Formal And Informal Quotes

There is something strikingly different about the quality of photographs of that time. It has nothing to do with age or colour, or the feel of paper. . . . In modern family photographs the camera pretends to circulate like a friend, clicking its shutters at those moments when its subjects have disarranged themselves to present to it those postures which they would like to think of as informal. But in pictures of that time, the camera is still a public and alien eye, faced with which people feel bound either to challenge the intrusion by striking postures of defiant hilarity, or else to compose their faces, and straighten their shoulders, not always formally, but usually with just that hint of stiffness which suggests a public face.

Formal learning is like riding a bus: the driver decides where the bus is going; the passengers are along for the ride. Informal learning is like riding a bike: the rider chooses the destination, the speed, and the route.

Everyone must be given the opportunity to think, read and write.

We must recognize that no amount of formal planning can anticipate changes such as globalization and the information revolution we’ve referred to above. Does that mean that you shouldn’t plan? Not at all. You need to plan the way a fire department plans. It cannot anticipate where the next fire will be, so it has to shape an energetic and efficient team that is capable of responding to the unanticipated as well as to any ordinary event.

How could we have improved ourselves, if we had not dared to read, learn and write?

Relationship Selling implies long-term commitment, common goals, mutual respect, ongoing trust and cooperation. Informal relationships, many a time, get converted into formal alliances also, helping joint-marketing and co-branding. Establishing a relationship is a series of steps, by and large in sequence only. Jumping steps or changing the sequence could be counterproductive.

It is a tragedy, at rate at which EBOLA VIRUS is spreading in West Africa. It is a fatal disease in the history of the world. Intensive education (formal and informal approaches) of the citizens of African can help prevent the spread. International cooperation is urgently needed to combat the EBOLA virus.

The best sentences orient us, like stars in the sky, like landmarks on a trail. They remain the test, whether or not to read something. The most compelling narrative, expressed in sentences with which I have no chemical reaction, or an adverse one, leaves me cold. In fiction, plenty do the job of conveying information, rousing suspense, painting characters, enabling them to speak. But only certain sentences breathe and shift about, like live matter in soil. The first sentence of a book is a handshake, perhaps an embrace. Style and personality are irrelevant. They can be formal or casual. They can be tall or short or fat or thin. They can obey the rules or break them. But they need to contain a charge. A live current, which shocks and illuminates.

The low cost of aggregating information also allowed the formalization of sharing [...].

One can’t proceed from the informal to the formal by formal means

Counterintuitively, however, “Informal mentoring,” Underhill found, “produced a larger and more significant effect on career outcomes than formal mentoring.

Formally and officially we are equal before the law, we enjoy the same rights as citizens but informally and unofficially that's another matter altogether

African leaders must desire to liberates it’s people through intensive education (formal and informal). The African people deserve to be educated.

People from context cultures tend to view personal bonds and informal agreements as far more binding than any formal contract. People from content cultures don't believe the deal is finalized until everyone has signed on the dotted line. And therein lies the potential for conflict.

Designed or planned social order is necessarily schematic; it always ignores essential features of any real, functioning social order. This truth is best illustrated in a work-to-rule strike, which turns on the fact that any production process depends on a host of informal practices and improvisations that could never be codified. By merely following the rules meticiously, the workforce can virtually halt production. In the same fashion, the simplified rules animating plans for, say, a city, a village or a collective farm were inadequate as a set of instructions for creating a functional social order, The formal scheme was parasitic on informal processes that, alone, it could not create or maintain.

Information, defined intuitively and informally, might be something like 'uncertainty's antidote.' This turns out also to be the formal definition- the amount of information comes from the amount by which something reduces uncertainty...The higher the [information] entropy, the more information there is. It turns out to be a value capable of measuring a startling array of things- from the flip of a coin to a telephone call, to a Joyce novel, to a first date, to last words, to a Turing test...Entropy suggests that we gain the most insight on a question when we take it to the friend, colleague, or mentor of whose reaction and response we're least certain. And it suggests, perhaps, reversing the equation, that if we want to gain the most insight into a person, we should ask the question of qhose answer we're least certain... Pleasantries are low entropy, biased so far that they stop being an earnest inquiry and become ritual. Ritual has its virtues, of course, and I don't quibble with them in the slightest. But if we really want to start fathoming someone, we need to get them speaking in sentences we can't finish.

Porcophilia can also be used for oppressive and repressive purposes. In medieval Spain, where Jews and Muslims were compelled on pain of death and torture to convert to Christianity, the religious authorities quite rightly suspected that many of the conversions were not sincere. Indeed, the Inquisition arose partly from the holy dread that secret infidels were attending Mass—where of course, and even more disgustingly, they were pretending to eat human flesh and drink human blood, in the person of Christ himself. Among the customs that arose in consequence was the offering, at most events formal and informal, of a plate of charcuterie. Those who have been fortunate enough to visit Spain, or any good Spanish restaurant, will be familiar with the gesture of hospitality: literally dozens of pieces of differently cured, differently sliced pig. But the grim origin of this lies in a constant effort to sniff out heresy, and to be unsmilingly watchful for giveaway expressions of distaste. In the hands of eager Christian fa-natics, even the toothsome jamón Ibérico could be pressed into service as a form of torture.

