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Family is a choice?" "It is?" His thumb pressed into my palm firmly. "It's your choice. Parents and siblings are your relations. Family takes care of one another and helps each other. When each side is working together, when everyone wants it, that makes the difference.

The woman knows from living with the abusive man that there are no simple answers. Friends say: “He’s mean.” But she knows many ways in which he has been good to her. Friends say: “He treats you that way because he can get away with it. I would never let someone treat me that way.” But she knows that the times when she puts her foot down the most firmly, he responds by becoming his angriest and most intimidating. When she stands up to him, he makes her pay for it—sooner or later. Friends say: “Leave him.” But she knows it won’t be that easy. He will promise to change. He’ll get friends and relatives to feel sorry for him and pressure her to give him another chance. He’ll get severely depressed, causing her to worry whether he’ll be all right. And, depending on what style of abuser he is, she may know that he will become dangerous when she tries to leave him. She may even be concerned that he will try to take her children away from her, as some abusers do.

What then is truth? A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms – in short, a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.

. . . [O]nce we begin to feel deeply all the aspects of our lives, we begin to demand from ourselves and from our life-pursuits that they feel in accordance with that joy which we know ourselves to be capable of. Our erotic knowledge empowers us, becomes a lens through which we scrutinize all aspects of our existence, forcing us to evaluate those aspects honestly in terms of their relative meaning within our lives." "The erotic is a resource within each of us that lies in a deeply female and spiritual plane, firmly rooted in the power of our unexpressed or unrecognized feeling." "Of course, women so empowered are dangerous. So we are taught to separate the erotic from most vital areas of our lives other than sex.

All my moral and intellectual being is penetrated by an invincible conviction that whatever falls under the dominion of our senses must be in nature and, however exceptional, cannot differ in its essence from all the other effects of the visible and tangible world of which we are a self-conscious part. The world of the living contains enough marvels and mysteries as it is—marvels and mysteries acting upon our emotions and intelligence in ways so inexplicable that it would almost justify the conception of life as an enchanted state. No, I am too firm in my consciousness of the marvelous to be ever fascinated by the mere supernatural which (take it any way you like) is but a manufactured article, the fabrication of minds insensitive to the intimate delicacies of our relation to the dead and to the living, in their countless multitudes; a desecration of our tenderest memories; an outrage on our dignity.

She assured them,too, of her firm belief, that, at some brighter period, when the world should have grown ripe for it, in Heaven's own time, a new truth would be revealed, in order to stablish the whole relation between man and woman on a surer ground of mutual happiness.

Yes. Just now, I was actually trying to rank 'I love you, I like you, I worship you, I have to have my cock inside you,' in terms of relative sincerity. Did I day that? he said sounding slightly startled. Yes. Weren't you listening? No, he admitted. I meant every word of it though. His hand cupped one buttock, weighing it appreciatively. Still do come to that. What, even that last one? I laughed and rubbed my forehead gently against his chest, feeling his jaw rest snugly on top of my head. Oh, aye, he said gathering me firmly against him with a sigh. I will say the flesh requires a bit of supper and a wee rest before I think of doin' it again, but the spirit is always willing. God, ye have the sweetest fat wee bum. Only seeing it makes me want to give it yea again directly. It's lucky ye're wed to a decrepit auld man, Sessenach, or ye'd be on your knees with your arse in the air this minute.

No other technique for the conduct of life attaches the individual so firmly to reality as laying emphasis on work; for his work at least gives him a secure place in a portion of reality, in the human community. The possibility it offers of displacing a large amount of libidinal components, whether narcissistic, aggressive or even erotic, on to professional work and on to the human relations connected with it lends it a value by no means second to what it enjoys as something indispensible to the preservation and justification of existence in society. Professional activity is a source of special satisfaction if it is a freely chosen one — if, that is to say, by means of sublimation, it makes possible the use of existing inclinations, of persisting or constitutionally reinforced instinctual impulses. And yet, as a path to happiness, work is not highly prized by men. They do not strive after it as they do after other possibilities of satisfaction. The great majority of people only work under the stress of necessity, and this natural human aversion to work raises most difficult social problems.

He read the veinings of a leaf, the pattern on a mushroom cap, and divined mysteries, relations, futures, possibilities: the magic of symbols, the foreshadowing of numbers and writing, the reduction of infinitudes and multiplicities to simplicity, to system, to concept. For all these ways of comprehending the world through the mind no doubt lay within him, nameless, unnamed, but not inconceivable, not beyond the bounds of presentiment, still in the germ, but essential to his nature, part of him, growing organically within him. And if we were to go still further back beyond this Rainmaker and his time which to us seems so early and primitive, if we were to go several thousand years further back into the past, wherever we found man we would still find - this is our firm belief - the mind of man, that mind which has no beginning and always has contained everything that it later produces.

I was taught the popular folktale of racism: that ignorant and hateful people had produced racist ideas, and that these racist people had instituted racist policies. But when I learned the motives behind the production of many of America’s most influentially racist ideas, it became quite obvious that this folktale, though sensible, was not based on a firm footing of historical evidence. Ignorance/hateracist ideasdiscrimination: this causal relationship is largely ahistorical. It has actually been the inverse relationship—racial discrimination led to racist ideas which led to ignorance and hate. Racial discriminationracist ideasignorance/hate: this is the causal relationship driving America’s history of race relations.

within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital. But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.

I had lived my entire life up until I began working at Westwind relatively corpse-free. Now I had access to scores of them—stacked in the crematory freezer. They forced me to face my own death and the deaths of those I loved. No matter how much technology may become our master, it takes only a human corpse to toss the anchor off that boat and pull us back down to the firm knowledge that we are glorified animals that eat and shit and are doomed to die. We are all just future corpses.

In short, strategy is choice. More specifically, strategy is an integrated set of choices that uniquely positions the firm in its industry so as to create sustainable advantage and superior value relative to the competition.

O you who believe! Stand firmly for justice, as witnesses to Allah, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, Allah takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away — then Allah is Aware of what you do

On Truth and Lie What is truth? A mobile army of metaphors, metonyms, and anthropomorphisms – in short, a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.

Strong roots can make you stand or stumble depending on your relation to them.

The Creator had His relative successes and His abysmal failures. While it must be admitted that He never gave up, even if He was not always in firm control of the earth He had fashioned, it is also incontestable that earthquakes and ice ages brought many an interruption to His experiments and savaged many of His pursuits. Why? Because He had incorrectly designed this globe of earth in the first place.

He said he would be back and we'd drink wine together He said that everything would be better than before He said we were on the edge of a new relation He said he would never again cringe before his father He said that he was going to invent full-time He said he loved me that going into me He said was going into the world and the sky He said all the buckles were very firm He said the wax was the best wax He said Wait for me here on the beach He said Just don't cry I remember the gulls and the waves I remember the islands going dark on the sea I remember the girls laughing I remember they said he only wanted to get away from me I remember mother saying : Inventors are like poets, a trashy lot I remember she told me those who try out inventions are worse I remember she added : Women who love such are the worst of all I have been waiting all day, or perhaps longer. I would have liked to try those wings myself. It would have been better than this.

Friends say: “He’s mean.” But she knows many ways in which he has been good to her. Friends say: “He treats you that way because he can get away with it. I would never let someone treat me that way.” But she knows that the times when she puts her foot down the most firmly, he responds by becoming his angriest and most intimidating. When she stands up to him, he makes her pay for it—sooner or later. Friends say: “Leave him.” But she knows it won’t be that easy. He will promise to change. He’ll get friends and relatives to feel sorry for him and pressure her to give him another chance. He’ll get severely depressed, causing her to worry whether he’ll be all right.

What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.

IFS can be seen as attachment theory taken inside, in the sense that the client’s Self becomes the good attachment figure to their insecure or avoidant parts. I was initially amazed to discover that when I was able to help clients access their Self, they would spontaneously begin to relate to their parts in the loving way that the textbooks on attachment theory prescribed. This was true even for people who had never had good parenting in the first place. Not only would they listen to their young exiles with loving attention and hold them patiently while they cried, they would firmly but lovingly discipline the parts in the roles of inner critics or distractors. Self just knows how to be a good inner leader.

They told tales as they sat at their work, and every one related what wonderful things he had seen or experienced. One afternoon I heard an old man among them say that God knew every thing, both what had happened and what would happen. That idea occupied my whole mind, and towards evening, as I went alone from the court, where there was a deep pond, and stood upon some stones which were just within the water, the thought passed through my head, whether God actually knew everything which was to happen there. Yes, he has now determined that I should live and be so many years old, thought I; but, if I now were to jump into the water here and drown myself, then it would not be as he wished; and all at once I was firmly and resolutely determined to drown myself. I ran to where the water was deepest, and then a new thought passed through my soul. "It is the devil who wishes to have power over me!" I uttered a loud cry, and, running away from the place as if I were pursued, fell weeping into my mother's arms. But neither she nor any one else could wring from me what was amiss with me.

