First Call Resolution Quotes

Accustom yourself to look first to the dreadful consequences of failure; then fix your eye on the glorious prize which is before you; and when your strength begins to fail, and your spirits are well nigh exhausted, let the animating view rekindle your resolution, and call forth in renewed vigour the fainting energies of your soul.

After a great blow, or crisis, after the first shock and then after the nerves have stopped screaming and twitching, you settle down to the new condition of things and feel that all possibility of change has been used up. You adjust yourself, and are sure that the new equilibrium is for eternity. . . But if anything is certain it is that no story is ever over, for the story which we think is over is only a chapter in a story which will not be over, and it isn't the game that is over, it is just an inning, and that game has a lot more than nine innings. When the game stops it will be called on account of darkness. But it is a long day.

In 1967, the second resolution to the cat problem was formulated by Nobel laureate Eugene Wigner, whose work was pivotal in laying the foundation of quantum mechanics and also building the atomic bomb. He said that only a conscious person can make an observation that collapses the wave function. But who is to say that this person exists? You cannot separate the observer from the observed, so maybe this person is also dead and alive. In other words, there has to be a new wave function that includes both the cat and the observer. To make sure that the observer is alive, you need a second observer to watch the first observer. This second observer is called “Wigner’s friend,” and is necessary to watch the first observer so that all waves collapse. But how do we know that the second observer is alive? The second observer has to be included in a still-larger wave function to make sure he is alive, but this can be continued indefinitely. Since you need an infinite number of “friends” to collapse the previous wave function to make sure they are alive, you need some form of “cosmic consciousness,” or God. Wigner concluded: “It was not possible to formulate the laws (of quantum theory) in a fully consistent way without reference to consciousness.” Toward the end of his life, he even became interested in the Vedanta philosophy of Hinduism. In this approach, God or some eternal consciousness watches over all of us, collapsing our wave functions so that we can say we are alive. This interpretation yields the same physical results as the Copenhagen interpretation, so this theory cannot be disproven. But the implication is that consciousness is the fundamental entity in the universe, more fundamental than atoms. The material world may come and go, but consciousness remains as the defining element, which means that consciousness, in some sense, creates reality. The very existence of the atoms we see around us is based on our ability to see and touch them.

It's a queer thing is a man's soul. It is the whole of him. Which means it is the unknown him, as well as the known. It seems to me just funny, professors and Benjamins fixing the functions of the soul. Why, the soul of man is a vast forest, and all Benjamin intended was a neat back garden. And we've all got to fit into his kitchen garden scheme of things. Hail Columbia ! The soul of man is a dark forest. The Hercynian Wood that scared the Romans so, and out of which came the white- skinned hordes of the next civilization. Who knows what will come out of the soul of man? The soul of man is a dark vast forest, with wild life in it. Think of Benjamin fencing it off! Oh, but Benjamin fenced a little tract that he called the soul of man, and proceeded to get it into cultivation. Providence, forsooth! And they think that bit of barbed wire is going to keep us in pound for ever? More fools they. ... Man is a moral animal. All right. I am a moral animal. And I'm going to remain such. I'm not going to be turned into a virtuous little automaton as Benjamin would have me. 'This is good, that is bad. Turn the little handle and let the good tap flow,' saith Benjamin, and all America with him. 'But first of all extirpate those savages who are always turning on the bad tap.' I am a moral animal. But I am not a moral machine. I don't work with a little set of handles or levers. The Temperance- silence-order- resolution-frugality-industry-sincerity - justice- moderation-cleanliness-tranquillity-chastity-humility keyboard is not going to get me going. I'm really not just an automatic piano with a moral Benjamin getting tunes out of me. Here's my creed, against Benjamin's. This is what I believe: 'That I am I.' ' That my soul is a dark forest.' 'That my known self will never be more than a little clearing in the forest.' 'Thatgods, strange gods, come forth f rom the forest into the clearing of my known self, and then go back.' ' That I must have the courage to let them come and go.' ' That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women.' There is my creed. He who runs may read. He who prefers to crawl, or to go by gasoline, can call it rot.

Think, let us say, of the times of Vespasian; and what do you see? Men and women busy marrying, bringing up children, sickening, dying, fighting, feasting, chaffering, farming, flattering, bragging, envying, scheming, calling down curses, grumbling at fate, loving, hoarding, coveting thrones and dignities. Of all that life, not a trace survives today. Or come forward to the days of Trajan; again, it is the same; that life, too, has perished. Take a similar look at the records of other past ages and peoples; mark how one and all, after their short-lived strivings, passed away and were resolved into the elements. More especially, recall some who, within your own knowledge, have followed after vanities instead of contenting themselves with a resolute performance of the duties for which they were created. In such cases it is essential to remind ourselves that the pursuit of any object depends for its value upon the worth of the object pursued. If, then, you would avoid discouragement, never become unduly absorbed in things that are not of the first importance.

The essential point was that Cicero for the first time laid out his political credo in black and white, and I can summarise it in a sentence: that politics is the most noble of all callings (“there is really no other occupation in which human virtue approaches more closely the august function of the gods”); that there is “no nobler motive for entering public life than the resolution not to be ruled by wicked men”; that no individual, or combination of individuals, should be allowed to become too powerful; that politics is a profession, not a pastime for dilettantes (nothing is worse than rule by “clever poets”); that a statesman should devote his life to studying “the science of politics, in order to acquire in advance all the knowledge that it may be necessary for him to use at some future time”; that authority in a state must always be divided; and that of the three known forms of government—monarchy, aristocracy and people—the best is a mixture of all three, for each one taken on its own can lead to disaster: kings can be capricious, aristocrats self-interested, and “an unbridled multitude enjoying unwonted power more terrifying than a conflagration or a raging sea.

No other country joined the United States in recognizing Israel’s sovereignty over the Golan, but U.S. recognition is still significant. Yet this is far from the first time that the United States has directly undermined international law for Israel’s benefit. Since 1972, the U.S. has used its veto power at the UN Security Council to shield Israel from forty-four resolutions criticizing its behavior or calling on it to comply with international law and UN

is turning all life into a unified flow experience. If a person sets out to achieve a difficult enough goal, from which all other goals logically follow, and if he or she invests all energy in developing skills to reach that goal, then actions and feelings will be in harmony, and the separate parts of life will fit together—and each activity will “make sense” in the present, as well as in view of the past and of the future. In such a way, it is possible to give meaning to one’s entire life. But isn’t it incredibly naive to expect life to have a coherent overall meaning? After all, at least since Nietzsche concluded that God was dead, philosophers and social scientists have been busy demonstrating that existence has no purpose, that chance and impersonal forces rule our fate, and that all values are relative and hence arbitrary. It is true that life has no meaning, if by that we mean a supreme goal built into the fabric of nature and human experience, a goal that is valid for every individual. But it does not follow that life cannot be given meaning. Much of what we call culture and civilization consists in efforts people have made, generally against overwhelming odds, to create a sense of purpose for themselves and their descendants. It is one thing to recognize that life is, by itself, meaningless. It is another thing entirely to accept this with resignation. The first fact does not entail the second any more than the fact that we lack wings prevents us from flying. From the point of view of an individual, it does not matter what the ultimate goal is—provided it is compelling enough to order a lifetime’s worth of psychic energy. The challenge might involve the desire to have the best beer-bottle collection in the neighborhood, the resolution to find a cure for cancer, or simply the biological imperative to have children who will survive and prosper. As long as it provides clear objectives, clear rules for action, and a way to concentrate and become involved, any goal can serve to give meaning to a person’s life. In the past few years I have come to be quite well acquainted with several Muslim professionals—electronics engineers, pilots, businessmen, and teachers, mostly from Saudi Arabia and from the other Gulf states. In talking to them, I was struck with how relaxed most of them seemed to be even under strong pressure. “There is nothing to it,” those I asked about it told me, in different words, but with the same message: “We don’t get upset because we believe that our life is in God’s hands, and whatever He decides will be fine with us.” Such implicit faith used to be widespread in our culture as well, but it is not easy to find it now. Many of us have to discover a goal that will give meaning to life on our own, without the help of a traditional faith.