On the morning of October 31, he received a notice informing him that all of his property, including his bank accounts and safety deposit boxes, had been attached to satisfy a delinquent judgment obtained against him in a trial involving a deficiency in his personal income tax of three years ago. It was a formal notice, complying with every requirement of the law—except that no such deficiency had ever existed and no such trial had ever taken place.

The formalities necessary to obtain a work were quite complicated; the borrower's form had to contain the book's title, format, publication date, edition number, and the author's name- in other words, unless one was already informed, one could not become so. At the bottom, spaces were left to indicate the borrower's age, address, profession, and purpose of research. Michel obeyed these regulations and handed his properly filled-out form to the librarian sleeping at his desk; following his example, the pages were snoring loudly on chairs set around the wall; their functions had become a sinecure as complete as those of the ushers at the Comedie-Francaise. The librarian, waking with a start, stared at the bold young man; he read the form and appeared to be stupefied at the request; after much deliberation, to Michel's alarm, he sent the latter to a subordinate official working near his own window, but at a separate little desk...

Every human being asks pertinent questions regarding how to live, what to believe in, and what we aspire to become. Throughout life, we question what desires and principles to value and prioritize – love, friendship, freedom, happiness, creativity, wealth, security. We make difficult decisions based upon what we trust constitutes ethical behavior. We balance out work and play by considering what a person’s time is worth. We encounter both joyful and unpleasant physical experiences. As we age, we modify some of our youthful assumptions and question the existence of a mystical and divine world. We engage in formal and informal educational activities, which edifying foundation support modest or dramatic shifts in our instinctive and learned behavior patterns, and alter our intellectual and emotional perspective. Each person aspires to live honorably and age gracefully despite encountering physical adversity, financial hardships, sickness, or injury.

True, she never got a real M.B.A., but she had taken courses online and worked her way through list after list of so-called Great Books. She read the newspaper carefully. She was better informed on current events than almost anyone she knew. To have Sophie laugh at her, to throw her lack of formal education in her face— That

Having suffered under their parents’ rigid marriages and formalized evasions, they sought to substitute an essential fidelity set in a matrix of easy and open companionship among couples. For the forms of the country club they substituted informal membership in a circle of friends and participation in a cycle of parties and games.

If you see one hundred insects working together toward a common goal, it’s a sure bet they’re siblings. But when you see one hundred people working on a construction site or marching off to war, you’d be astonished if they all turned out to be members of one large family. Human beings are the world champions of cooperation beyond kinship, and we do it in large part by creating systems of formal and informal accountability. We’re really good at holding others accountable for their actions, and we’re really skilled at navigating through a world in which others hold us accountable for our own. Phil Tetlock, a leading researcher in the study of accountability, defines accountability as the “explicit expectation that one will be called upon to justify one’s beliefs, feelings, or actions to others,” coupled with an expectation that people will reward or punish us based on how well we justify ourselves.8 When nobody is answerable to anybody, when slackers and cheaters go unpunished, everything falls apart.

The information he did not get was formal information. The data. The details. The options. The analysis. He didn’t do PowerPoint. For anything that smacked of a classroom or of being lectured to—“professor” was one of his bad words, and he was proud of never going to class, never buying a textbook, never taking a note—he got up and left the room.

We’re already living in the information age. Everyone will have to educate themselves the best they can, become an expert in some niche, so that they can be in the right place to advise someone else or perform some other service. The more technical the automation becomes, and the more quickly the world changes, the more we need information from just the right person arriving in our lives at just the right time. You don’t need a formal education to do that; just a niche you’ve created for yourself through self-education.

Korean hierarchy: formal deference, informal deference, blunt, familiar, intimate, and plain.

I’ll have you know that my education is excellent.” “But no formal education?” “For your information, I solve an enormous number of crosswords.

Coaching should be a daily, informal act, not an occasional, formal “It’s Coaching Time!” event.

He couldn’t see any point in absorbing information in a formal setting and reproducing it on demand for the sake of gaining a certificate.

Snobbery is an accentuated pride of belonging to a certain formally or informally defined circle of society which is perceived as superior or elite

People may be constrained in two basic ways: physically, by confining them in jails, mental hospitals, and so forth; and symbolically, by confining them in occupations, social roles, and so forth. Actually, confinement of the second type is more common and pervasive in the day-to-day conduct of society’s business; as a rule, only when the symbolic, or socially informal, confinement of conduct fails or proves inadequate, is recourse taken to physical, or socially formal, confinement…. When people perform their social roles properly – in other words, when social expectations are adequately met – their behavior is considered normal. Though obvious, this deserves emphasis: a waiter must wait on tables; a secretary must type; a father must earn a living; a mother must cook and sew and take care of her children. Classic systems of psychiatric nosology had nothing to say about these people, so long as they remained neatly imprisoned in their respective social cells; or, as we say about the Negroes, so long as they “knew their place.” But when such persons broke out of “jail” and asserted their liberty, they became of interest to the psychiatrist.

The tragedy of her father's absence had never actually been an acutely tragic event for her. As she grew up and came to understand the world, he was a part of it. An already dead part. His absence was the landscape of her family. Increasingly, as the years went on, she didn't really know what she was missing, but that didn't stop her from missing it. She fixated on him. She prayed to him. She attempted to research him, found obscure publications of his in scientific journals. The language was so formal, she could barely understand it. But she told herself, This is familiar. This is mine, bone of my bone, flesh of my flesh. She thought, There was a feeling he had, when he wrote this, when he was alive. He communicated it to me, even though everyone who reads this article only gets a lot of information about this scientific test subject, and his reaction to all these oils. She dreamed her father was still out there [ . . . though] her belief that her father was still living did not stop her from telling stories about his death.