Cooperatives have lower absentee rates and less worker turnover than their conventional competitors. (For instance, the annual rate of turnover in the Mondragon cooperatives in 1974 was two percent, while in comparable capitalist firms it was 14 percent.)94 Members show relatively high individual work effort, tending to act as their own supervisors, at least to a greater degree than employees do elsewhere. Job rotation, where it happens, enhances the attractiveness of the work. And there are greater incentives to help one another than in a competitive environment.

My thoughts on the descent of our moral prejudices – for that is what this polemic is about – were first set out in a sketchy and provisional way in the collection of aphorisms entitled Human, All Too Human. A Book for Free Spirits, which I began to write in Sorrento during a winter that enabled me to pause, like a wanderer pauses, to take in the vast and dangerous land through which my mind had hitherto travelled. This was in the winter of 1876–7; the thoughts themselves go back further. They were mainly the same thoughts which I shall be taking up again in the present essays – let us hope that the long interval has done them good, that they have become riper, brighter, stronger and more perfect! The fact that I still stick to them today, and that they themselves in the meantime have stuck together increasingly firmly, even growing into one another and growing into one, makes me all the more blithely confident that from the first, they did not arise in me individually, randomly or sporadically but as stemming from a single root, from a fundamental will to knowledge deep inside me which took control, speaking more and more clearly and making ever clearer demands. And this is the only thing proper for a philosopher. We have no right to stand out individually: we must not either make mistakes or hit on the truth individually. Instead, our thoughts, values, every ‘yes’, ‘no’, ‘if ’ and ‘but’ grow from us with the same inevitability as fruits borne on the tree – all related and referring to one another and a testimonial to one will, one health, one earth, one sun. – Do you like the taste of our fruit? – But of what concern is that to the trees? And of what concern is it to us philosophers? . . .

The important human quest should not be to promote cooperation. That goal is relatively simple and firmly founded on our self-domestication and moral senses. The harder challenge is reducing our capacity for organized violence.

The key is to take a larger project or goal and break it down into smaller problems to be solved, constraining the scope of work to solving a key problem, and then another key problem. This strategy, of breaking a project down into discrete, relatively small problems to be resolved, is what Bing Gordon, a cofounder and the former chief creative officer of the video game company Electronic Arts, calls smallifying. Now a partner at the venture capital firm Kleiner Perkins, Gordon has deep experience leading and working with software development teams. He’s also currently on the board of directors of Amazon and Zynga. At Electronic Arts, Gordon found that when software teams worked on longer-term projects, they were inefficient and took unnecessary paths. However, when job tasks were broken down into particular problems to be solved, which were manageable and could be tackled within one or two weeks, developers were more creative and effective.

Scholar Marilyn Frye uses the metaphor of a birdcage to describe the interlocking forces of oppression.16 If you stand close to a birdcage and press your face against the wires, your perception of the bars will disappear and you will have an almost unobstructed view of the bird. If you turn your head to examine one wire of the cage closely, you will not be able to see the other wires. If your understanding of the cage is based on this myopic view, you may not understand why the bird doesn’t just go around the single wire and fly away. You might even assume that the bird liked or chose its place in the cage. But if you stepped back and took a wider view, you would begin to see that the wires come together in an interlocking pattern—a pattern that works to hold the bird firmly in place. It now becomes clear that a network of systematically related barriers surrounds the bird. Taken individually, none of these barriers would be that difficult for the bird to get around, but because they interlock with each other, they thoroughly restrict the bird. While some birds may escape from the cage, most will not. And certainly those that do escape will have to navigate many barriers that birds outside the cage do not.

There is no escaping the fact, however, that social science research on the distribution of wealth was for a long time based on a relatively limited set of firmly established facts together with a wide variety of purely theoretical speculations.

Many years ago, he’d cut his parents out of his life to save himself. And while he was a firm believer in upholding healthy boundaries against toxic people, even if those people were related by blood, he could acknowledge that he’d also done it to hurt them.

I can only imagine what goes on in that head of yours…” he teased. “I assure you I haven’t taken up black magic, ritualistic sacrifice, or—” “Plushophilia?” I tagged on. “Excuse me?…” came his half-confused, half-intrigued reaction. “An obsession with stuffed animals,” I clarified. “I mean, you are a young one…” “Where did you come up with that?” He kept his hands firmly covering my eyes, but I could hear the amused smile in his voice. “Is that even a real word?” “I’m a doctor, I know these things,” I shrugged.

Unless you have been inside a sanitarium you do not know that madmen are made there, just as criminals are made in our reformatories. Is there anything more detestable than these systems of so-called social conservation which, for a peccadillo, some initial and exterior rejection of respectability or common sense, hurl an individual among others whose association can only be harmful to him and, above all, systematically deprive him of relations with everyone whose moral or practical sense is more firmly established than his own?

She assured them, too, of her firm belief, that, at some brighter period, when the world should have grown ripe for it, in Heaven’s own time, a new truth would be revealed, in order to establish the whole relation between man and woman on a surer ground of mutual happiness.

Most people nowadays would not consider love as related in any way to truth. Love is seen as an experience associated with the world of fleeting emotions, no longer with truth. But is this an adequate description of love? Love cannot be reduced to an ephemeral emotion. True, it engages our affectivity, but in order to open it to the beloved and thus to blaze a trail leading away from self-centredness and towards another person, in order to build a lasting relationship; love aims at union with the beloved. Here we begin to see how love requires truth. Only to the extent that love is grounded in truth can it endure over time, can it transcend the passing moment and be sufficiently solid to sustain a shared journey. If love is not tied to truth, it falls prey to fickle emotions and cannot stand the test of time. True love, on the other hand, unifies all the elements of our person and becomes a new light pointing the way to a great and fulfilled life. Without truth, love is incapable of establishing a firm bond; it cannot liberate our isolated ego or redeem it from the fleeting moment in order to create life and bear fruit.

We focus our attention on impending catastrophes, while the true catastrophes are already here, under our noses, with the degeneration of social practices, with the mass media's numbing effect, with a collective will blinded by the ideology of the 'market', in other words, succumbing to the law of the masses, to entropy, to the loss of singularity, to a general and collective infantilization. The old types of social relations, the old relations with sex, with time, with the cosmos, with human finitude have been rattled, not to say devastated, by the 'progress' generated by industrial firms.

1. Project What is the project? Why is it unique? Why is the business needed? Why will customers love your product? 2. Partners Who are you? Who are the partners? What are your educational backgrounds? How much experience do you all have? How are you and your partners qualified to make the project a success? 3. Financing What is the total cost of the project? How much debt and how much equity is there? Are partners investing their own money? What is the investor’s return and reward for their risk? What are the tax consequences? Who is your CFO or accounting firm? Who is responsible for investor communications? What is the investor’s exit? 4. Management Who is running your company? What is their experience? What is their track record? Have they ever failed? How does their experience relate to your industry? Do you believe this is the strongest management team you can assemble? Can you pitch them with confidence?

We must sober up and admit that too many of the Republicans and the Democrats have played us, lied to us and stolen from us, while the getaway car was driven by the media. A media that can no longer claim with a straight face the role of journalist. Journalists print the things the powerful don’t want printed. What they do is public relations. Those PR firms will not print the truth about the average American who finds himself concerned with the direction of our country today. So we must. We are not violent. We are not racist. We are not anti immigrant. We are not anti-government. And we will not be silent anymore.

What Hunter Biden, the son of America’s vice president, and Christopher Heinz, the stepson of the chairman of the Senate Committee on Foreign Relations (later to be secretary of state) were creating was an international private equity firm. It was anchored by the Heinz family alternative investment fund, Rosemont Capital.

Archer’s New York tolerated hypocrisy in private relations; but in business matters it exacted a limpid and impeccable honesty. It was a long time since any well-known banker had failed discreditably; but every one remembered the social extinction visited on the heads of the firm when the last event of the kind had happened.

Waiting for Icarus " He said he would be back and we’d drink wine together He said that everything would be better than before He said we were on the edge of a new relation He said he would never again cringe before his father He said that he was going to invent full-time He said he loved me that going into me He said was going into the world and the sky He said all the buckles were very firm He said the wax was the best wax He said Wait for me here on the beach He said Just don’t cry I remember the gulls and the waves I remember the islands going dark on the sea I remember the girls laughing I remember they said he only wanted to get away from me I remember mother saying : Inventors are like poets, a trashy lot I remember she told me those who try out inventions are worse I remember she added : Women who love such are the Worst of all I have been waiting all day, or perhaps longer. I would have liked to try those wings myself. It would have been better than this.