At the first sound of the drum, the revolutionary movement died down. The more active layers of the workers were mobilized. The revolutionary elements were thrown from the factories to the front. Severe penalties were imposed for striking. The workers’ press was swept away. Trade unions were strangled. Hundreds of thousands of women, boys, peasants, poured into the workshops. The war—combined with the wreck of the International—greatly disoriented the workers politically, and made it possible for the factory administration, then just lifting its head, to speak patriotically in the name of the factories, carrying with it a considerable part of the workers, and compelling the more bold and resolute to keep still and wait. The revolutionary ideas were barely kept glowing in small and hushed circles. In the factories in those days, nobody dared to call himself “Bolshevik” for fear, not only of arrest, but of a beating from the backward workers.

In almost every thriller, a point is reached when someone, usually calling from a phone booth, telephones with a vital piece of information, which he cannot divulge by phone. By the time the hero arrives at the place where they had arranged to meet, the caller is dead, or too near death to tell. There is never an explanation for the reluctance of the caller to impart his message in the first place. Certainly, the convention existed well before the age of the tape recorder and the wiretap. Not on the phone, in a spy or mystery story, has always been, in and of itself, sufficient to hold up the resolution of the case for a long, long time.

In the parable of the talents, the three servants are called to render an account of how they have used the gifts entrusted to them. The first two used their talents boldly and resourcefully. The third, who prudently wraps his money and buries it, typifies the Christian who deposits his faith in an hermetic container and seals the lid shut. He or she limps through life on childhood memories of Sunday school and resolutely refuses the challenge of growth and spiritual maturity. Unwilling to take risks, this person loses the talent entrusted to him or her. “The master wanted his servants to take risks. He wanted them to gamble with his money.”5

Mrs. Crisparkle had need of her own share of philanthropy when she beheld this very large and very loud excrescence on the little party. Always something in the nature of a Boil upon the face of society, Mr. Honeythunder expanded into an inflammatory Wen in Minor Canon Corner. Though it was not literally true, as was facetiously charged against him by public unbelievers, that he called aloud to his fellow-creatures: ‘Curse your souls and bodies, come here and be blessed!’ still his philanthropy was of that gunpowderous sort that the difference between it and animosity was hard to determine. You were to abolish military force, but you were first to bring all commanding officers who had done their duty, to trial by court-martial for that offence, and shoot them. You were to abolish war, but were to make converts by making war upon them, and charging them with loving war as the apple of their eye. You were to have no capital punishment, but were first to sweep off the face of the earth all legislators, jurists, and judges, who were of the contrary opinion. You were to have universal concord, and were to get it by eliminating all the people who wouldn’t, or conscientiously couldn’t, be concordant. You were to love your brother as yourself, but after an indefinite interval of maligning him (very much as if you hated him), and calling him all manner of names. Above all things, you were to do nothing in private, or on your own account. You were to go to the offices of the Haven of Philanthropy, and put your name down as a Member and a Professing Philanthropist. Then, you were to pay up your subscription, get your card of membership and your riband and medal, and were evermore to live upon a platform, and evermore to say what Mr. Honeythunder said, and what the Treasurer said, and what the sub-Treasurer said, and what the Committee said, and what the sub-Committee said, and what the Secretary said, and what the Vice-Secretary said. And this was usually said in the unanimously-carried resolution under hand and seal, to the effect: ‘That this assembled Body of Professing Philanthropists views, with indignant scorn and contempt, not unmixed with utter detestation and loathing abhorrence’—in short, the baseness of all those who do not belong to it, and pledges itself to make as many obnoxious statements as possible about them, without being at all particular as to facts.

My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without. Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable. […] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus’ innocence, and, little by little, that of all analogous victims. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence.

{The final resolutions at Robert Ingersoll's funeral, quoted here} Whereas, in the order of nature -- that nature which moves with unerring certainty in obedience to fixed laws -- Robert G. Ingersoll has gone to that repose which we call death. We, his old friends and fellow-citizens, who have shared his friendship in the past, hereby manifest the respect due his memory. At a time when everything impelled him to conceal his opinions or to withhold their expression, when the highest honors of the state were his if he would but avoid discussion of the questions that relate to futurity, he avowed his belief; he did not bow his knee to superstition nor countenance a creed which his intellect dissented. Casting aside all the things for which men most sigh -- political honor, the power to direct the futures of the state, riches and emoluments, the association of the worldly and the well- to-do -- he stood forth and expressed his honest doubts, and he welcomed the ostracism that came with it, as a crown of glory, no less than did the martyrs of old. Even this self-sacrifice has been accounted shame to him, saying that he was urged thereto by a desire for financial gain, when at the time he made his stand there was before him only the prospect of loss and the scorn of the public. We, therefore, who know what a struggle it was to cut loose from his old associations, and what it meant to him at that time, rejoice in his triumph and in the plaudits that came to him from thus boldly avowing his opinions, and we desire to record the fact that we feel that he was greater than a saint, greater than a mere hero -- he was a thoroughly honest man. He was a believer, not in the narrow creed of a past barbarous age, but a true believer in all that men ought to hold sacred, the sanctity of the home, the purity of friendship, and the honesty of the individual. He was not afraid to advocate the fact that eternal truth was eternal justice; he was not afraid of the truth, nor to avow that he owed allegiance to it first of all, and he was willing to suffer shame and condemnation for its sake. The laws of the universe were his bible; to do good, his religion, and he was true to his creed. We therefore commend his life, for he was the apostle of the fireside, the evangel of justice and love and charity and happiness. We who knew him when he first began his struggle, his old neighbors and friends, rejoice at the testimony he has left us, and we commend his life and efforts as worthy of emulation.

He wanted to lead a division in the army of - who? God, right, goodness, they were names for the same thing - into battle against EVIL. He wanted issues and battle lines and never mind standing in the cold outside supermarkets handing out leaflets about the lettuce boycott or the grape strike. He wanted to see EVIL with its cerements of deception cast aside, with every feature of its visage clear. He wanted to slug it out toe to toe with EVIL, like Muhammad Ali against Joe Frazier, the Celtics against the Knicks, Jacob against the Angel. He wanted this struggle to be pure, unhindered by the politics that rode the back of every social issue like a deformed Siamese twin. He had wanted all this since he had wanted to be a priest, and that call had come to him at the age of fourteen, when he had been inflamed by the story of St Stephen, the first Christian martyr, who had been stoned to death and who had seen Christ at the moment of his death. Heaven was a dim attraction compared to that of fighting - and perhaps perishing - in the service of the Lord. But there were no battles. There were only skirmishes of vague resolution. And EVIL did not wear one face but many, and all of them were vacuous and more often than not the chin was slicked with drool. In fact, he was being forced to the conclusion that there was no EVIL in the world at all but only evil - or perhaps (evil).