Neoliberalism works best when there is formal electoral democracy, but when the population is diverted from the information, access, and public forums necessary for meaningful participation in decision making.

Mirabeau held that the basic source of the threat to equality in the United States were the traditions and much cherished “prejudices” Americans had inherited from the English. The most damaging of these, in his opinion, were the Americans’ inexplicable love of aristocracy, formal and informal, and their boundless respect for (and willingness to pay high fees to) lawyers.15 Deference to men of rank and noble birth, however fundamental

The “Florida bail bond racket” was, according to a former Orlando newspaper editor, the “most lucrative business in the state.” The bondsmen worked hand in glove with employers to secure labor in exchange for fines and bond costs. Citrus grove foremen informed bondsmen how many men were needed, and workers were “secured from the stockades.” If workers attempted to flee across state lines, they could be recaptured “without the formality of extradition proceedings.” They had no choice but to work to pay off their fines at whatever grove or camp they were taken to, and they often worked under the supervision of armed guards, as they might on a chain gang.

For instance, the education system, instead of going by textbook teaching, will promote creative and interactive self-learning—both formal and informal—with a focus on values, merit and quality. Workers, instead of being skilled or semi-skilled, will be knowledgeable, self-empowered and flexibly skilled. Types of work, instead of being structured and hardware driven, will be more flexible and software driven. Management styles will be delegative rather than directive.

In what is known as the 70/20/10 learning concept, Robert Eichinger and Michael Lombardo, in collaboration with Morgan McCall of the Center for Creative Leadership, explain that 70 percent of learning and development takes place from real-life and on-the-job experiences, tasks, and problem solving; 20 percent of the time development comes from other people through informal or formal feedback, mentoring, or coaching; and 10 percent of learning and development comes from formal training.

Part Three, that part of formal scientific method called experimentation, is sometimes thought of by romantics as all of science itself because that’s the only part with much visual surface. They see lots of test tubes and bizarre equipment and people running around making discoveries. They do not see the experiment as part of a larger intellectual process and so they often confuse experiments with demonstrations, which look the same. A man conducting a gee-whiz science show with fifty thousand dollars’ worth of Frankenstein equipment is not doing anything scientific if he knows beforehand what the results of his efforts are going to be. A motorcycle mechanic, on the other hand, who honks the horn to see if the battery works is informally conducting a true scientific experiment. He is testing a hypothesis by putting the question to nature. The TV scientist who mutters sadly, “The experiment is a failure; we have failed to achieve what we had hoped for,” is suffering mainly from a bad scriptwriter. An experiment is never a failure solely because it fails to achieve predicted results. An experiment is a failure only when it also fails adequately to test the hypothesis in question, when the data it produces don’t prove anything one way or another.

 It’s weird being alone in the museum. It’s dark and eerily quiet: Only the after-hours lights are on—just enough to illuminate the hallways and stop you from tripping over your own feet—and the background music that normally plays all the time is shut off. I quickly organize the flashlights and check their batteries, and when I don’t hear Porter walking around, I stare at the phone sitting at the information desk. How many chances come along like this? I pick up the receiver, press the little red button next to the word ALL, and speak into the phone in a low voice. “Paging Porter Roth to the information desk,” I say formally, my voice crackling through the entire lobby and echoing down the corridors. Then I press the button again and add, “While you’re at it, check your shoes to make sure they’re a match, you bastard. By the way, I still haven’t quite forgiven you for humiliating me. It’s going to take a lot more than a kiss and a cookie to make me forget both that and the time you provoked me in the Hotbox.” I’m only teasing, which I hope he knows. I feel a little drunk on all my megaphone power, so I page one more thing: “PS—You look totally hot in those tight-fitting security guard pants tonight, and I plan to get very handsy with you at the movies, so we better sit in the back row.” I hang up the phone and cover my mouth, silently laughing at myself. Two seconds later, Porter’s footfalls pound down Jay’s corridor—Boom! Boom! Boom! Boom! He sounds like a T. rex running from Godzilla. He races into the lobby and slides in front of the information desk, grabbing onto the edge to stop himself, wild curls flying everywhere. His grin is enormous. “Whadidya say ’bout where you want to be puttin’ your hands on me?” he asks breathlessly. “I think you have me confused with someone else,” I tease. His head sags against the desk. I push his hair away from one of his eyes. He looks up at me and asks, “You really still haven’t forgiven me?” “Maybe if you put your hands onme, I might.” “Don’t go getting my hopes up like that.” “Oh, your hopes should be up. Way up.” “Dear God, woman,” he murmurs. “And here I was, thinking you were a classy dame.” “Pfft. You don’t know me at all.” “I aim to find out. What are we still doing here? Let’s blow this place and get to the theater, fast.

As more actors gained access to the design process, a wider range of valuative considerations would inform technical choices. These formal changes would result in new technical designs and new ways of achieving the efficiencies that characterize modern technological activity. Whether

The internet similarly allows networked movements to grow dramatically and rapidly, but without prior building of formal or informal organizational and other collective capacities that could prepare them for the inevitable challenges they will face and give them the ability to respond to what comes next.