Firmly planted. Not fallen from on high: sprung up from below. Ochre, the color of burnt honey. The color of a sun buried a thousand years ago and dug up only yesterday. Fresh green and orange stripes running across its still-warm body. Circles, Greek frets: scattered traces of a lost alphabet? The belly of a woman heavy with child, the neck of a bird. If you cover and uncover its mouth with the palm of your hand, it answers you with a deep murmur, the sound of bubbling water welling up from its depths; if you tap its sides with your knuckles, it gives a tinkling laugh of little silver coins falling on stones. It has many tongues: it speaks of the language of clay and minerals, of air currents flowing between canyon walls, of washerwomen as they scrub, of angry skies, of rain. A vessel of baked clay: do not put it in a glass case alongside rare precious objects. It would look quite out of place. Its beauty is related to the liquid that it contains and to the thirst that it quenches. Its beauty is corporal: I see it, I touch it, I smell it, I hear it. If it is empty, It must be filled; if it is full, it must be emptied. I take it by the shaped handle as I would take a woman by the arm, I lift it up, I tip over a pitcher into which I pour milk or pulque - lunar liquids that open and close the doors of dawn and dark, waking a sleeping.

This in turn has led to the awful idea—and booming business—of reputation management, where firms are hired to help shape a more likable, relatable You. Devoted to gaming the system, this new practice is a form of deception, an attempt to erase (strangely) both subjectivity and objectivity, to evaluate through mass intuition, for a very high price.

Tantric scholars and Kundalini gurus often draw a distinction between the chakras as witnessed through Kundalini experiences and the Westernized model of the chakras as a "personal growth system." Some claim that this distinction is so great that there is no meaningful relationship between the two...yet I do not see these experiences as unrelated, but existing on a continuum. I firmly believe that clearing the chakras through understanding their nature, practicing related exercises and using visualization and meditation, prepares the way for a spiritual opening that is apt to be less tumultuous than is so often the case for Kundalini awakenings. I believe this Westernization is an important step for speaking to the Western mind in a way that is harmonious with the circumstances in which we live, rather than antithetical to it. It gives us a context in which these experiences can occur. Likewise, there are many who say that the chakras, as vortices in the subtle body, have nothing whatsoever to do with the physical body or the central nerve ganglia emanating from teh spinal column, and that a spiritual awakening is not a somatic experience. Because an experience is not *entirely* somatic does not mean that its somatic aspect is negated.... I believe this view is just more evidence of the divorce between spirit and body that I find to be the primary illusion from which we must awaken.

What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are.

Strategy can seem mystical and mysterious. It isn't. It is easily defined. It is a set of choices about winning. Again, it is an integrated set of choices that uniquely positions the firm in its industry so as to create sustainable advantage and superior value relative to the competition. Specifically, strategy is the answer to these five interrelated questions: 1. What is your winning aspiration? The purpose of your enterprise, its motivating aspiration. 2. Where will you play? A playing field where you can achieve that aspiration. 3. How will you win? The way you will win on the chosen playing field. 4. What capabilities must be in place? The set and configuration of capabilities required to win in the chosen way. 5. What management systems are required? The systems and measures that enable the capabilities and support the choices. These choices and the relationship between them can be understood as a reinforcing cascade, with the choices at the top of the cascade setting the context for the choices below, and choices at the bottom influencing and refining the choices above.

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.

As these contrasts show, capitalism has undergone enormous changes in the last two and a half centuries. While some of Smith’s basic principles remain valid, they do so only at very general levels. For example, competition among profit-seeking firms may still be the key driving force of capitalism, as in Smith’s scheme. But it is not between small, anonymous firms which, accepting consumer tastes, fight it out by increasing the efficiency in the use of given technology. Today, competition is among huge multinational companies, with the ability not only to influence prices but to redefine technologies in a short span of time (think about the battle between Apple and Samsung) and to manipulate consumer tastes through brand-image building and advertising.

The Musalman, remaining faithful to his religion, has not progressed; he has remained stationary in a world of swiftly moving modern forces. It is, indeed, one of the salient features of Islam that it immobilizes in their native barbarism, the races whom it enslaves. It is fixed in a crystallization, inert and impenetrable. It is unchangeable; and political, social or economic changes have no repercussion upon it. " Having been taught that outside Islam there can be no safety; outside its law no truth and outside its spiritual message there is no happiness, the Muslim has become incapable of conceiving any other condition than his own, any other mode of thought than the Islamic thought. He firmly believes that he has arrived at an unequalled pitch of perfection; that he is the sole possessor of true faith, of the true doctrine, the true wisdom ; that he alone is in possession of the truth—no relative truth subject to revision, but absolute truth. " The religious law of the Muslims has had the effect of imparting to the very diverse individuals of whom the world is composed, a unity of thought, of feeling, of ideas, of judgement.

In liberation theology, Marxism is never treated as a subject on its own but always from and in relation to the poor. Placing themselves firmly on the side of the poor, liberation theologians ask Marx: 'What can you tell us about the situation of poverty and ways of overcoming it?' Here Marxists are submitted to the judgment of the poor and their cause, and not the other way around.

64 percent of people said in 2017 that they trust search engines as a source for general news and information, marking the medium's fourth consecutive increase, according to global public relations firm Edelman's annual Trust Barometer survey. That's higher than the percentage of people who trust traditional news media, digital news media, and social media, according to the study. 7

Everything I have, everything good in my life, I owe to the internet’s ability to empower people like me, people who wouldn’t have a voice without it. All the garbage that is thrown at us is enabled by this broken machine, yet I firmly believe that the internet is also the best tool we have to address the problem. To the uninitiated, it might seem easy to blame the very things that make the internet great for the rampant abuse, but that reaction would be alarmist and simply incorrect. One might see the relative anonymity of the online world as something that allows people to do heinous things to one another without accountability, but anonymity is also what can give isolated teenagers like I was the ability to talk about their queerness without fear of being outed.

As soon as two people have resolved to give up their togetherness, the resulting pain with its heaviness or particularity is already so completely part of the life of each individual that the other has to sternly deny himself to become sentimental and feel pity. The beginning of the agreed-upon separation is marked precisely by this pain, and its first challenge will be that this pain already belongs separately to each of the two individuals. This pain is an essential condition of what the now solitary and most lonely individual will have to create in the future out of his reclaimed life. If two people managed not to get stuck in hatred during their honest struggles with each other, that is, in the edges of their passion that became ragged and sharp when it cooled and set, if they could stay fluid, active, flexible, and changeable in all of their interactions and relations, and, in a word, if a mutually human and friendly consideration remained available to them, then their decision to separate cannot easily conjure disaster and terror. When it is a matter of a separation, pain should already belong in its entirety to that other life from which you wish to separate. Otherwise the two individuals will continually become soft toward each other, causing helpless and unproductive suffering. In the process of a firmly agreed-upon separation, however, the pain itself constitutes an important investment in the renewal and fresh start that is to be achieved on both sides. People in your situation might have to communicate as friends. But then these two separated lives should remain without any knowledge of the other for a period and exist as far apart and as detached from the other as possible. This is necessary for each life to base itself firmly on its new requirements and circumstances. Any subsequent contact (which may then be truly new and perhaps very happy) has to remain a matter of unpredictable design and direction. If you find that you scare yourself.

Hello." Her mood deflated as if she'd been pricked with a pin. "Alan." "Shelby." She struggled not to be moved by the quiet,serious tone that should never have moved her.She liked men with a laugh in their voice. "Alan, this has to stop." "Does it? It hasn't even started." "Alan-" She tried to remember her decision to be firm. "I mean it. You have to stop sending me things. You're only wasting your time." "I have a bit to spare," he said mildly. "How was your week?" "Busy.Listen,I-" "I missed you." The simple statement threw the rest of her lecture into oblivion. "Alan, don't -" "Everyday," he continued. "Every night. Have you been to Boston, Shelby?" "Uh...yes," she managed, busy fighting off the weakness creeping into her. Helplessly she stared up at the balloons. How could she fight something so insubstantial it floated? "I'd like to take you there in the fall, when it smells of damp leaves and smoke." Shelby told herself her heart was not fluttering. "Alan, I didn't call to talk about Boston.Now,to put it in very simple terms,I want you to stop calling me, I want you to stop dropping by, and -" Her voice began to rise in frustration as she pictured him listening with that patient, serious smile and calm eyes. "I want you to stop sending me balloons and pigs and everything! Is that clear?" "Perfectly.Spend the day with me." Did the man ever stop being patient? She couldn't abide patient men. "For God's sake, Alan!" "We'll call it an experimental outing," he suggested in the same even tone. "Not a date." "No!" she said, barely choking back a laugh. Couldn't abide it, she tried to remember.She preferred the flashy, the freewheeling. "No,no,no!" "Not bureaucratic enough." His voice was so calm,so...so senatorial, she decided, she wanted to scream. But the scream bubbled perilously close to another laugh. "All right, let me think-a standard daytime expedition for furthering amiable relations between opposing clans." "You're trying to be charming again," Shelby muttered. "Am I succeeding?

All my moral and intellectual being is penetrated by an invincible conviction that whatever falls under the dominion of our senses must be in nature and, however exceptional, cannot differ in its essence from all the other effects of the visible and tangible world of which we are a self-conscious part. The world of the living contains enough marvels and mysteries as it is—marvels and mysteries acting upon our emotions and intelligence in ways so inexplicable that it would almost justify the conception of life as an enchanted state. No, I am too firm in my consciousness of the marvelous to be ever fascinated by the mere supernatural which . . . is but a manufactured article, the fabrication of minds insensitive to the intimate delicacies of our relation to the dead and to the living, in their countless multitudes; a desecration of our tenderest memories; an outrage on our dignity.