But there is one privilege the Gy-ei carefully retain, and the desire for which perhaps forms the secret motive of most lady asserters of woman rights above ground. They claim the privilege, here usurped by men, of proclaiming their love and urging their suit; in other words, of being the wooing party rather than the wooed. Such a phenomenon as an old maid does not exist among the Gy-ei. Indeed it is very seldom that a Gy does not secure any An upon whom she sets her heart, if his affections be not strongly engaged elsewhere. However coy, reluctant, and prudish, the male she courts may prove at first, yet her perseverance, her ardour, her persuasive powers, her command over the mystic agencies of vril, are pretty sure to run down his neck into what we call “the fatal noose.” Their argument for the reversal of that relationship of the sexes which the blind tyranny of man has established on the surface of the earth, appears cogent, and is advanced with a frankness which might well be commended to impartial consideration. They say, that of the two the female is by nature of a more loving disposition than the male—that love occupies a larger space in her thoughts, and is more essential to her happiness, and that therefore she ought to be the wooing party; that otherwise the male is a shy and dubitant creature—that he has often a selfish predilection for the single state—that he often pretends to misunderstand tender glances and delicate hints—that, in short, he must be resolutely pursued and captured.

How I Got That Name Marilyn Chin an essay on assimilation I am Marilyn Mei Ling Chin Oh, how I love the resoluteness of that first person singular followed by that stalwart indicative of “be," without the uncertain i-n-g of “becoming.” Of course, the name had been changed somewhere between Angel Island and the sea, when my father the paperson in the late 1950s obsessed with a bombshell blond transliterated “Mei Ling” to “Marilyn.” And nobody dared question his initial impulse—for we all know lust drove men to greatness, not goodness, not decency. And there I was, a wayward pink baby, named after some tragic white woman swollen with gin and Nembutal. My mother couldn’t pronounce the “r.” She dubbed me “Numba one female offshoot” for brevity: henceforth, she will live and die in sublime ignorance, flanked by loving children and the “kitchen deity.” While my father dithers, a tomcat in Hong Kong trash— a gambler, a petty thug, who bought a chain of chopsuey joints in Piss River, Oregon, with bootlegged Gucci cash. Nobody dared question his integrity given his nice, devout daughters and his bright, industrious sons as if filial piety were the standard by which all earthly men are measured. * Oh, how trustworthy our daughters, how thrifty our sons! How we’ve managed to fool the experts in education, statistic and demography— We’re not very creative but not adverse to rote-learning. Indeed, they can use us. But the “Model Minority” is a tease. We know you are watching now, so we refuse to give you any! Oh, bamboo shoots, bamboo shoots! The further west we go, we’ll hit east; the deeper down we dig, we’ll find China. History has turned its stomach on a black polluted beach— where life doesn’t hinge on that red, red wheelbarrow, but whether or not our new lover in the final episode of “Santa Barbara” will lean over a scented candle and call us a “bitch.” Oh God, where have we gone wrong? We have no inner resources! * Then, one redolent spring morning the Great Patriarch Chin peered down from his kiosk in heaven and saw that his descendants were ugly. One had a squarish head and a nose without a bridge Another’s profile—long and knobbed as a gourd. A third, the sad, brutish one may never, never marry. And I, his least favorite— “not quite boiled, not quite cooked," a plump pomfret simmering in my juices— too listless to fight for my people’s destiny. “To kill without resistance is not slaughter” says the proverb. So, I wait for imminent death. The fact that this death is also metaphorical is testament to my lethargy. * So here lies Marilyn Mei Ling Chin, married once, twice to so-and-so, a Lee and a Wong, granddaughter of Jack “the patriarch” and the brooding Suilin Fong, daughter of the virtuous Yuet Kuen Wong and G.G. Chin the infamous, sister of a dozen, cousin of a million, survived by everbody and forgotten by all. She was neither black nor white, neither cherished nor vanquished, just another squatter in her own bamboo grove minding her poetry— when one day heaven was unmerciful, and a chasm opened where she stood. Like the jowls of a mighty white whale, or the jaws of a metaphysical Godzilla, it swallowed her whole. She did not flinch nor writhe, nor fret about the afterlife, but stayed! Solid as wood, happily a little gnawed, tattered, mesmerized by all that was lavished upon her and all that was taken away!

Siddhartha said: "Yesterday, I told you I knew how to think, to wait, and to fast, but you thought this was of no use. But it is useful for many things, Kamala, you'll see. You'll see that the stupid Samanas are learning and able to do many pretty things in the forest, which the likes of you aren't capable of. The day before yesterday, I was still a shaggy beggar, as soon as yesterday I have kissed Kamala, and soon I'll be a merchant and have money and all those things you insist upon." "Well yes," she admitted. "But where would you be without me? What would you be, if Kamala wasn't helping you?" "Dear Kamala," said Siddhartha and straightened up to his full height, "when I came to you into your grove, I did the first step. It was my resolution to learn love from this most beautiful woman. From that moment on when I had made this resolution, I also knew that I would carry it out. I knew that you would help me, at your first glance at the entrance of the grove I already knew it." "But what if I hadn't been willing?" "You were willing. Look, Kamala: When you throw a rock into the water, it will speed on the fastest course to the bottom of the water. This is how it is when Siddhartha has a goal, a resolution. Siddhartha does nothing, he waits, he thinks, he fasts, but he passes through the things of the world like a rock through water, without doing anything, without stirring; he is drawn, he lets himself fall. His goal attracts him, because he doesn't let anything enter his soul which might oppose the goal. This is what Siddhartha has learned among the Samanas. This is what fools call magic and of which they think it would be effected by means of the daemons. Nothing is effected by daemons, there are no daemons. Everyone can perform magic, everyone can reach his goals, if he is able to think, if he is able to wait, if he is able to fast.

We can understand why one of the titles given to Jesus is that of ‘prophet.’ Jesus is the last and greatest of the prophets, the one who sums them up and goes further than all of them. He is the prophet of the last, but also of the best, chance. With him there takes place a shift that is both tiny and gigantic – a shift that follows on directly from the Old Testament but constitutes a decisive break as well. This is the complete elimination of the sacrificial for the first time – the end of divine violence and the explicit revelation of all that has gone before. It calls for a complete change of emphasis and a spiritual metamorphosis without precedent in the whole history of mankind. It also amounts to an absolute simplification of the relations between human beings, in so far as all the false differences between doubles are annulled – a simplification in the sense in which we speak of an algebraic simplification. Throughout the texts of the Old Testament it was impossible to conclude the deconstruction of myths, rituals and law since the plenary revelation of the founding murder had not yet taken place. The divinity may be to some extent stripped of violence, but not completely so. That is why there is still an indeterminate and indistinct future, in which the resolution of the problem by human means alone – the face-to-face reconciliation that ought to result when people are alerted to the stupidity and uselessness of symmetrical violence – remains confused to a certain extent with the hope of a new epiphany of violence that is distinctively divine in origin, a ‘Day of Yahweh’ that would combine the paroxysm of God’s anger with a no less God-given reconciliation. However remarkably the prophets progress toward a precise understanding of what it is that structures religion and culture, the Old Testament never tips over into the complete rationality that would dispense with this hope of a purgation by violence and would give up requiring God to take the apocalyptic solution by completely liquidating the ‘evil’ in order to ensure the happiness of the chosen.