Since his sister had wisely neglected to inform him of this, he’d had no idea. In a fury, he went storming into her house, ready to lay about him with fists and whip, only to find a small group sitting peaceably on the floor, chanting verses from the Quran. They continued calmly despite Omar’s bursting in, disconcerting him enough to make him stand still. The musicality of the verses began to reach through the fog of rage and alcohol, and he sat down to listen. “How fine and noble are these words,” he said when they had finished, and asked to be taken to Muhammad to make the shahada, the formal pledge of belief. He’d never touch alcohol again.

The way that we think is dependent upon our flowering formal and informal education. How we think affects our behavior. How we conduct ourselves in the unscripted interactions with our family, friends, and lovers alters our emotional being. Our emotional being funnels our thought processes. Our community modulates our actions and establishes standards for behavior, and our logical reasoning and moral reasoning skills evolve as we mature. The didactical association between education, thinking, behaving, communal relationships, and the ongoing process of making logical and moral decisions continues to shape unions and disunions of our transforming character.

Although DNA does not convey information that is received, understood, or used by a conscious mind, it does have information that is received and used by the cell’s machinery to build the structures critical to the maintenance of life. DNA displays a property—functional specificity—that transcends the merely mathematical formalism of Shannon’s theory. Is

In successful transformations, the president, division general manager, or department head plus another five, fifteen, or fifty people with a commitment to improved performance pull together as a team. This group rarely includes all of the most senior people because some of them just won’t buy in, at least at first. But in the most successful cases, the coalition is always powerful—in terms of formal titles, information and expertise, reputations and relationships, and the capacity for leadership. Individuals alone, no matter how competent or charismatic, never have all the assets needed to overcome tradition and inertia except in very small organizations. Weak committees are usually even less effective.

I thought if I knew more my problem would be simplified, and maybe I should complete my formal education. But since I’ve been working for Robey I have reached the conclusion that I couldn’t utilize even ten percent of what I already knew. I’ll give you an example. I read about King Arthur’s Round Table when I was a kid, but what am I ever going to do about it? My heart was touched by sacrifice and pure attempts, so what should I do? Or take the Gospels. How are you supposed to put them to use? Why, they’re not utilizable! And then you go and pile on top of that more advice and information. Anything that just adds information that you can’t use is plain dangerous. Anyway, there’s too much of everything of this kind, that’s come home to me, too much history and culture to keep track of, too many details, too much news, too much example, too much influence, too many guys who tell you to be as they are, and all this hugeness, abundance, turbulence, Niagara Falls torrent. Which who is supposed to interpret? Me? I haven’t got that much head to master it all. I get carried away. It doesn’t give my feelings enough of a chance if I have to store up and become like an encyclopedia. Why, just as a question of time spent in getting prepared for life, look! a man could spend forty, fifty, sixty years like that inside the walls of his own being. And all great experience would only take place within the walls of his being. And all high conversation would take place within those walls. And all achievement would stay within those walls. And all glamour too. And even hate, monstrousness, enviousness, murder, would be inside them. This would be only a terrible, hideous dream about existing. It’s better to dig ditches and hit other guys with your shovel than die in the walls.

We may suggest that from this perspective, ideology is not something which informs or invests symbolic production; rather the aesthetic act is itself ideological, and the production of aesthetic or narrative form is to be seen as an ideological act in its own right, with the function of inventing imaginary or formal "solutions" to unresolvable social contradictions.

...the informality of his posture, combined with the strict formality of his clothes, gave him an air of superlative elegance. His was the only face that had the carefree look and the brilliant smile proper to the enjoyment of a party; but his eyes seemed intentionally expressionless, holding no trace of gaiety, showing—like a warning signal—nothing but the activity of a heightened perceptiveness.

Geveden, in his own way, was in favor of balancing the typical, formal process culture with a dose of informal individualism, as Kranz and von Braun once had. “The chain of communication has to be informal,” he told me, “completely different from the chain of command.” He wanted a culture where everyone had the responsibility to protest if something didn’t feel right. He decided to go prospecting for doubts.

The U.S. Supreme Court found openly anti-black ordinances unconstitutional in 1917 in Buchanan v. Warley, but sundown towns and suburbs nevertheless acted as if they had the power to be formally all-white until at least 1960; informally, some communities have never given up this idea. The federal government was hardly likely to enforce Buchanan v. Warley until after World War II; on the contrary, it was busily creating all-white suburbs itself until then. After 1917, most sundown suburbs resorted to restrictive covenants. Covenants were usually private, part of the deed one signed when buying from the developer. Like the Great Retreat, restrictive covenants first targeted Chinese Americans in the West, originating in California in the 1890s, and then spread to the East, where Jews and blacks were targeted for exclusion.