The boy, Max Rüst, will later on become a tinker, father of seven more Rüsts, he will go to work for the firm of Hallis & Co., Plumbing and Roofing, in Grünau. At the age of 52 he will win a quarter of a prize in the Prussian Class Lottery, then he will retire from business and die during an adjustment suit which he has started against the firm of Hallis & Co., at the age of 55. His obituary will read as follows: On September, suddenly, from heart-disease, my beloved husband, our dear father, son, brother, brother-in-law, and uncle, Paul Rüst, in his 55th year. This announcement is made with deep grief on behalf of his sorrowing family by Marie Rüst. The notice of thanks after the funeral will read as follows: Acknowledgment. Being unable to acknowledge individually all tokens of sympathy in our bereavement, we hereby express our profound gratitude to all relatives, friends, as well as to the tenants of No. 4 Kleiststrasse and to all our acquaintances. Especially do we thank Herr Deinen for his kind words of sympathy. At present his Max Rüst is 14 years old, has just finished public school, is supposed to call by on his way there at the clinic for the defective in speech, the hard of hearing, the weak-visioned, the weak-minded, the in-corrigible, he has been there at frequent intervals, because he stutters, but he is getting better now.

At our wedding, our college creative writing professor read a poem—John Ciardi’s “Most Like an Arch This Marriage.” It’s a poem about imperfection, about being more together than we can be on our own: “Most like an arch—two weaknesses that lean / into a strength. Two fallings become firm.” Being married isn’t being two columns, standing so straight and tall on their own, they never touch. Being married is leaning and being caught, and catching the one who leans toward you.

Only the working class is capable of maintaining morale in the modern world with its distorted social relations. With firm and measured step it advances steadily towards its aim. It draws the working women to its ranks. The proletarian woman bravely starts out on the thorny path of labour. Her legs sag; her body is torn. There are dangerous precipices along the way, and cruel beasts of prey are close at hand. But only by taking this path is the woman able to achieve that distant but alluring aim – her true liberation in a new world of labour. During this difficult march to the bright future the proletarian woman, until recently a humiliated, downtrodden slave with no rights, learns to discard the slave mentality that has clung to her, step by step she transforms herself into an independent worker, an independent personality, free in love. It is she, fighting in the ranks of the proletariat, who wins for women the right to work; it is she, the “younger sister”, who prepares the ground for the “free” and “equal” woman of the future.

The patient brings with him into therapy all the failures and suspicions and losses he has experienced through his life. The defensive forms of insecure attachment - avoidance, ambivalence, disorganisation - will be brought into play in relation to the therapist. There will be a struggle between these habitual patterns and the skill of the therapist in providing a secure base - the capacity to be responsive and attuned to the patient's feelings, to receive projections and to transmute them in such a way that the patient can face their hitherto unmanageable feelings. To the extent that this happens, the patient will gradually relinquish their attachment to the therapist while, simultaneously, an internal secure base is built up inside. As a result, as therapy draws to a close, the patient is better able to form less anxious attachment relationships in the external world and feels more secure in himself. As concrete attachment to the therapist lessens, so the qualities of self-responsiveness and self-attunement are more firmly established in the inner world.

It is sometimes hard for me to believe that a period of, for instance, only fifty years is sufficient to bring about such a total change that everything is the other way around. But just by reflecting on history one learns to see those relatively quick and continual changes; from it I conclude that every man weighs the scale somewhat, no matter how little, and that how one thinks and acts does make a difference. The battle is but short, and sincerity is worth while. If many are sincere and firm, the whole period becomes good - at least, energetic.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

It is unlike the industrial era, when corporations depended on people with a wide range of skills: managers and marketers, engineers and technicians, warehouse workers and salespeople. These jobs were often unionized, at least in the manufacturing and energy sectors, so that upper management was compelled at least to consider diverse views on how the business should operate. In contrast, tech firms are rarely unionized, and none of the largest internet-based firms are.7 Crucially, the tech giants employ relatively few people in proportion to their revenues.

Today, acknowledgement of the prevalence and harms of child sexual abuse is counterbalanced with cautionary tales about children and women who, under pressure from social workers and therapists, produce false allegations of ‘paedophile rings’, ‘cult abuse’ and ‘ritual abuse’. Child protection investigations or legal cases involving allegations of organised child sexual abuse are regularly invoked to illustrate the dangers of ‘false memories’, ‘moral panic’ and ‘community hysteria’. These cautionary tales effectively delimit the bounds of acceptable knowledge in relation to sexual abuse. They are circulated by those who locate themselves firmly within those bounds, characterising those beyond as ideologues and conspiracy theorists. However firmly these boundaries have been drawn, they have been persistently transgressed by substantiated disclosures of organised abuse that have led to child protection interventions and prosecutions. Throughout the 1990s, in a sustained effort to redraw these boundaries, investigations and prosecutions for organised abuse were widely labelled ‘miscarriages of justice’ and workers and therapists confronted with incidents of organised abuse were accused of fabricating or exaggerating the available evidence. These accusations have faded over time as evidence of organised abuse has accumulated, while investigatory procedures have become more standardised and less vulnerable to discrediting attacks. However, as the opening quotes to this introduction illustrate, the contemporary situation in relation to organised abuse is one of considerable ambiguity in which journalists and academics claim that organised abuse is a discredited ‘moral panic’ even as cases are being investigated and prosecuted.

Although these firms deploy units that are often much smaller in manpower relative to their client’s adversaries, their effectiveness lies not in their size, but in their comprehensive training, experience, and overall skill at battlefield judgment, all in fundamentally short supply in the chaotic battlefields of the last decade.14 Utilizing coordinated movement and intelligent application of firepower, their strength is their ability to arrive at the right place at the right moment. The fundamental reality of modern warfare is that in many cases such small tactical units can achieve strategic goals.

The principles of war are the same as those of a siege. Fire must be concentrated on one point, and as soon as the breach is made, the equilibrium is broken and the rest is nothing.' Subsequent military theory has put the accent on the first clause instead of on the last: in particular, on the words 'one point' instead of on the word 'equilibrium'. The former is but a physical metaphor, whereas the latter expresses the actual psychological result which ensures 'that the rest is nothing'. His own emphasis can be traced in the strategic course of his campaigns. The word 'point' even, has been the source of much confusion, and more controversy. One school has argued that Napoleon meant that the concentrated blow must be aimed at the enemy's strongest point, on the ground that this, and this only, ensures decisive results. For if the enemy's main resistance be broken, its rupture will involve that of any lesser opposition. This argument ignores the factor of cost, and the fact that the victor may be too exhausted to exploit his success-so that even a weaker opponent may acquire a relatively higher resisting power than the original. The other school-better imbued with the idea of economy of force, but only in the limited sense of first costs-has contended that the offensive should be aimed at the enemy's weakest point. But where a point is obviously weak this is usually because it is remote from any vital artery or nerve centre, or because it is deliberately weak to draw the assailant into a trap. Here, again illumination comes from the actual campaign in which Bonaparte put this maxim into execution. It clearly suggests that what he really meant was not 'point', but 'joint'-and that at this stage of his career he was too firmly imbued with the idea of economy of force to waste his limited strength in battering at the enemy's strong point. A joint, however, is both vital and vulnerable. It was at this time too, that Bonaparte used another phrase that has subsequently been quoted to justify the most foolhardy concentrations of effort against the main armed forces of the enemy. 'Austria is our most determined enemy....Austria overthrown, Spain and Italy fall of themselves. We must not disperse our attacks but concentrate them.' But the full text of the memorandum containing this phrase shows that he was arguing, not in support of the direct attack upon Austria, but for using the army on the frontier of Piedmont for an indirect approach to Austria.

Whether we are squander­ ing resources by over- or underinvesting in microprocessors or steel can be revealed only by the message contained in the relative profita­ bility of rival firms in these industries. But this is precisely the infor­ mation we garble when we channel money toward one or another of the contenders. Deprived of its elimination process, the market would no longer be able to serve its function as a method for discov­ ering better and eliminating worse production techniques. Without the necessity of responding to consumers' wants or needs, businesses would never withdraw from unprofitable avenues of production

Whoever maintains that racism is a thing of the past is dead wrong, as I found out in my latest visit, when I learned that one of the most brilliant graduates in the law school was denied a place in a prestigious law firm because “he didn’t fit the corporate profile.” In other words, he was a mestizo, that is, he had mixed blood, and a Mapuche surname. The firm’s clients would never be confident of his ability to represent them; nor would they allow him to go out with one of their daughters. Just as in the rest of Latin America, the upper class of Chile is relatively white, and the farther one descends the steep social ladder the more Indian the characteristics become.