In every government there are three sorts of power: the legislative; the executive in respect to things dependent on the law of nations; and the executive in regard to matters that depend on the civil law. By virtue of the first, the prince or magistrate enacts temporary or perpetual laws, and amends or abrogates those that have been already enacted. By the second, he makes peace or war, sends or receives embassies, establishes the public security, and provides against invasions. By the third, he punishes criminals, or determines the disputes that arise between individuals. The latter we shall call the judiciary power, and the other, simply, the executive power of the state. When the legislative and executive powers are united in the same person, or in the same body of magistrates, there can be no liberty; because apprehensions may arise, lest the same monarch or senate should enact tyrannical laws, to execute them in a tyrannical manner. Again, there is no liberty if the judiciary power be not separated from the legislative and executive. Were it joined with the legislative, the life and liberty of the subject would be exposed to arbitrary control; for the judge would be then the legislator. Were it joined to the executive power, the judge might behave with violence and oppression. There would be an end of every thing, were the same man, or the same body, whether of the nobles or of the people, to exercise those three powers, that of enacting laws, that of executing the public resolutions, and of trying the causes of individuals. The executive power ought to be in the hands of a monarch, because this branch of government, having need of dispatch, is better administered by one than by many: on the other hand, whatever depends on the legislative power, is oftentimes better regulated by many than by a single person. But, if there were no monarch, and the executive power should be committed to a certain number of persons, selected from the legislative body, there would be an end of liberty, by reason the two powers would be united; as the same persons would sometimes possess, and would be always able to possess, a share in both.

The first phase of the war was led by the IAF. It targeted Hamas rocket launchers, commanders and command posts that Hamas deliberately embedded in Gaza’s densely populated civilian neighborhoods. It placed its main headquarters in a hospital and its stockpiles of rockets and missiles in hospitals, schools and mosques, often using children as human shields. Before bombing these Hamas targets, in an effort to minimize civilian casualties the IDF issued warning to civilians to evacuate the premises. Hamas continued to rocket Israeli cities. I instructed the army to prepare for a ground operation to take out the tunnels. Our soldiers would be susceptible to Palestinian ground fire, booby traps, land mines and antitank missiles, some fired by terrorists emerging from underground. As casualties would inevitably mount on both sides in this door-to-door warfare, I realized that Israel would face growing international criticism. But there was no other choice. I called Obama, the first of many phone conversations we had during the operation. He said he supported Israel’s right of self-defense but was very clear on its limits. “Bibi,” he said, “we won’t support a ground action.” “Barack, I don’t want a ground action,” I said. “But if our intelligence shows that the terror tunnels are about to penetrate our territory, I won’t have a choice.” I repeated this conversation with the many foreign leaders whom I called and who called me, thus setting the international stage for a ground action. Most accepted what I said. The same could not be said for the international media. It hammered Israel on the growing number of Palestinian casualties from our air attacks, conveniently absolving Hamas of targeting Israeli civilians while hiding behind Palestinian civilians. The media also bought Hamas’s inflated numbers of Palestinian civilian casualties, and even its staging of fake funerals. We unmasked many of those being claimed as civilians as Hamas terrorists by providing their names, unit affiliation and other identifying data. I visited the IDF’s Southern Command to meet the brigade commanders who would lead the ground action. They were feverishly working on the means to locate and destroy the tunnels. They were brave, resolute and smart. They knew very well the dangers they and their men would face. So did their soldiers, many of whom did not return.

BUYING OFF THE ENVIRONMENTALISTS Where are the environmentalists? For fifty years, they’ve been carrying on about overpopulation; promoting family planning, birth control, abortion; and saying old people have a “duty to die and get out of the way”—in Colorado’s Democratic Governor Richard Lamm’s words. In 1971, Oregon governor and environmentalist Tom McCall told a CBS interviewer, “Come visit us again. . . . But for heaven’s sake, don’t come here to live.” How about another 30 million people coming here to live? The Sierra Club began sounding the alarm over the country’s expanding population in 1965—the very year Teddy Kennedy’s immigration act passed65—and in 1978, adopted a resolution expressly asking Congress to “conduct a thorough examination of U.S. immigration laws.” For a while, the Club talked about almost nothing else. “It is obvious,” the Club said two years later, “that the numbers of immigrants the United States accepts affects our population size and growth rate,” even more than “the number of children per family.”66 Over the next three decades, America took in tens of millions of legal immigrants and illegal aliens alike. But, suddenly, about ten years ago, the Sierra Club realized to its embarrassment that importing multiple millions of polluting, fire-setting, littering immigrants is actually fantastic for the environment! The advantages of overpopulation dawned on the Sierra Club right after it received a $100 million donation from hedge fund billionaire David Gelbaum with the express stipulation that—as he told the Los Angeles Times—“if they ever came out anti-immigration, they would never get a dollar from me.”67 It would be as if someone offered the Catholic Church $100 million to be pro-abortion. But the Sierra Club said: Sure! Did you bring the check? Obviously, there’s no longer any reason to listen to them on anything. They want us to get all excited about some widening of a road that’s going to disturb a sandfly, but the Sierra Club is totally copasetic with our national parks being turned into garbage dumps. Not only did the Sierra Club never again say another word against immigration, but, in 2004, it went the extra mile, denouncing three actual environmentalists running for the Club’s board, by claiming they were racists who opposed mass immigration. The three “white supremacists” were Dick Lamm, the three-time Democratic governor of Colorado; Frank Morris, former head of the Black Congressional Caucus Foundation; and Cornell professor David Pimentel, who created the first ecology course at the university in 1957 and had no particular interest in immigration.68 But they couldn’t be bought off, so they were called racists.