Insurrections, rioting, mass expropriations, occupations, and all sorts of unimaginable forms of class warfare are not only inevitable but also are taking place all over with more frequency and veraciousness as the crisis that is capitalism deepens. It is crystal clear that the deprived, exploited, and violated have organized, and will continue to do so, formally and informally, to the demise of their oppressors, those who remain neutral, or each other. The side of history on which we find ourselves is not determined by whether or not we share the experiences of one horror or another, or how we individually identify, but instead on our own resolution to see the end of each of these miseries that perpetuate this racist, capitalist, shit show called society. We Are All Oscar Grant(?): Attacking White Supremacy in the Rebellions and Beyond

another drawback is inadequate training. Management training on a regular basis is a sine-qua-non for good performance in management. The principles of management are basically the same as they involve men, money and materials. Applications vary slightly depending on the nature of what is being managed, at what level and for what purpose. New ideas, innovations and new practices may emerge from time to time which a manager needs to be conversant with. Otherwise he will be way behind or even obsolete. Training and exposure act as tonic for renewal and reshaping of a manager. There can be no adequate substitute for such training, interaction and exposure until one ceases to be an active manager. To think that once one is in management position, there is no further need for training through formal and informal interaction and exposure is, I believe, the height of folly.

Globoforce worked with Cisco to use recognition to boost employee engagement by 5 percent, and with Intuit to achieve and sustain a double-digit increase in employee engagement over a large employee base that spans six countries. Hershey’s recognition approach helped increase employee satisfaction by 11 percent. And for LinkedIn, retention rates are nearly 10 percentage points higher for new hires who are recognized four or more times. Whether we’re leading a group or a member of the team, whether we’re working in a formal or informal recognition program, it is our responsibility to say to the people who work alongside us: “We’ve got to stop and celebrate one another and our victories, no matter how small. Yes, there’s more work to be done, and things could go sideways in an hour, but that will never take away from the fact that we need to celebrate an accomplishment right now.

There is a misconception held by many Egyptian professionals, especially engineers, that informal housing is haphazardly constructed and liable to collapse. However, such precarious housing is almost unknown in informal areas. Since informal housing is overwhelmingly owner-built without use of formal contractors, it is in the owner’s own best interest to ensure that care is taken in construction. In fact, one of the main features of informal housing construction is its high structural quality, reflecting the substantial financial resources and tremendous efforts that owners devote to these buildings. It is worth noting that in the 1992 earthquake in Cairo, practically all building collapses and the resulting fatalities occurred not in informal areas, but either in dilapidated historic parts of the city or informal areas…where apartment blocks had been constructed by (sometimes) unscrupulous developers and contractors.

We must not let her uncle send her into the gloom, which is what he always does.” “Is there a means to stop him?” Alex asked, smiling. Bentner straightened, nodded, and said with dignified force, “I, for one, am in favor of shoving him off London Bridge. Aaron favors poison.” There was anger and frustration in his words, but no real menace, and Alex responded with a conspiratorial smile. “I think I prefer your method, Bentner-it’s tidier.” Alexandra’s remark had been teasing, and Bentner’s reply was a formal bow, but as they looked at each other for a moment they both acknowledged the unspoken communication they’d just exchanged. The butler had informed her that, should the staff’s help be needed in any way in future, the duchess could depend upon their complete, unquestioning loyalty. The duchess’s answer had assured him that, far from resenting his intrusion, she appreciated the information and would keep it in mind should such an occasion occur.

As I see it, poetry is not prose simply because poetry is in one way or another formalized. It is not poetry by reason of its content or ambiguity but by reason of its allowing musical elements (time, sound) to be introduced into the world of words. Thus, traditionally, information no matter how stuffy (e. g. the sutras and shastras of India) was transmitted in poetry. It was easier to grasp that way. Karl Shapiro may have been thinking along these lines when he wrote his Essay on Rime in poetry.

REGULARLY ATTEND AN ANNUAL security conference in Halifax, Nova Scotia. The only thing unusual about the November 2016 meeting was that it occurred just after the U.S. presidential election, and most of the formal and informal conversations among the conferees were about what to expect from the President-elect, Donald Trump. The subject was causing consternation among the governments, military, and intelligentsia of the West, including ours. I spent most of my time in Halifax reassuring friends that the United States government consists of more than the White House. Congress and, I hoped, the people the new President would appoint to senior national security positions would provide continuity in U.S. foreign policy, compensate for the lack of experience in the Oval Office, and restrain the occupant from impulsively reacting to world events. Saturday evening, when the day’s presentations were finished, a retired British diplomat, who had served as the United Kingdom’s ambassador to Russia during

If you ask people what is characteristic of the best groups they have ever been members of, the same traits keep being mentioned: small, informal, egalitarian, inspired by shared goals, the knowledge that what they do is recognized and valued. They report that the group does its work in a spirit of energized sharing, with much constructive self-examination. … Groups fail in organizations mainly because they are in organizations. They reflect the surrounding cultures—rigid, formal, and highly political in many cases.