It is difficult, then, to pin gender inequality firmly to the emergence of agriculture or property ownership. If there were changes in the balance of power between people in prehistory because of these factors, they must have been subtle because they left no appreciable trace in the archaeological record. Where we really can start to spot a shift in gender relations, the first shoots of overarching male authority, is with the rise of the first states. The moment gender becomes salient is when it becomes an organising principle, when enormous populations are categorised in ways that deliberately ignore their everyday realities and force them to live in ways they may not otherwise choose.

I come now to Descartes's two most important books, so far as pure philosophy is concerned. These are the Discourse on Method (1637) and the Meditations (1642). They largely overlap, and it is not necessary to keep them apart. In these books Descartes begins by explaining the method of 'Cartesian doubt', as it has come to be called. In order to have a firm basis for his philosophy, he resolves to make himself doubt everything that he can manage to doubt. As he foresees that the process may take some time, he resolves, in the meanwhile, to regulate his conduct by commonly received rules; this will leave his mind unhampered by the possible consequences of his doubts in relation to practice.

I was warmly amused at the way each one tried to outdo the others in showing how her ape was the “most human”—trying to win the audience over to favor her animal. Orangutans, Biruté said, seemed the most human because of the whites of their eyes. Dian insisted that her gorillas were most humanlike because of their tight-knit family groupings. And Jane reminded us that chimps are the apes most closely related to man, sharing 99 percent of our genetic material. I was reminded of kids who insist “my dad can beat up your dad,” or of grandmothers comparing their grandchildren. None of the women would ever think of disparaging the others’ work, but each is firmly convinced that the animals she loves are the best. For they do love them.

Suppose, by way of illustration, we isolate a relation between technological change and patterns of managerial organization in business firms. The expanding use of microchip technology, let us say, might be shown to be associated with a partial dissolution of more rigid forms of hierarchical authority. The ‘social force’ involved here is not like a force of nature. Causal generalizations in the social sciences always presume a typical ‘mix’ of intended and unintended consequence of action, on the basis of the rationalization of conduct, whether ‘carried’ on the level of discursive or of practical consciousness. Technological change is not something that occurs independently of the uses to which agents put technology, the characteristic modes of innovation, etc. It

CHAPTER THREE IN ONE PAGE Multitrack     1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain.     2. When you consider multiple options simultaneously, you learn the “shape” of the problem.     •  When designers created ads simultaneously, they scored higher on creativity and effectiveness.     3. Multitracking also keeps egos in check—and can actually be faster!     •  When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan.     4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions.     5. Beware “sham options.”     •  Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options.     6. Toggle between the prevention and promotion mindsets.     •  Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes.     •  Companies who used both mindsets performed much better after a recession.     •  Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress.     7. Push for “this AND that” rather than “this OR that.

There is a tradition relating to the proceedings of St. Patrick in this place, which deserves to be noticed, as an example of the way in which Roman Catholic miracles come into existence. One of his biographers states, that when he arrived at the top of the mountain he was surrounded by vast numbers of birds; other writers, improving on this simple fact, transformed the birds into demons, and described him as driving them into the sea at the foot of the mountain. Another, again, perhaps believing reptiles and demons to belong to the same genus, adds, that all the venomous reptiles were collected there from every part of Ireland, and “in the deep bosom of the ocean buried.”[56] This is firmly believed by the peasantry at the present day; and it is from such lying wonders they derive their ideas of the character and acts of St. Patrick.

And according to Martin Luther, there are two ways of believing. In the first place I may have faith concerning God. This is the case when I hold to be true what is said concerning God. Such faith is on the same level with the assent I give to statements concerning the Turk, the devil and hell. A faith of this kind should be called knowledge or information rather than faith. In the second place there is faith in. Such faith is mine when I not only hold to be true what is said concerning God, but when I put my trust in him in such a way as to enter into personal relations with him, believing firmly that I shall find him to be and to do as I have been taught. . . . The word in is well chosen and deserving of due attention. We do not say, I believe God the Father or concerning God the Father, but in God the Father, in Jesus Christ, and in the Holy Spirit.3 Jonathan

All my moral and intellectual being is penetrated by an invincible conviction that whatever falls under the dominion of our senses must be in nature and, however exceptional, cannot differ in its essence from all the other effects of the visible tangible world of which we are a self-conscious part. The world of the living contains enough marvels and mysteries as it is - marvels and mysteries acting upon our emotions and intelligence in ways so inexplicable that it would almost justify the conception of life as an enchanted state. No, I am too firm in my consciousness of the marvelous to be ever fascinated by the mere supernatural which (take it any way you like) is but a manufactured article, the fabrication of minds insensitive to the intimate delicacies of our relation to the dead and to the living, in their countless multitudes; a desecration of our tenderest memories; an outrage on our dignity.

In his 1995 book Trust, he argues that the ability of a society to form large networks is largely a reflection of that society’s level of trust. Fukuyama makes a strong distinction between what he calls “familial” societies, like those of southern Europe and Latin America, and “high-trust” societies, like those of Germany, the United States, and Japan. Familial societies are societies where people don’t trust strangers but do trust deeply the individuals in their own families (the Italian Mafia being a cartoon example of a familial society). In familial societies family networks are the dominant form of social organization where economic activity is embedded, and are therefore societies where businesses are more likely to be ventures among relatives. By contrast, in high-trust societies people don’t have a strong preference for trusting their kin and are more likely to develop firms that are professionally run.

Such is the lot of the knight that even though my patrimony were ample and adequate for my support, nevertheless here are the disturbances which give me no quiet. We live in fields, forests, and fortresses. Those by whose labors we exist are poverty-stricken peasants, to whom we lease our fields, vineyards, pastures, and woods. The return is exceedingly sparse in proportion to the labor expended. Nevertheless the utmost effort is put forth that it may be bountiful and plentiful, for we must be diligent stewards. I must attach myself to some prince in the hope of protection. Otherwise every one will look upon me as fair plunder. But even if I do make such an attachment hope is beclouded by danger and daily anxiety. If I go away from home I am in peril lest I fall in with those who are at war or feud with my overlord, no matter who he is, and for that reason fall upon me and carry me away. If fortune is adverse, the half of my estates will be forfeit as ransom. Where I looked for protection I was ensnared. We cannot go unarmed beyond to yokes of land. On that account, we must have a large equipage of horses, arms, and followers, and all at great expense. We cannot visit a neighboring village or go hunting or fishing save in iron. Then there are frequently quarrels between our retainers and others, and scarcely a day passes but some squabble is referred to us which we must compose as discreetly as possible, for if I push my claim to uncompromisingly war arises, but if I am too yielding I am immediately the subject of extortion. One concession unlooses a clamor of demands. And among whom does all this take place? Not among strangers, my friend, but among neighbors, relatives, and those of the same household, even brothers. These are our rural delights, our peace and tranquility. The castle, whether on plain or mountain, must be not fair but firm, surrounded by moat and wall, narrow within, crowded with stalls for the cattle, and arsenals for guns, pitch, and powder. Then there are dogs and their dung, a sweet savor I assure you. The horsemen come and go, among them robbers, thieves, and bandits. Our doors are open to practically all comers, either because we do not know who they are or do not make too diligent inquiry. One hears the bleating of sheep, the lowing of cattle, the barking of dogs, the shouts of men working in the fields, the squeaks or barrows and wagons, yes, and even the howling of wolves from nearby woods. The day is full of thought for the morrow, constant disturbance, continual storms. The fields must be ploughed and spaded, the vines tended, trees planted, meadows irrigated. There is harrowing, sowing, fertilizing, reaping, threshing: harvest and vintage. If the harvest fails in any year, then follow dire poverty, unrest, and turbulence.

Working fifty hours a week instead of forty would significantly reduce a worker’s leisure time in relative terms, but would also increase that worker’s income in relative terms. From any individual’s perspective, this would count as a net gain, since survey evidence reveals relative leisure to be less important than relative income.41 But others could of course follow suit, causing that advantage to prove ephemeral. Further support for this interpretation comes from survey evidence regarding the preferences of professional workers, who are not subject to the overtime provisions of the Fair Labor Standards Act. The economists Renée Landers, James Rebitzer, and Lowell Taylor asked associates in large law firms which they would prefer: their current situation, or an otherwise similar one with an across-the-board cut of 10 percent in both hours and pay.42 By an overwhelming margin, respondents chose the latter. But they were not willing to choose that option unless their colleagues also did so.

Now that I had cut off any memory of my previous existence, now that my spirit was firmly determined to begin a new life from this point, I was filled and uplifted by a fresh, infantile happiness. My consciousness seemed to have become virgin, transparent again, and my spirit was alert, ready to use everything to the best advantage in the construction of my new self. At the same time my soul was running riot, in the joy of this new freedom. I had never looked at mankind or at the world in this way; the air between them and me seemed suddenly free of mist; and the new relations that had to be established between us now seemed easy, light, since I now had to ask little of them to achieve my personal satisfaction. Oh, that delicious lightheartedness! Serene, indescribably bliss! Fortune had suddenly cut me from all tangles, had severed me from ordinary life, had turned me into a bystander, looking on at the struggles of the others, and warned me secretly: “You’ll see… you’ll see how strange it will look now, when you observe it from outside!