Although I am still far from this kind of interior understanding of myself, with profound respect for its significance I have sought to preserve my individuality―worshipped the unknown God. With a premature anxiety I have tried to avoid coming in close contact with those things whose force of attraction might be too powerful for me. I have sought to appropriate much from them, studied their distinctive characteristics and meaning in human life, but at the same time guarded against coming, like the moth, too close to the flame. I have had little to win or to lose in association with the ordinary run of men, partly because what they do―so-called practical life―does not interest me much, partly because their coldness and indifference to the spiritual and deeper currents in man alienate me even more from them. With few exceptions my companions have had no special influence upon me. A life that has not arrived at clarity about itself must necessarily exhibit an uneven side-surface; confronted by certain facts [*Facta*] and their apparent disharmony, they simply halted there, for, as I see it, they did not have sufficient interest to seek a resolution in a higher harmony or to recognize the necessity of it. Their opinion of me was always one-sided, and I have vacillated between putting too much or too little weight on what they said. I have now withdrawn from their influence and the potential variations of my life's compass resulting from it. Thus I am again standing at the point where I must begin again in another way. I shall now calmly attempt to look at myself and begin to initiate inner action; for only thus will I be able, like a child calling itself "I" in its first consciously undertaken act, be able to call myself "I" in a profounder sense. But that takes stamina, and it is not possible to harvest immediately what one has sown. I will remember that philosopher's method of having his disciples keep silent for three years; then I dare say it will come. Just as one does not begin a feast at sunrise but at sundown, just so in the spiritual world one must first work forward for some time before the sun really shines for us and rises in all its glory; for although it is true as it says that God lets his sun shine upon the good and the evil and lets the rain fall on the just and the unjust, it is not so in the spiritual world. So let the die be cast―I am crossing the Rubicon! No doubt this road takes me into battle, but I will not renounce it. I will not lament the past―why lament? I will work energetically and not waste time in regrets, like the person stuck in a bog and first calculating how far he has sunk without recognizing that during the time he spends on that he is sinking still deeper. I will hurry along the path I have found and shout to everyone I meet: Do not look back as Lot's wife did, but remember that we are struggling up a hill." ―from_Journals_, (The Search for Personal Meaning)

Marcus released the countess as if he had been burned. His first reaction was a piercing relief that Lillian was still alive. However, the relief was followed immediately by the awareness that she was far from safe. In light of St. Vincent’s need of a fortune, it made perfect sense for him to abduct Lillian. Marcus turned from his mother, never wanting to look at her again, unable to bring himself to speak to her. His gaze locked with Simon Hunt’s. Predictably, Hunt was already making rapid calculations. “He’ll take her to Gretna Green, of course,” Hunt murmured, “and they’ll have to travel east to the main road in Hertfordshire. He won’t risk traveling the back ways and getting mired in mud, or having the wheels damaged from broken road. From Hertfordshire it will be approximately forty-five hours to Scotland… and at a speed of ten miles per hour, with occasional stops for fresh relay horses…” “You’ll never overtake them,” the countess cried with a cackling laugh. “I told you I would have my way, Westcliff!” “Oh, shut up, you evil hag!” cried Daisy Bowman impatiently from the doorway, her eyes huge in her pale face. “Lord Westcliff, shall I run to the stables and tell them to saddle a horse?” “Two horses,” Simon Hunt said resolutely. “I’m going with him.” “Which ones—” “Ebony and Yasmin,” Marcus replied. They were his best Arabians, bred for speed over long distance. They were not as lightning-fast as thoroughbreds, but they would endure a punishing pace for hours, traveling at least three times as fast as St. Vincent’s coach. Daisy disappeared in a flash, and Marcus turned to his sister. “See that the countess is gone by the time I return,” he said curtly. “Pack whatever she needs, and get her off the estate.” “Where do you wish me to send her?” Livia asked, pale but composed. “I don’t give a damn, so long as she knows not to return.” Realizing that she was being banished, and most likely exiled, the countess rose from her chair. “I will not be disposed of in this manner! I won’t have it, my lord!” “And tell the countess,” Marcus said to Livia, “that if the slightest harm comes to Miss Bowman, she had better pray that I never find her.” Marcus strode from the room, shoving through a small crowd that had gathered in the hallway. Simon Hunt followed, pausing only to murmur briefly to Annabelle and press a kiss to her forehead. She stared after him with an anxious frown, biting her lip to keep from calling after him. After a lengthy pause, the countess was heard to mutter, “It matters not what becomes of me. I am content in the knowledge that I have prevented him from befouling the family lineage.” Livia turned to give her mother a half-pitying, half-contemptuous glance. “Marcus never fails,” she said softly. “Most of his childhood was spent learning to overcome impossible odds. And now that Marcus has finally found someone worth fighting for… do you really think he would let anything stop him?

If Dualism is true, then the bad Power must be a being who likes badness for its own sake. But in reality we have no experience of anyone liking badness just because it is bad. The nearest we can get to it is in cruelty. But in real life people are cruel for one of two reasons— either because they are sadists, that is, because they have a sexual perversion which makes cruelty a cause of sensual pleasure to them, or else for the sake of something they are going to get out of it—money, or power, or safety. But pleasure, money, power, and safety are all, as far as they go, good things. The badness consists in pursuing them by the wrong method, or in the wrong way, or too much. I do not mean, of course, that the people who do this are not desperately wicked. I do mean thatwickedness, when you examine it, turns out to be the pursuit of some good in the wrong way. You can be good for the mere sake of goodness: you cannot be bad for the mere sake of badness. You can do a kind action when you are not feeling kind and when it gives you no pleasure, simply because kindness is right; but no one ever did a cruel action simply because cruelty is wrong—only because cruelty was pleasant or useful to him. In other words badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiledgoodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted.It follows that this Bad Power, who is supposed to be on an equal footing with the Good Power, and to love badness in the same way as the Good Power loves goodness, is a mere bogy. In order to be bad he must have good things to want and then to pursue in the wrong way: he must have impulses which were originally good in order to be able to pervert them. But if he is bad he cannot supply himself either with good things to desire or with good impulses to pervert. He must be getting both from the Good Power. And if so, then he is not independent. He is part of the Good Power's world: he was made either by the Good Power or by some power above them both. Therefore he must be getting them from the Good Power: even to be bad he must borrow or steal from his opponent. And do you now begin to see why Christianity has always said that the devil is a fallen angel? That is not a mere story for the children. It is a real recognition of the fact that evil is a parasite, not an original thing. The powers which enable evil to carry on are powers given it by goodness. All the things which enable a bad man to be effectively bad are in themselves good things—resolution, cleverness, good looks, existence itself. That is why Dualism, in a strict sense, will not work.

If Dualism is true, then the bad Power must be a being who likes badness for its own sake. But in reality we have no experience of anyone liking badness just because it is bad. The nearest we can get to it is in cruelty. But in real life people are cruel for one of two reasons— either because they are sadists, that is, because they have a sexual perversion which makes cruelty a cause of sensual pleasure to them, or else for the sake of something they are going to get out of it—money, or power, or safety. But pleasure, money, power, and safety are all, as far as they go, good things. The badness consists in pursuing them by the wrong method, or in the wrong way, or too much. I do not mean, of course, that the people who do this are not desperately wicked. I do mean thatwickedness, when you examine it, turns out to be the pursuit of some good in the wrong way. You can be good for the mere sake of goodness: you cannot be bad for the mere sake of badness. You can do a kind action when you are not feeling kind and when it gives you no pleasure, simply because kindness is right; but no one ever did a cruel action simply because cruelty is wrong—only because cruelty was pleasant or useful to him. In other words badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiledgoodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted.It follows that this Bad Power, who is supposed to be on an equal footing with the Good Power, and to love badness in the same way as the Good Power loves goodness, is a mere bogy. In order to be bad he must have good things to want and then to pursue in the wrong way: he must have impulses which were originally good in order to be able to pervert them. But if he is bad he cannot supply himself either with good things to desire or with good impulses to pervert. He must be getting both from the Good Power. And if so, then he is not independent. He is part of the Good Power's world: he was made either by the Good Power or by some power above them both. Therefore he must be getting them from the Good Power: even to be bad he must borrow or steal from his opponent. And do you now begin to see why Christianity has always said that the devil is a fallen angel? That is not a mere story for the children. It is a real recognition of the fact that evil is a parasite, not an original thing. The powers which enable evil to carry on are powers given it by goodness. All the things which enable a bad man to be effectively bad are in themselves good things—resolution, cleverness, good looks, existence itself. That is why Dualism, in a strict sense, will not work.