Do you know what day it is?” she asked, peering at him. “Don’t you?” “Here in Spindle Cove, we ladies have a schedule. Mondays are country walks. Tuesdays, sea bathing. Wednesdays, you’d find us in the garden.” She touched the back of her hand to his forehead. “What is it we do on Mondays?” “We didn’t get to Thursdays.” “Thursdays are irrelevant. I’m testing your ability to recall information. Do you remember Mondays?” He stifled a laugh. God, her touch felt good. If she kept petting and stroking him like this, he might very well go mad. “Tell me your name,” he said. “I promise to recall it.” A bit forward, perhaps. But any chance for formal introductions had already fallen casualty to the powder charge. Speaking of the powder charge, here came the brilliant mastermind of the sheep siege. Damn his eyes. “Are you well, miss?” Colin asked. “I’m well,” she answered. “I’m afraid I can’t say the same for your friend.” “Bram?” Colin prodded him with a boot. “You look all of a piece.” No thanks to you. “He’s completely addled, the poor soul.” The girl patted his cheek. “Was it the war? How long has he been like this?” “Like this?” Colin smirked down at him. “Oh, all his life.” “All his life?” “He’s my cousin. I should know.” A flush pressed to her cheeks, overwhelming her freckles. “If you’re his cousin, you should take better care of him. What are you thinking, allowing him to wander the countryside, waging war on flocks of sheep?” Ah, that was sweet. The lass cared. She would see him settled in a very comfortable asylum, she would. Perhaps Thursdays would be her day to visit and lay cool cloths to his brow. “I know, I know,” Colin replied gravely. “He’s a certifiable fool. Completely unstable. Sometimes the poor bastard even drools. But the hell of it is, he controls my fortune. Every last penny. I can’t tell him what to do.” “That’ll be enough,” Bram said. Time to put a stop to this nonsense. It was one thing to enjoy a moment’s rest and a woman’s touch, and another to surrender all pride. He gained his feet without too much struggle and helped her to a standing position, too. He managed a slight bow. “Lieutenant Colonel Victor Bramwell. I assure you, I’m in possession of perfect health, a sound mind, and one good-for-nothing cousin.” “I don’t understand,” she said. “Those blasts…” “Just powder charges. We embedded them in the road, to scare off the sheep.” “You laid black powder charges. To move a flock of sheep.” Pulling her hand from his grip, she studied the craters in the road. “Sir, I remain unconvinced of your sanity. But there’s no question you are male.” He raised a brow. “That much was never in doubt.” Her only answer was a faint deepening of her blush. “I assure you, all the lunacy is my cousin’s. Lord Payne was merely teasing, having a bit of sport at my expense.” “I see. And you were having a bit of sport at my expense, pretending to be injured.” “Come, now.” He leaned forward her and murmured, “Are you going to pretend you didn’t enjoy it?” Her eyebrows lifted. And lifted, until they formed perfect twin archer’s bows, ready to dispatch poison-tipped darts. “I’m going to pretend I didn’t hear that.

If we see that God’s intention is to work Himself into us, we shall automatically eat and drink of Him. Mothers know that babies eat and drink automatically, not caring for any forms, manners, or regulations. Infants are better at eating and drinking than adults are. Our eating and drinking are often hindered by all the attention we give to table manners. Sometimes the more we pay attention to manners, the less we enjoy our food. I heard of a Chinese ambassador who attended a formal state dinner in Germany. Because he was so concerned about proper etiquette and table manners, he did not enjoy the food at all. He spent his time watching how others at the dinner conducted themselves and how they used their eating utensils. Table manners kept him from eating. Children are not like this. When my little granddaughter visits us, her grandmother often gives her something to eat. My granddaughter enjoys her food in a spontaneous and informal way. She is a good example of how we should pay less attention to forms and more to eating and drinking. At the very time the Lord Jesus was speaking with the Samaritan woman, the priests in the temple were worshipping God in the formal, systematic, prescribed manner. But where was God at that time? Was He in the temple with [517] the priests, or was He with the woman by the well in Samaria? As we all know, He was with the Samaritan woman. He met with her in the open air, away from the temple and the altar, without religious forms and rituals. Eventually, this Samaritan woman drank of the living water and offered real worship to God. At that time the true worship to God was offered not by the priests in the temple, but by the Samaritan woman who was drinking the living water. The priests worshipped God in vain; the Samaritan woman worshipped Him in reality by drinking Him into her being. The Spirit as the living water was infused into her. God was seeking real worship, and He received it from this Samaritan woman who drank of the Spirit as the living water. Today’s Christians need to see what real worship is. They condemn those in the Lord’s recovery as heretical, when they themselves are heretical and ignorant of the truth. Like the priests in the temple, they are blind to what true worship is. In John 4 the Lord Jesus did not spend time talking to typical Jews according to the Old Testament way of worship. Instead, He conversed with an immoral, semi-heathen woman concerning the worship which satisfies God’s heart. This woman worshipped God in her spirit by drinking of Him as the water to quench her thirst. Thus, God was worshipped by her in a genuine way. How much different this is from formal, religious worship! Throughout the centuries, most Christian worship has been like that of the priests in the temple. Only a small number have worshipped God in spirit by drinking of Him as living water.

What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages. The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice.

The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighboring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalization of which was nearly complete in practice.

The difference between a monarch and a dictator is that the monarchical succession is defined by law and the dictatorial succession is defined by power. The effect in the latter is that the fish rots from the head down — lawlessness permeates the state, as in a mafia family, because contending leaders must build informal coalitions. Since another name for a monarchist is a legitimist, we can contrast the legitimist and demotist theories of government. […] Perhaps unsurprisingly, I see legitimism as a sort of proto-formalism. The royal family is a perpetual corporation, the kingdom is the property of this corporation, and the whole thing is a sort of real-estate venture on a grand scale. Why does the family own the corporation and the corporation own the kingdom? Because it does. Property is historically arbitrary. The best way for the monarchies of Old Europe to modernize, in my book, would have been to transition the corporation from family ownership to shareholder ownership, eliminating the hereditary principle which caused so many problems for so many monarchies. However, the trouble with corporate monarchism is that it presents no obvious political formula. “Because it does” cuts no ice with a mob of pitchfork-wielding peasants. […] So the legitimist system went down another path, which led eventually to its destruction: the path of divine-right monarchy. When everyone believes in God, “because God says so” is a much more impressive formula. Perhaps the best way to look at demotism is to see it as the Protestant version of rule by divine right — based on the theory of vox populi, vox dei. If you add divine-right monarchy to a religious system that is shifting from the worship of God to the worship of Man, demotism is pretty much what you’d expect to precipitate in the beaker.