Through the spectacles of geology, terra firms becomes terra mobilis, and we are forced to reconsider our beliefs of what is solid and what is not. Although we attribute to stone great power to hold back time, to refuse its claims (cairns, stone tablets, monuments, statuary), this is true only in relation to our own mutability. Looked at in the context of the bigger geological picture, rock is as vulnerable to change as any other substance. Above all, geology makes explicit challenges to our understanding of time. It giddies the sense of here-and-now. The imaginative experience of what the writer John McPhee memorably called 'deep time' - the sense of time whose units are not days, hours, minutes or seconds but millions of years or tens of millions of years - crushes the human instant; flattens it to a wafer. Contemplating the immensities of deep time, you face, in a way that is both exquisite and horrifying, the total collapse of your present, compacted to nothingness by the pressures of pasts and futures too extensive to envisage. And it is a physical as well as a cerebral horror, for to acknowledge that the hard rock of a mountain is vulnerable to the attrition of time is of necessity to reflect on the appalling transience of the human body.

There is an intellectual trick, which consists in associating the idea of the gratification so firmly with some painful thought, that after a little practice the thought of gratification is itself immediately felt as a very painful one. (For example, when the Christian accustoms himself to think of the presence and scorn of the devil in the course of sensual enjoyment, or everlasting punishment in hell for revenge by murder; or even merely of the contempt which he will meet with from those of his fellow-men whom he most respects, if he steals a sum of money, or if a man has often checked an intense desire for suicide by thinking of the grief and self-reproaches of his relations and friends, and has thus succeeded in balancing himself upon the edge of life: for, after some practice, these ideas follow one another in his mind like cause and effect.) Among instances of this kind may be mentioned the cases of Lord Byron and Napoleon, in whom the pride of man revolted and took offence at the preponderance of one particular passion over the collective attitude and order of reason. From this arises the habit and joy of tyrannising over the craving and making it, as it were, gnash its teeth. “I will not be a slave of any appetite,” wrote Byron in his diary.

How do you commit the perfect crime in science? We’re handicapped from the start because it’s a question we never ask. For more than thirty years, Frank taught me and many others to record our data accurately, compare them with collaborators around the world, discard the outliers, and come to a consensus. We understand there are variations, but if the bulk of the evidence goes in a certain direction, we are confident we have a better understanding of human biological processes. If only that were what happened in the real world. In the real world there are corporations, be they pharmaceutical, agricultural, petroleum, or chemical companies, that have billions of dollars at stake in the work of scientists. If one has billions of dollars, he can use the dark arts of persuasion to hire public relations firms to tout your products, sow the seeds of doubt about those who question your products, buy advertising on news networks so they don’t publicize negative stories unless they have no other choice, and donate to politicians of all ideologies. Then, once those politicians have been elected, they can write laws for the benefit of their generous donors. As it was put so eloquently in the seventeenth century by a prominent member of Queen Elizabeth’s court, “If it prospers, none dare call it treason.

The evidence for the cognitive interpretation of the above-average effect is that when people are asked about a task they find difficult (for many of us this could be “Are you better than average in starting conversations with strangers?”), they readily rate themselves as below average. The upshot is that people tend to be overly optimistic about their relative standing on any activity in which they do moderately well. I have had several occasions to ask founders and participants in innovative start-ups a question: To what extent will the outcome of your effort depend on what you do in your firm? This is evidently an easy question; the answer comes quickly and in my small sample it has never been less than 80%. Even when they are not sure they will succeed, these bold people think their fate is almost entirely in their own hands. They are surely wrong: the outcome of a start-up depends as much on the achievements of its competitors and on changes in the market as on its own efforts. However, WYSIATI plays its part, and entrepreneurs naturally focus on what they know best—their plans and actions and the most immediate threats and opportunities, such as the availability of funding. They know less about their competitors and therefore find it natural to imagine a future in which the competition plays little part.

Daily work in the field of online advertising, as Jack Goldenberg sees it, is still significantly different from what the trends are propagated by online promotions. Defining online budget According to Jack Goldenberg a vast majority of the budget for online advertising does not exceed $2,000 on a monthly basis, depending on the perception of the company as they can bring effects "online adventure", established budgets for online advertising move in value from $200 to $2,000 per month (with highest proportion of $200-$500). This does not mean that a number of companies gives less advertising - but even then it can not be called "creating the campaign." Goldenberg believes that in order to create an online advertising campaign there should be a budget of at least $500 for the use of different types of online advertising. Goldenberg explains this as: In an environment of such budget is not simply distribute the money "wisely" and that since it has obvious benefits through a variety of online advertising systems. Jack Goldenberg found out how most companies in the world and USA are oriented towards effects in relation to the funds that are made for advertising. In this type of company, regardless of what everyone knows to be used types of brand advertising (advertising through banners - display advertising) to create recognizable firms in certain target groups, the effects of such advertising are not directly comparable with respect to the effects of (price per click - CPC - Cost per click) with contextual advertising, which for years has given much more efficient (measurable) results in relation to advertising banners, concludes Mr. Goldenberg. According to Yoel Goldenberg it is good when there is an understanding in companies that brand advertising has a different type of effects in relation to the PPC (contextual) advertising, and that would be it "documented" in a certain way, it is necessary to constantly explore and find those web sites that deliver the best effects for optimum need of assets. The process of creating an online advertising campaigns, explained by Goldenberg, usually starts (or should start) finding individual Web sites on which to advertise a company could, possibly longer term. Unfortunately, says Goldenberg, in our country is not in all sectors (industries) simply find diverse Web sites from which to choose "pretenders" for online advertising. An even greater problem is the fact that long-term advertising on a Web site does not bring the desired effect, unless it is constantly not working to the content of advertising often changes with an emphasis on meeting the needs of potential clients.

The myriad activities that go into creating, producing, selling, and delivering a product or service are the basic units of competitive advantage. Operational effectiveness means performing these activities better—that is, faster, or with fewer inputs and defects—than rivals. Companies can reap enormous advantages from operational effectiveness, as Japanese firms demonstrated in the 1970s and 1980s with such practices as total quality management and continuous improvement. But from a competitive standpoint, the problem with operational effectiveness is that best practices are easily emulated. As all competitors in an industry adopt them, the productivity frontier—the maximum value a company can deliver at a given cost, given the best available technology, skills, and management techniques—shifts outward, lowering costs and improving value at the same time. Such competition produces absolute improvement in operational effectiveness, but relative improvement for no one. And the more benchmarking that companies do, the more competitive convergence you have—that is, the more indistinguishable companies are from one another. Strategic positioning attempts to achieve sustainable competitive advantage by preserving what is distinctive about a company. It means performing different activities from rivals, or performing similar activities in different ways.

I will show that this spectacular increase in inequality largely reflects an unprecedented explosion of very elevated incomes from labor, a veritable separation of the top managers of large firms from the rest of the population. One possible explanation of this is that the skills and productivity of these top managers rose suddenly in relation to those of other workers. Another explanation, which to me seems more plausible and turns out to be much more consistent with the evidence, is that these top managers by and large have the power to set their own remuneration, in some cases without limit and in many cases without any clear relation to their individual productivity, which in any case is very difficult to estimate in a large organization. This phenomenon is seen mainly in the United States and to a lesser degree in Britain, and it may be possible to explain it in terms of the history of social and fiscal norms in those two countries over the past century. The tendency is less marked in other wealthy countries (such as Japan, Germany, France, and other continental European states), but the trend is in the same direction. To expect that the phenomenon will attain the same proportions elsewhere as it has done in the United States would be risky until we have subjected it to a full analysis—which unfortunately is not that simple, given the limits of the available data.

that? Masculinity is and was a broad category that encompassed many forms of behaviour; the manliness of these particular men was inflected by identities of class, ethnicity and profession. Yet it is striking how often the key protagonists appealed to pointedly masculine modes of comportment and how closely these were interwoven with their understanding of policy. ‘I sincerely trust we shall keep our backs very stiff in this matter,’ Arthur Nicolson wrote to his friend Charles Hardinge, recommending that London reject any appeals for rapprochement from Berlin.156 It was essential, the German ambassador in Paris, Wilhelm von Schoen wrote in March 1912, that the Berlin government maintain a posture of ‘completely cool calmness’ in its relations with France and approach ‘with cold blood’ the tasks of national defence imposed by the international situation.157 When Bertie spoke of the danger that the Germans would ‘push us into the water and steal our clothes’, he metaphorized the international system as a rural playground thronging with male adolescents. Sazonov praised the ‘uprightness’ of Poincaré’s character and ‘the unshakable firmness of his will’;158 Paul Cambon saw in him the ‘stiffness’ of the professional jurist, while the allure of the reserved and self-reliant ‘outdoorsman’ was central to Grey’s identity as a public man. To have shrunk from supporting Austria-Hungary during the crisis of 1914, Bethmann commented in his memoirs, would have been an act of ‘self-castration’.

