLEANSING YOU FROM BAD LUCK AND AFFECTED HOMES, I HAVE A SPECIAL HERB FOR YOU WOMEN WHO BADLY NEED CHILDREN AND YOU HAVE FAILED TO GET PREGNANT. MEN WHO CANT PERFORM AND YOUR WEAK / SMALL IN SIZE COME FOR MY SUPER BOASTER AND BECOME A WARRIOR IN BED MATTERS. WHEN FRIENDS FAMILY RELATIVES AND IN LAWS ARE BECOMING A PROBLEM TO YOU COME AN PROFESSOR MAMA PEACE&BABA MULO +27818744558 AM A TRADITIONAL HERBALIST PEACE +27818744558 AM A TRADITIONAL HERBALIST HEALER / SANGOMA/ A SPELL CASTER AND A SPIRITUAL HEALER FROM THE MOUNTAINS OF KENYA. AM VERY GOOD WHEN IT COMES TO CASTING SPELLS, BRINGING BACK YOUR EX, STOP CHEATING PARTNERS AND FOR THOSE WITH UNFINISHED JOBS COME AND I WIPE YOUR TEARS. I MAMA PEACE I CAN CAST A SPELL ANYWERE IN THE WORLD AND I WORK ON YOU FROM ANY PLACE YOU ARE IMMEDIATELY.CALL OR WHATSAPP MAMA PEACE &BABA MULO ON NB CONSULTATION / COUNSELING AND MINER TREATMENT ARE ALL Free +27818744558

Goldsworthy. It’s Marguerite. Not Margaret. Marguerite!’ I nodded. ‘Marguerite.’ She gave me a suspicious look as if she thought I might be poking fun at her, which I absolutely wasn’t. ‘My ex used to call me Margaret when he wanted to annoy me but thankfully, I kicked him into the long grass a decade ago.’ I swallowed, not quite sure what to reply to this. I hadn’t made the greatest of impressions since I’d started working there, although it definitely wasn’t for want of trying on my part. I knew all too well that Marguerite Goldsworthy was doing a favour for a relative in hiring me as an assistant. (Maya, who was married to Marguerite’s brother, was our lovely

Scottish witchcraft suspect Isobel Gowdie claimed that she had been favoured with gifts of meat (food) by the ‘Qwein of Fearrie’ who was “brawlie clothed in whyt linens, and white and browne cloathes.” This queen had a partner, an anonymous king, as was the case too with the faery queen of the ballad of Thomas of Erceldoune- and from whom her sexual relationship with mortal Thomas had to be concealed.57 Accused witch Isobel Watson was privileged enough to be midwife to an unnamed fairy queen, whereas Alison Pearson, from St Andrews in Fife, failed to achieve such intimate access. She had (deceased) relatives who resided in the fairy court and who were on good terms with the queen, she told to her trial in 1588, but she personally had never met her majesty, who was, by all accounts, quite a moody individual. Sometimes she was good, sometimes evil; sometimes she was present in the court and sometimes elsewhere.58 Another anonymous queen was met by Andro Man of Aberdeen- who entered into a long-term sexual relationship with her and was taught healing and prophetic skills by her. Elizabeth Dunlop from Lyne near Peebles was endowed with the same knowledge by the queen herself.