Once more, one who lives in the spirit of prayer will spend much time in retired and intimate communion with God. It is by such a deliberate engagement of prayer that the fresh springs of devotion which flow through the day are fed. For, although communion with God is the life-energy of the renewed nature, our souls "cleave to the dust" and devotion tends to grow formal- it becomes emptied of its spiritual content, and exhausts itself in outward acts. The Master reminds us of this grave peril, and informs us that the true defense against insincerity in our approach to God lies in the diligent exercise of private prayer.

Assessment can be either formal and/or informal measures that gather information. In education, meaningful assessment is data that guides and informs the teacher and/or stakeholders of students' abilities, strategies, performance, content knowledge, feelings and/or attitudes. Information obtained is used to make educational judgements or evaluative statements. Most useful assessment is data which is used to adjust curriculum in order to benefit the students. Assessment should be used to inform instruction. Diagnosis and assessment should document literacy in real-world contexts using data as performance indicators of students' growth and development.

You either are a Christian or you are not — you either are united to him by faith or you are not — because being a Christian is, first of all, a “standing” with God. However, we also acknowledge that coming to this point of uniting to Christ by faith often works as a process, not only as an event. It can occur through a series of small decisions or thoughts that bring a person closer and closer to the point of saving faith. In a post-Christendom setting, more often than not, this is the case. People simply do not have the necessary background knowledge to hear a gospel address and immediately understand who God is, what sin is, who Jesus is, and what repentance and faith are in a way that enables them to make an intelligent commitment. They often have far too many objections and beliefs for the gospel to be readily plausible to them. Therefore, most people in the West need to be welcomed into community long enough for them to hear multiple expressions of the gospel — both formal and informal — from individuals and teachers. As this happens in community, nonbelievers come to understand the character of God, sin, and grace. Many of their objections are answered through this process. Because they are “on the inside” and involved in ongoing relationships with Christians, they can imagine themselves as Christians and see how the faith fleshes out in real life.

Immigrants' resistance to formal and informal pressures to Americanize their food habits varied. Only the most frugal could resist taking advantage of the greater availability of high-status foods which had rarely graced their tables in Europe. They commonly ate more meat in America, particularly beef but also poultry, lamb, and pork. They also indulged more in sweets, particularly sweet cakes and rolls, something many regarded as a peculiarly American habit. Coffee drinking, which perplexed reformers, was in most cases an American-acquired habit. In much of central, eastern, and southern Europe coffee was a high status drink which the poor, especially the peasants, could hardly afford. Slavic immigrants seem to have manifested a particular weakness for coffee. In their homes it was customary to have a pot of coffee on the stove all day long, with members of the family helping themselves at will. Asked if she had changed her diet upon coming to America, a Polish woman replied, 'Naturally, at home everyone had soup for breakfast, and here everyone has coffee and bread.' A Czech immigrant who arrived in 1914 perhaps exemplified the most common attitude toward the presence of all of these old-country luxuries on the table when he recalled that his family thought that in America 'we ate like kings, compared to what we had over there. Oh, it was really heaven.

Toyota wasn’t really worried that it would give away its “secret sauce.” Toyota’s competitive advantage rested firmly in its proprietary, complex, and often unspoken processes. In hindsight, Ernie Schaefer, a longtime GM manager who toured the Toyota plant, told NPR’s This American Life that he realized that there were no special secrets to see on the manufacturing floors. “You know, they never prohibited us from walking through the plant, understanding, even asking questions of some of their key people,” Schaefer said. “I’ve often puzzled over that, why they did that. And I think they recognized we were asking the wrong questions. We didn’t understand this bigger picture.” It’s no surprise, really. Processes are often hard to see—they’re a combination of both formal, defined, and documented steps and expectations and informal, habitual routines or ways of working that have evolved over time. But they matter profoundly. As MIT’s Edgar Schein has explored and discussed, processes are a critical part of the unspoken culture of an organization. 1 They enforce “this is what matters most to us.” Processes are intangible; they belong to the company. They emerge from hundreds and hundreds of small decisions about how to solve a problem. They’re critical to strategy, but they also can’t easily be copied. Pixar Animation Studios, too, has openly shared its creative process with the world. Pixar’s longtime president Ed Catmull has literally written the book on how the digital film company fosters collective creativity2—there are fixed processes about how a movie idea is generated, critiqued, improved, and perfected. Yet Pixar’s competitors have yet to equal Pixar’s successes. Like Toyota, Southern New Hampshire University has been open with would-be competitors, regularly offering tours and visits to other educational institutions. As President Paul LeBlanc sees it, competition is always possible from well-financed organizations with more powerful brand recognition. But those assets alone aren’t enough to give them a leg up. SNHU has taken years to craft and integrate the right experiences and processes for its students and they would be exceedingly difficult for a would-be competitor to copy. SNHU did not invent all its tactics for recruiting and serving its online students. It borrowed from some of the best practices of the for-profit educational sector. But what it’s done with laser focus is to ensure that all its processes—hundreds and hundreds of individual “this is how we do it” processes—focus specifically on how to best respond to the job students are hiring it for. “We think we have advantages by ‘owning’ these processes internally,” LeBlanc says, “and some of that is tied to our culture and passion for students.