The conception of substance, which is fundamental in the philosophies of Descartes, Spinoza, and Leibniz, is derived from the logical category of subject and predicate. Some words can be either subjects or predicates; e.g. I can say 'the sky is blue' and 'blue is a colour'. Other words—of which proper names are the most obvious instances—can never occur as predicates, but only as subjects, or as one of the terms of a relation. Such words are held to designate substances. Substances, in addition to this logical characteristic, persist through time, unless destroyed by God's omnipotence (which, one gathers, never happens). Every true proposition is either general, like 'all men are mortal', in which case it states that one predicate implies another, or particular, like 'Socrates is mortal', in which case the predicate is contained in the subject, and the quality denoted by the predicate is part of the notion of the substance denoted by the subject. Whatever happens to Socrates can be asserted in a sentence in which 'Socrates' is the subject and the words describing the happening in question are the predicate. All these predicates put together make up the 'notion' of Socrates. All belong to him necessarily, in this sense, that a substance of which they could not be truly asserted would not be Socrates, but some one else. Leibniz was a firm believer in the importance of logic, not only in its own sphere, but as the basis of metaphysics. He did work on mathematical logic which would have been

When you first begin this procedure, expect to face some difficulties. Your mind will wander off constantly, darting around like a bumblebee and zooming off on wild tangents. Try not to worry. The monkey-mind phenomenon is well known. It is something that every seasoned meditator has had to deal with. They have pushed through it one way or another, and so can you. When it happens, just note the fact that you have been thinking, daydreaming, worrying, or whatever. Gently, but firmly, without getting upset or judging yourself for straying, simply return to the simple physical sensation of the breath. Then do it again the next time, and again, and again, and again. Somewhere in this process, you will come face to face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pell-mell down the hill, utterly out of control and helpless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are also no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not. So they still feel relatively comfortable. That does not mean that they are better off. Ignorance may be bliss, but it does not lead to liberation. So don’t let this realization unsettle you. It is a milestone actually, a sign of real progress. The very fact that you have looked at the problem straight in the eye means that you are on your way up and out of it.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics." ―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

One does not only wish to be understood when one writes; one wishes just as surely not to be understood. It is by no means necessarily an objection to a book when anyone finds it incomprehensible. Perhaps that was part of the author's intention — he didn't want to be understood by just 'anybody'. Every nobler spirit and taste selects his audience when he wants to communicate; in selecting it, he simultaneously erects barriers against 'the others'. All subtler laws of a style originated therein: they simultaneously keep away, create a distance, forbid 'entrance', understanding, as said above — while they open the ears of those whose ears are related to ours. And let me say this amongst ourselves and about my own case: I want neither the inexperience nor the liveliness of my temperament to keep me from being understandable to you, my friends — not the liveliness, as much as it forces me to deal with a matter swiftly in order to deal with it at all. For I approach deep problems such as I do cold baths: fast in, fast out. That this is no way to get to the depths, to get deep enough, is the superstition of those who fear water, the enemies of cold water; they speak without experience. Oh, the great cold makes one fast! And incidentally: does a matter stay unrecognized, not understood, merely because it has been touched in flight; is only glanced at, seen in a flash? Does one absolutely have to sit firmly on it first? At least there are truths that are especially shy and ticklish and can't be caught except suddenly — that one must surprise or leave alone. Finally, my brevity has yet another value: given the questions that occupy me, I must say many things briefly so that they will be heard even more briefly. For, as an immoralist, one needs to avoid corrupting innocents — I mean, asses and old maids of both sexes to whom life offers nothing but their innocence; even more, my writing should inspire, elevate, and encourage them to be virtuous.

[A] central theme is why social, political, and economic institutions tend to coevolve in a manner that reinforces rather than undermines one another. The welfare state is not 'politics against markets,' as commonly assumed, but politics with markets. Although it is popular to think that markets, especially global ones, interfere with the welfare state, and vice versa, this notion is simply inconsistent with the postwar record of actual welfare state development. The United States, which has a comparatively small welfare state and flexible labor markets, has performed well in terms of jobs and growth during the past two decades; however, before then the countries with the largest welfare states and the most heavily regulated labor markets exceeded those in the United States on almost any gauge of economic competitiveness and performance. Despite the change in economic fortunes, the relationship between social protection and product market strategies continues to hold. Northern Europe and Japan still dominate high-quality markets for machine tools and consumer durables, whereas the United States dominates software, biotech, and other high-tech industries. There is every reason that firms and governments will try to preserve the institutions that give rise to these comparative advantages, and here the social protection system (broadly construed to include job security and protection through the industrial relations system) plays a key role. The reason is that social insurance shapes the incentives workers and firms have for investing in particular types of skills, and skills are critical for competitive advantage in human-capital-intensive economies. Firms do not develop competitive advantages in spite of systems of social protection, but because of it. Continuing this line of argument, the changing economic fortunes of different welfare production regimes probably has very little to do with growing competitive pressure from the international economy. To the contrary, it will be argued in Chapter 6 that the main problem for Europe is the growing reliance on services that have traditionally been closed to trade. In particular, labor-intensive, low-productivity jobs do not thrive in the context of high social protection and intensive labor-market regulation, and without international trade, countries cannot specialize in high value-added services. Lack of international trade and competition, therefore, not the growth of these, is the cause of current employment problems in high-protection countries.

Discipline As your baby becomes more mobile and inquisitive, she’ll naturally become more assertive, as well. This is wonderful for her self-esteem and should be encouraged as much as possible. When she wants to do something that’s dangerous or disrupts the rest of the family, however, you’ll need to take charge. For the first six months or so, the best way to deal with such conflicts is to distract her with an alternative toy or activity Standard discipline won’t work until her memory span increases around the end of her seventh month. Only then can you use a variety of techniques to discourage undesired behavior. When you finally begin to discipline your child, it should never be harsh. Remember that discipline means to teach or instruct, not necessarily to punish. Often the most successful approach is simply to reward desired behavior and withhold rewards when she does not behave as desired. For example, if she cries for no apparent reason, make sure there’s nothing wrong physically; then when she stops, reward her with extra attention, kind words, and hugs. If she starts up again, wait a little longer before turning your attention to her, and use a firm tone of voice as you talk to her. This time, don’t reward her with extra attention or hugs. The main goal of discipline is to teach limits to the child, so try to help her understand exactly what she’s doing wrong when she breaks a rule. If you notice her doing something that’s not allowed, such as pulling your hair, let her know that it’s wrong by calmly saying “no,” stopping her, and redirecting her attention to an acceptable activity. If your child is touching or trying to put something in her mouth that she shouldn’t, gently pull her hand away as you tell her this particular object is off-limits. But since you do want to encourage her to touch other things, avoid saying “Don’t touch.” More pointed phrases, such as “Don’t eat the flowers” or “No eating leaves” will convey the message without confusing her. Because it’s still relatively easy to modify her behavior at this age, this is a good time to establish your authority and a sense of consistency Be careful not to overreact, however. She’s still not old enough to misbehave intentionally and won’t understand if you punish her or raise your voice. She may be confused and even become startled when told that she shouldn’t be doing or touching something. Instead, remain calm, firm, consistent, and loving in your approach. If she learns now that you have the final word, it may make life much more comfortable for both of you later on, when she naturally becomes more headstrong.

Yoel Goldenberg makes exhibitions, photographs, models and media craftsmanship. His works are an examination of ideas, for example, validness and objectivity by utilizing an exhaustive methodology and semi exploratory exactness and by referencing documentaries, 'actuality fiction' and prominent experimental reciprocals. Yoel Goldenberg as of now lives and works in Brooklyn. By challenging the division between the domain of memory and the domain of experience, Goldenberg formalizes the circumstantial and underlines the procedure of synthesis that is behind the apparently arbitrary works. The manners of thinking, which are probably private, profoundly subjective and unfiltered in their references to dream universes, are much of the time uncovered as collections. His practice gives a valuable arrangement of metaphorical instruments for moving with a pseudo-moderate approach in the realm of execution: these fastidiously arranged works reverberate and resound with pictures winnowed from the fantastical domain of creative energy. By trying different things with aleatoric procedures, Yoel Goldenberg makes work in which an interest with the clarity of substance and an uncompromising demeanor towards calculated and insignificant workmanship can be found. The work is detached and deliberate and a cool and unbiased symbolism is utilized. His works are highlighting unplanned, unintentional and sudden associations which make it conceivable to overhaul craftsmanship history and, far and away superior, to supplement it. Consolidating random viewpoints lead to astounding analogies. With a theoretical methodology, he ponders the firmly related subjects of file and memory. This regularly brings about an examination of both the human requirement for "definitive" stories and the inquiry whether tales "fictionalize" history. His gathered, changed and own exhibitions are being faced as stylishly versatile, specifically interrelated material for memory and projection. The conceivable appears to be genuine and reality exists, yet it has numerous countenances, as Hanna Arendt refers to from Franz Kafka. By exploring dialect on a meta-level, he tries to approach a wide size of subjects in a multi-layered route, likes to include the viewer in a way that is here and there physical and has faith in the thought of capacity taking after structure in a work. Goldenberg’s works are straightforwardly a reaction to the encompassing environment and uses regular encounters from the craftsman as a beginning stage. Regularly these are confined occasions that would go unnoticed in their unique connection. By utilizing a regularly developing file of discovered archives to make self-ruling works of art, he retains the convention of recognition workmanship into every day hone. This individual subsequent and recovery of a past custom is vital as a demonstration of reflection. Yoel’s works concentrate on the powerlessness of correspondence which is utilized to picture reality, the endeavor of dialog, the disharmony in the middle of structure and content and the dysfunctions of dialect. To put it plainly, the absence of clear references is key components in the work. With an unobtrusive moderate methodology, he tries to handle dialect. Changed into craftsmanship, dialect turns into an adornment. Right then and there, loads of ambiguities and indistinctnesses, which are intrinsic to the sensation, rise up to the top