I’ll serve first, shall I?” Caroline called across the net as she plucked a ball out of her pocket, stepped up to the line, and tossed it into the air, leaving Millie, who was supposed to be the recipient of the serve, barely any time to get ready. All the breath seemed to leave him as the ball traveled rather slowly over the net. But then Millie drew back her racquet and . . . slammed the ball back Caroline’s way, the force of her swing completely unexpected given her small size. Before Caroline even moved, the ball shot past her. “Was that out?” Caroline demanded, swinging around. “It was in,” called a lady from the stands. Caroline spun to face Millie as Nora flashed a cheeky grin. “Love-fifteen,” Nora called. “I know how to keep score,” Caroline snapped back. Unfortunately, the game did not get better for Caroline after that. Millie had obviously not been exaggerating when she’d claimed she’d played tennis before, but it was clear that she hadn’t been playing with young boys. She was all over the court, hitting anything Caroline or Gertrude managed to get over the net, while Nora simply strolled back and forth, swinging her racquet, and at one point, whistling a jaunty tune. When it was Millie’s turn to serve, matters turned downright concerning. Gertrude was the first to try and return Millie’s serve, but when the ball came rushing at her, she screamed, dropped her racquet, and ran the other way, earning a screech from Caroline until she seemed to recall that her turn was next. “Give her a fast one, Miss Longfellow,” Thaddeus called. Millie lowered her racquet to send Thaddeus another wave. “Miss Longfellow, we are in the middle of a match here,” Caroline yelled across the net. “Forgive me, Miss Dixon. You’re quite right.” As if the world had suddenly slowed down, Everett watched as Millie threw the ball up, and then the racquet connected squarely with it, the thud of the connection reaching his ears. It began to move, and then the world sped up as the ball hurled at Caroline, and . . . smacked her right in the middle of the forehead, the impact knocking Caroline off her feet. Her skirt fluttered up, showing a bit of leg. Millie immediately began running across the court. Darting around the net, she raced to Caroline’s side, and yanked Caroline’s skirt back over her legs. Before Everett had a chance to see what Millie would do next, Abigail was tugging on his arm, and he realized he needed to act . . . the sooner the better. By the time he got to Caroline, made certain she wasn’t seriously hurt, and on her feet, he knew he had to get Millie as far away as possible from her. Caroline was shaking with rage and muttering threats under her breath. Telling Caroline he’d be right back, he nodded to Millie, who was still trying to apologize to Caroline, even though Caroline was not acknowledging the apologies and was resolutely looking the opposite way from Millie. “I really am so very, very sorry,” Millie said one last time before Abigail suddenly appeared right by her side and the crowd that had gathered around them fell silent. “Good heavens, Millie, it’s not as if you hit Miss Dixon on purpose—something Caroline knows all too well.” Abigail leveled a cool look on Caroline. “Why, your forehead is just a little pink. Granted the pink is perfectly circular, but . . . I’m sure it’ll fade soon, so no harm done.” Abigail

In our journey between Thinking to Improve and Trying to Improve exists the first stop called Willpower, and most of the travelers’ never go past this place, thinking that only thing matters is the resolution to reach the destination, but success needs completion of journey and that requires crossing the next two stops: determination & hard-work.

In new-style classes (optional in 2.X and standard in 3.X), the attribute search is usually as before, but in diamond patterns proceeds across by tree levels before moving up, in a more breadth-first fashion. This order is usually called the new-style MRO, for method resolution order, though it’s used for all attributes, not just methods.

Knowing when to detach yourself from an unhealthy situation can be healthy, but the kind of detachment that is negative is called “premature closure.” This occurs when you detach yourself from a situation at the first sign of trouble. You leave even before you see whether or not the problem can be worked out. When this happens you never learn conflict resolution, you only learn how to leave.

I took the train to New York, where Bill Sweets put me up overnight. In Philadelphia I roomed with Frank Gentile, Universalist minister from St. Johnsbury. Progressive Party convention, July, 1948 Frank and I read copies of the proposed platform: plank after plank condemned United States foreign policy. Not that we wholly disagreed, in most instances, but the implication was that our policy was all wrong while the Soviet policy was all right. This rubbed Frank and me the wrong way. In the first place we didn’t believe this was true. In the second place, the press had been predicting that Wallace would allow his Communist allies to dominate the thinking of the convention; this kind of platform would support the charge. A mischievous thought occurred to Frank, and I guess to me at the same moment: a resolution putting the convention on record as not giving blanket approval to the foreign policy of any nation would a) satisfy those of us who were disinclined to blame Washington for ALL the world’s ills, b) demonstrate that our Communist friends were not dictating to the convention, and thus c) give us a defense, however slight, against some of the Red-baiting we knew we were all going to be subjected to in campaigning for Wallace and the “Progressive Party,” as we soon voted to call ourselves.

A smaller, deterrent force could have been kept in place long enough for the sanctions to have had a significant effect; an army of half a million couldn’t. The purpose of the quick military build-up was to ward off the danger that Iraq might be forced out of Kuwait by peaceful means. Why was a diplomatic resolution so unattractive? Within a few weeks after the invasion of Kuwait on August 2, the basic outlines for a possible political settlement were becoming clear. Security Council Resolution 660, calling for Iraq’s withdrawal from Kuwait, also called for simultaneous negotiations of border issues. By mid-August, the National Security Council considered an Iraqi proposal to withdraw from Kuwait in that context. There appear to have been two issues: first, Iraqi access to the Gulf, which would have entailed a lease or other control over two uninhabited mudflats assigned to Kuwait by Britain in its imperial settlement (which had left Iraq virtually landlocked); second, resolution of a dispute over an oil field that extended two miles into Kuwait over an unsettled border. The US flatly rejected the proposal, or any negotiations. On August 22, without revealing these facts about the Iraqi initiative (which it apparently knew), the New York Times reported that the Bush administration was determined to block the “diplomatic track” for fear that it might “defuse the crisis” in very much this manner. (The basic facts were published a week later by the Long Island daily Newsday, but the media largely kept their silence.)