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

Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: You were also looking for some operational criteria for false memory syndrome: what a clinician could look for or test for, and so on. I spoke with several of our scientific advisory board members and I have some information for you that isn't really in writing at this point but I think it's a direction you want us to go in. So if I can read some of these notes . . . TAT: Please do. Freyd: One would look for false memory syndrome: 1. If a patient reports having been sexually abused by a parent, relative or someone in very early childhood, but then claims that she or he had complete amnesia about it for a decade or more; 2. If the patient attributes his or her current reason for being in therapy to delayed-memories. And this is where one would want to look for evidence suggesting that the abuse did not occur as demonstrated by a list of things, including firm, confident denials by the alleged perpetrators; 3. If there is denial by the entire family; 4. In the absence of evidence of familial disturbances or psychiatric illnesses. For example, if there's no evidence that the perpetrator had alcohol dependency or bipolar disorder or tendencies to pedophilia; 5. If some of the accusations are preposterous or impossible or they contain impossible or implausible elements such as a person being made pregnant prior to menarche, being forced to engage in sex with animals, or participating in the ritual killing of animals, and; 6. In the absence of evidence of distress surrounding the putative abuse. That is, despite alleged abuse going from age two to 27 or from three to 16, the child displayed normal social and academic functioning and that there was no evidence of any kind of psychopathology. Are these the kind of things you were asking for? TAT: Yeah, it's a little bit more specific. I take issue with several, but at least it gives us more of a sense of what you all mean when you say "false memory syndrome." Freyd: Right. Well, you know I think that things are moving in that direction since that seems to be what people are requesting. Nobody's denying that people are abused and there's no one denying that someone who was abused a decade ago or two decades ago probably would not have talked about it to anybody. I think I mentioned to you that somebody who works in this office had that very experience of having been abused when she was a young teenager-not extremely abused, but made very uncomfortable by an uncle who was older-and she dealt with it for about three days at the time and then it got pushed to the back of her mind and she completely forgot about it until she was in therapy. TAT: There you go. That's how dissociation works! Freyd: That's how it worked. And after this came up and she had discussed and dealt with it in therapy, she could again put it to one side and go on with her life. Certainly confronting her uncle and doing all these other things was not a part of what she had to do. Interestingly, though, at the same time, she has a daughter who went into therapy and came up with memories of having been abused by her parents. This daughter ran away and is cutoff from the family-hasn't spoken to anyone for three years. And there has never been any meeting between the therapist and the whole family to try to find out what was involved. TAT: If we take the first example -- that of her own abuse -- and follow the criteria you gave, we would have a very strong disbelief in the truth of what she told.

Here we introduce the nation's first great communications monopolist, whose reign provides history's first lesson in the power and peril of concentrated control over the flow of information. Western Union's man was one Rutherford B. Hates, an obscure Ohio politician described by a contemporary journalist as "a third rate nonentity." But the firm and its partner newswire, the Associated Press, wanted Hayes in office, for several reasons. Hayes was a close friend of William Henry Smith, a former politician who was now the key political operator at the Associated Press. More generally, since the Civil War, the Republican Party and the telegraph industry had enjoyed a special relationship, in part because much of what were eventually Western Union's lines were built by the Union Army. So making Hayes president was the goal, but how was the telegram in Reid's hand key to achieving it? The media and communications industries are regularly accused of trying to influence politics, but what went on in the 1870s was of a wholly different order from anything we could imagine today. At the time, Western Union was the exclusive owner of the nationwide telegraph network, and the sizable Associated Press was the unique source for "instant" national or European news. (It's later competitor, the United Press, which would be founded on the U.S. Post Office's new telegraph lines, did not yet exist.) The Associated Press took advantage of its economies of scale to produce millions of lines of copy a year and, apart from local news, its product was the mainstay of many American newspapers. With the common law notion of "common carriage" deemed inapplicable, and the latter day concept of "net neutrality" not yet imagined, Western Union carried Associated Press reports exclusively. Working closely with the Republican Party and avowedly Republican papers like The New York Times (the ideal of an unbiased press would not be established for some time, and the minting of the Time's liberal bona fides would take longer still), they did what they could to throw the election to Hayes. It was easy: the AP ran story after story about what an honest man Hayes was, what a good governor he had been, or just whatever he happened to be doing that day. It omitted any scandals related to Hayes, and it declined to run positive stories about his rivals (James Blaine in the primary, Samuel Tilden in the general). But beyond routine favoritism, late that Election Day Western Union offered the Hayes campaign a secret weapon that would come to light only much later. Hayes, far from being the front-runner, had gained the Republican nomination only on the seventh ballot. But as the polls closed his persistence appeared a waste of time, for Tilden, the Democrat, held a clear advantage in the popular vote (by a margin of over 250,000) and seemed headed for victory according to most early returns; by some accounts Hayes privately conceded defeat. But late that night, Reid, the New York Times editor, alerted the Republican Party that the Democrats, despite extensive intimidation of Republican supporters, remained unsure of their victory in the South. The GOP sent some telegrams of its own to the Republican governors in the South with special instructions for manipulating state electoral commissions. As a result the Hayes campaign abruptly claimed victory, resulting in an electoral dispute that would make Bush v. Gore seem a garden party. After a few brutal months, the Democrats relented, allowing Hayes the presidency — in exchange, most historians believe, for the removal of federal troops from the South, effectively ending Reconstruction. The full history of the 1876 election is complex, and the power of th

There are many who profess to be religious and speak of themselves as Christians, and, according to one such, “as accepting the scriptures only as sources of inspiration and moral truth,” and then ask in their smugness: “Do the revelations of God give us a handrail to the kingdom of God, as the Lord’s messenger told Lehi, or merely a compass?” Unfortunately, some are among us who claim to be Church members but are somewhat like the scoffers in Lehi’s vision—standing aloof and seemingly inclined to hold in derision the faithful who choose to accept Church authorities as God’s special witnesses of the gospel and his agents in directing the affairs of the Church. There are those in the Church who speak of themselves as liberals who, as one of our former presidents has said, “read by the lamp of their own conceit.” (Joseph F. Smith, Gospel Doctrine [Deseret Book Co., 1939], p. 373.) One time I asked one of our Church educational leaders how he would define a liberal in the Church. He answered in one sentence: “A liberal in the Church is merely one who does not have a testimony.” Dr. John A. Widtsoe, former member of the Quorum of the Twelve and an eminent educator, made a statement relative to this word liberal as it applied to those in the Church. This is what he said: “The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. . . . He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. . . . “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.” (“Evidences and Reconciliations,” Improvement Era, vol. 44 [1941], p. 609.) Here again, to use the figure of speech in Lehi’s vision, they are those who are blinded by the mists of darkness and as yet have not a firm grasp on the “iron rod.” Wouldn’t it be wonderful if, when there are questions which are unanswered because the Lord hasn’t seen fit to reveal the answers as yet, all such could say, as Abraham Lincoln is alleged to have said, “I accept all I read in the Bible that I can understand, and accept the rest on faith.” . . . Wouldn’t it be a great thing if all who are well schooled in secular learning could hold fast to the “iron rod,” or the word of God, which could lead them, through faith, to an understanding, rather than to have them stray away into strange paths of man-made theories and be plunged into the murky waters of disbelief and apostasy? . . . Cyprian, a defender of the faith in the Apostolic Period, testified, and I quote, “Into my heart, purified of all sin, there entered a light which came from on high, and then suddenly and in a marvelous manner, I saw certainty succeed doubt.” . . . The Lord issued a warning to those who would seek to destroy the faith of an individual or lead him away from the word of God or cause him to lose his grasp on the “iron rod,” wherein was safety by faith in a Divine Redeemer and his purposes concerning this earth and its peoples. The Master warned: “But whoso shall offend one of these little ones which believe in me, it were better … that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Matt. 18:6.) The Master was impressing the fact that rather than ruin the soul of a true believer, it were better for a person to suffer an earthly death than to incur the penalty of jeopardizing his own eternal destiny.