To put it concisely, we suffer when we resist the noble and irrefutable truth of impermanence and death. We suffer, not because we are basically bad or deserve to be punished, but because of three tragic misunderstandings. First, we expect that what is always changing should be graspable and predictable. We are born with a craving for resolution and security that governs our thoughts, words, and actions. We are like people in a boat that is falling apart, trying to hold on to the water. The dynamic, energetic, and natural flow of the universe is not acceptable to conventional mind. Our prejudices and addictions are patterns that arise from the fear of a fluid world. Because we mistakenly take what is always changing to be permanent, we suffer. Second, we proceed as if we were separate from everything else, as if we were a fixed identity, when our true situation is egoless. We insist on being Someone, with a capital S. We get security from defining ourselves as worthless or worthy, superior or inferior. We waste precious time exaggerating or romanticizing or belittling ourselves with a complacent surety that yes, that’s who we are. We mistake the openness of our being—the inherent wonder and surprise of each moment—for a solid, irrefutable self. Because of this misunderstanding, we suffer. Third, we look for happiness in all the wrong places. The Buddha called this habit “mistaking suffering for happiness,” like a moth flying into the flame. As we know, moths are not the only ones who will destroy themselves in order to find temporary relief. In terms of how we seek happiness, we are all like the alcoholic who drinks to stop the depression that escalates with every drink, or the junkie who shoots up in order to get relief from the suffering that increases with every fix.

tougher than Jim Chambers. As Jim began to call out profit margins and supply costs, Ariel almost smiled, remembering her first year in Paris, when a mercurial sous chef had thrown a frying pan full of escargots at her. She’d stepped into his position three months later and then head chef three months after that. She wasn’t scared of little ol’ Legacy Jim. Sales had been slipping, sure, but the mismanaging heir apparent was looking for a scapegoat, not a solution. It was completely and utterly unfair that she was apparently the one he was trying to lead to the slaughter. She stood her ground. “This isn’t what your father would have wanted,” she said resolutely. “And it isn’t what I signed up for. There must be a compromise.” Jim’s face began to mottle and then flush fully.

There was an acute sense of betrayal at all levels of society, from the king downwards, and the political fallout from the war was impossible to contain. On 1 November parliament passed a resolution calling for the severance of diplomatic relations with France. Only the fear of bankruptcy deterred it from calling for a break in diplomatic relations with Britain too. On 20 November, however, parliament unanimously passed a resolution calling for the abrogation of the Anglo–Jordanian treaty and of an exchange of diplomatic representatives with Russia and China. The treaty was clearly doomed, but there was as yet no agreement on how to replace the subsidy it provided. Nabulsi wanted to delay the termination of the treaty until Arab funding could be secured. Hussein, on the other hand, wished to avoid dependence on Arab allies and made a determined bid to secure American financial support for Jordan. His aim was not Arab unity against the West but the replacement of one external patron and protector by another. The first, secret approach to the Americans was made not by the king himself but by his chief of staff. On 9 November, Abu Nuwar requested from the American military attaché in Amman American economic and military aid to Jordan in “sufficient volume” to compensate for the imminent loss of British aid. If America put up the money and arms, Abu Nuwar said, communism would be prevented from dominating Jordan; he would dissolve parliament and take over the government: “I and the people of Jordan will follow US policies.

Prayer for All Things Necessary for Salvation O MY God! I believe in Thee; do Thou strengthen my faith. All my hopes are in Thee; do Thou secure them. I love Thee with my whole heart; teach me to love Thee more and more. I am sorry that I have offended Thee; do Thou increase my sorrow. I adore Thee as my first beginning; I aspire after Thee as my last end. I give Thee thanks as my constant benefactor; I call upon Thee as my sovereign protector. Vouchsafe, O my God, to conduct me by Thy wisdom, to restrain me by Thy justice, to comfort me by Thy mercy, to defend me by Thy power. To Thee I desire to consecrate all my thoughts, my actions, and my sufferings, that I henceforward may think only of Thee, speak only of Thee, and ever refer all my actions to Thy greater glory, and suffer willingly whatever Thou shalt appoint. O Lord, I desire that in all things Thy will be done, because it is Thy will, and in the manner that Thou willest. I beg of Thee to enlighten my understanding, to inflame my will, to purify my body, and to sanctify my soul. Give me strength, O my God, to expiate my offenses, to overcome my temptations, to subdue my passions, to acquire the virtues proper for my state. Fill my heart with tender affection for Thy goodness, a hatred of my faults, a love for my neighbor, and a contempt for the world. Let me always be submissive to my superiors, condescending to my inferiors, faithful to my friends, and charitable to my enemies. Assist me to overcome sensuality by mortification, avarice by almsdeeds, anger by meekness, and tepidity by zeal. O my God, make me prudent in my undertakings, courageous in dangers, patient in affliction, and humble in prosperity. Grant that I may be ever attentive at my prayers, temperate at my meals, diligent in my employments, and constant in my resolutions. Let my conscience be ever upright and pure, my exterior modest, my conversation edifying, my comportment regular. Assist me, that I may continually labor to overcome nature, correspond with Thy grace, keep Thy commandments, and work out my salvation. Discover to me, O my God, the nothingness of this world, the greatness of heaven, the shortness of time, the length of eternity. Grant that I may be prepared for death, fear Thy judgments, escape hell, and, in the end, obtain heaven. All that I have asked for myself I confidently ask for others; for my family, my relations, my benefactors, my friends, and also for my enemies. I ask it for the whole Church, for all the orders of which it is composed; more especially for our Holy Father, the Pope; for our bishop, for our pastors, and for all who are in authority; also for all those for whom Thou desirest that I should pray. Give them, O Lord, all that Thou knowest to be conducive to Thy glory and necessary for their salvation. Strengthen the just in virtue, convert sinners, enlighten infidels, heretics, and schismatics; console the afflicted, give to the faithful departed rest and eternal life; that together we may praise, love, and bless Thee for all eternity. Amen.

Harvard economist Theodore Levitt was the first authority to write about what he called the total product.2 A total product has four dimensions that marketers, executives, and support people need to understand if they want customers to appreciate the value of what they are selling:   1.Generic What your product is — software, a suitcase, etc. 2.Expected The essential features and benefits the product must provide, e.g., a refrigerator has to cool food. 3.Value-Added Features and benefits that exceed customer expectations. 4.Potential Future enhancements to value based on what customers want. Levitt’s thinking was daring but limited because it focused on features and benefits but not the overall customer experience. Then in 1999, Geoffrey A. Moore took Levitt’s ideas to the next logical level with his book, Crossing the Chasm. According to Moore, the way to create a “whole” product is to think through both your customer’s problems and solutions. It’s not enough to address the core product — you have to think about everything needed to get your customer from consideration to an imperative to buy. This can be everything from the installation of the product to training to procedural standards to integrations, whether they are provided by your company or achieved using partners.3 “The product is the complete experience and the relationship you and the customer share.” Moore moved beyond features and benefits — bigger iPhones with higher camera resolution — to something else: Being the solution to customers’ problems. Doing that requires more than visionary engineers and brilliant designers. It means getting to know your customers, learning what they care about, and learning to care about them. That’s why Moore is the grandfather of the CPE.

Three American business school professors decided to find out. In a first-of-its-kind study, they analyzed more than 26,000 earnings calls from more than 2,100 public companies over six and a half years using linguistic algorithms similar to the ones employed in the Twitter study. They examined whether the time of day influenced the emotional tenor of these critical conversations—and, as a consequence, perhaps even the price of the company’s stock. Calls held first thing in the morning turned out to be reasonably upbeat and positive. But as the day progressed, the “tone grew more negative and less resolute.” Around lunchtime, mood rebounded slightly, probably because call participants recharged their mental and emotional batteries, the professors conjectured. But in the afternoon, negativity deepened again, with mood recovering only after the market’s closing bell. Moreover, this pattern held “even after controlling for factors such as industry norms, financial distress, growth opportunities, and the news that companies were reporting.”8 In other words, even when the researchers factored in economic news (a slowdown in China that hindered a company’s exports) or firm fundamentals (a company that reported abysmal quarterly earnings), afternoon calls “were more negative, irritable, and combative” than morning calls.9 Perhaps more important, especially for investors, the time of the call and the subsequent mood it engendered influenced companies’ stock prices. Shares declined in response to negative tone—again, even after adjusting for actual good news or bad news—“leading to temporary stock mispricing for firms hosting earnings calls later in the day.” While the share prices eventually righted themselves, these results are remarkable. As the researchers note, “call participants represent the near embodiment of the idealized homo economicus.” Both the analysts and the executives know the stakes. It’s not merely the people on the call who are listening. It’s the entire market. The wrong word, a clumsy answer, or an unconvincing response can send a stock’s price spiraling downward, imperiling the company’s prospects and the executives’ paychecks. These hardheaded businesspeople have every incentive to act rationally, and I’m sure they believe they do. But economic rationality is no match for a biological clock forged during a few million years of evolution. Even “sophisticated economic agents acting in real and highly incentivized settings are influenced by diurnal rhythms in the performance of their professional duties.

this is far from the first time that the United States has directly undermined international law for Israel’s benefit. Since 1972, the U.S. has used its veto power at the UN Security Council to shield Israel from forty-four resolutions criticizing its behavior or calling on it to comply with international law and UN resolutions.3 That is by far the highest total of vetoes of any country over that time span, and it doesn’t account for resolutions that countries abandoned or withdrew because of the threat of a U.S. veto. That would be a far greater number.

Whatever their fears about the war’s resolution, most Japanese were inclined to see it as a war of liberation not only for Japan but for the whole of Asia. This was understandable, especially for soldiers. Who would not prefer to believe that one was dying for a meaningful cause, rather than a misguided one? Sure enough, the so-called Greater East Asia Coprosperity Sphere began with great fanfare as the Western colonial possessions fell one by one to Japanese military advances from late 1941 to early 1942. Almost all the nations in the sphere—including Burma (now Myanmar), British Malaya (Malaysia and Singapore), the Dutch East Indies (Indonesia), French Indochina (Vietnam, Cambodia, and Laos), and the Philippines—had been part of Western colonial empires (though the last was no longer a colony at the time of Japanese invasion). So the Japanese occupiers could conveniently claim that they were finally freeing their oppressed Asian brothers and sisters in order to help them reorganize their societies into a viable cultural, economic, and political bloc under Japan’s leadership. Though cloaked by a veneer of a civilizing mission, however, the sphere was first and foremost about Japanese economic imperialism, meant to strengthen its hold over much of the Southesast and East Asian resources needed for Japan to continue fighting. That need would grow all the more pressing with time. The

Sometime in the early 1920s, Keynes outlined a book he planned to call “Essays on the Economic Future of the World” (figure 3).101 The chapter titles mostly represent the issues—inequality, agricultural prices, the singular circumstances of the nineteenth century—that occupied him throughout the decade, and whose resolution constituted his various versions of the Liberal platform. Population, the third chapter, was always at the top of his agendas for the next Liberal government. The concluding chapter, however, is the more enigmatic “Education, Eugenics and Φυσει δουλοι.” Keynes took the phrase “Φυσει δουλοι” (phusei douloi), “slaves by nature,” from the first book of Aristotle’s Politics. It is with the qualities of human beings that Aristotle begins: “One that can foresee with his mind is naturally ruler and naturally master, and one that can [work] with his body is subject and naturally a slave.” For Aristotle, an enlightened polity recognizes that these two kinds of people are bound by their mutual interest, and social stability requires that both embrace their natural and symbiotic relationship. Keynes, envisioning a new kind of relationship between state and citizen, had in mind a similar symbiosis, but one in which the eugenic cultivation of talent might reshape rather than harden existing social strata.

Resolution is an act of courage in single instances, and if it becomes a characteristic trait, it is a habit of the mind. But here we do not mean courage in face of bodily danger, but in face of responsibility, therefore to a certain extent against moral danger. This has been often called courage d'esprit, on the ground that it springs from the understanding; nevertheless, it is no act of the understanding on that account; it is an act of feeling. Mere intelligence is still not courage, for we often see the cleverest people devoid of resolution. The mind must, therefore, first awaken the feeling of courage, and then be guided and supported by it, because in momentary emergencies the man is swayed more by his feelings than his thoughts.

Although Breaking Bad owes a great deal of its success to its talented cast and crew, fundamentally the program utilized a simple formula to keep people tuning in. At the heart of every episode — and also across each season’s narrative arc — is a problem the characters must resolve. For example, during an episode in the first season, Walter White must find a way to dispose of the bodies of two rival drug dealers. Challenges prevent resolution of the conflict and suspense is created as the audience waits to find out how the storyline ends. In this particular episode, White discovers one of the drug dealers is still alive and is faced with the dilemma of having to kill someone he thought was already dead. Invariably, each episode’s central conflict is resolved near the end of the show, at which time a new challenge arises to pique the viewer’s curiosity. By design, the only way to know how Walter gets out of the mess he is in at the end of the latest episode is to watch the next episode.     The cycle of conflict, mystery and resolution is as old as storytelling itself, and at the heart of every good tale is variability. The unknown is fascinating and strong stories hold our attention by waiting to reveal what happens next. In a phenomenon called “experience-taking,

Franklin conceded error in printing the line. He knew what “black gowns” referred to, although he said he had never encountered “sea hens” before. Could he do the thing over, he would refuse to print the notice. “However, ’tis done and cannot be revoked.” In his defense he adduced some mitigating factors: that he harbored no ill will toward those allegedly slandered, and in fact claimed customers and friends among the Anglican clergy; that he had printed more than a thousand advertisements since opening shop, and this was the first that had given such offense; that if he had intended injury against the clergy, this was an exceedingly foolish way to accomplish it, as the backlash demonstrated; and—not incidentally—“that I got five shillings by it” and “that none who are angry with me would have given me so much to let it alone.” He recited a fable illustrating his predicament: A certain well-meaning man and his son were travelling towards a market town, with an ass which they had to sell. The road was bad, and the old man therefore rid [rode], but the son went afoot. The first passenger they met asked the father if he was not ashamed to ride by himself and suffer the poor lad to wade along through the mire; this induced him to take up his son behind him. He had not travelled far when he met others, who said they were two unmerciful lubbers to get both on the back of that poor ass, in such a deep road. Upon this the old man gets off and let his son ride alone. The next they met called the lad a graceless, rascally young jackanapes to ride in that manner through the dirt while his aged father trudged along on foot; and they said the old man was a fool for suffering it. He then bid his son come down and walk with him, and they travelled on leading the ass by the halter; till they met another company, who called them a couple of senseless blockheads for going both on foot in such a dirty way when they had an empty ass with them, which they might ride upon. The old man could bear no longer. My son, he said, it grieves me much that we cannot please all these people. Let us throw the ass over the next bridge, and be no farther troubled with him. Franklin noted that should the old man have been seen acting on this resolution, he would have been judged even more the fool for trying to please everyone. “Therefore, though I have a temper almost as complying as his, I intend not to imitate him in this last particular. I consider the variety of humours among men, and despair of pleasing everybody; yet I shall not therefore leave off printing. I shall continue my business. I shall not burn my press and melt my letters.

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