To be sure, the cost of managing capital and of “formal” financial intermediation (that is, the investment advice and portfolio management services provided by a bank or official financial institution or real estate agency or managing partner) is obviously taken into account and deducted from the income on capital in calculating the average rate of return (as presented here). But this is not the case with “informal” financial intermediation: every investor spends time—in some cases a lot of time—managing his own portfolio and affairs and determining which investments are likely to be the most profitable. This effort can in certain cases be compared to genuine entrepreneurial labor or to a form of business activity.

For example, he looks at 21 different hunter-gatherer societies for which we have solid historical evidence, from the Walbiri of Australia to the Tauade of New Guinea to the Ammassalik of Greenland to the Ona of Tierra Del Fuego and found that the average number of people in their villages was 148.4. The same pattern holds true for military organization. "Over the years military planners have arrived at a rule of thumb which dictates that functional fighting units cannot be substantially larger than 200 men." Dunbar writes. "This, I suspect, is not simply a matter of how the generals in the rear exercise control and coordination, because companies have remained obdurately stuck at this size despite all the advances in communications technology since the first world war. Rather, it is as thought the planners have discovered, by trial and error over the centuries, that it is hard to get more than this number of men sufficiently familiar with each other so that they can work together as a functional unit." It is still possible, ofcourse, to run an army with larger groups. But at a bigger size you have to impose complicated hierarchies and rules and regulations and formal measures to try to command loyalty and cohesion. But below 150, Dunbar argues, it is possible to achieve these same goals informally: "At this size, orders can be implemented and unruly behavior controlled on the basis of personal loyalties and direct man-to-man contacts. With larger groups this becomes impossible.

More than fifteen years later, Uganda's Self-Reliance Strategy has endured as a relatively unique experiment. It was further formalized within Uganda's 2006 Refugee Act, now regarded as one of the most progressive pieces of refugee legislation in Africa. At times, self-reliance has been criticized for legitimizing the premature withdrawal of food rations. The quality of plots of land distributed to refugees has also become uneven as numbers have increased. And refugees still clearly face challenges, including discrimination and informal barriers to market participation. But compared to the alternatives in neighbouring countries, the model is both a shining beacon of policy innovation and a rare opportunity to understand what happens when refugees are given autonomy.

Characteristics of the Council 1. The council exists as a device to gain understanding about important issues facing the organization. 2. The Council is assembled and used by the leading executive and usually consists of five to twelve people. 3. Each Council member has the ability to argue and debate in search of understanding, not from the egoistic need to win a point or protect a parochial interest. 4. Each Council member retains the respect of every other Council member, without exception. 5. Council members come from a range of perspectives, but each member has deep knowledge about some aspect of the organization and/or the environment in which it operates. 6. The Council includes key members of the management team but is not limited to members of the management team, nor is every executive automatically a member. 7. The Council is a standing body, not an ad hoc committee assembled for a specific project. 8. The Council meets periodically, as much as once a week or as infrequently as once per quarter. 9. The Council does not seek consensus, recognizing that consensus decisions are often at odds with intelligent decisions. The responsibility for the final decision remains with the leading executive. 10. The Council is an informal body, not listed on any formal organization chart or in any formal documents. 11. The Council can have a range of possible names, usually quite innocuous. In the good-to-great companies, they had benign names like Long-Range Profit Improvement Committee, Corporate Products Committee, Strategic Thinking Group, and Executive Council.

*To illustrate, humans are in the domain eucarya, in the kingdom animalia, in the phylum chordata, in the subphylum vertebrata, in the class mammalia, in the order primates, in the family hominidae, in the genus homo, in the species sapiens. (The convention, I’m informed, is to italicize genus and species names, but not those of higher divisions.) Some taxonomists employ further subdivisions: tribe, suborder, infraorder, parvorder, and more. †The formal word for a zoological category, such as phylum or genus. The plural is taxa. ‡We are actually getting worse at some matters of hygiene. Dr. Maunder believes that the move toward low-temperature washing machine detergents has encouraged bugs to proliferate. As he puts it: “If you wash lousy clothing at low temperatures, all you get is cleaner lice.

A rejection of the prevailing state of affairs accounts, I think, for the explosive growth of intuitive anarchism among young people today. Their love of nature is a reaction against the highly synthetic qualities of our urban environment and its shabby products. Their informality of dress and manners is a reaction against the formalized, standardized nature of modern institutionalized living. Their predisposition for direct action is a reaction against the bureaucratization and centralization of society. Their tendency to drop out, to avoid toil and the rat race, reflects a growing anger towards the mindless industrial routine bred by modern mass manufacture in the factory, the office or the university. Their intense individualism is, in its own elemental way, a de facto decentralization of social life—a personal withdrawal from mass society.

We all know what good writing is: It’s the novel we can’t put down, the poem we never forget, the speech that changes the way we look at the world. It’s the article that tells us when, where, and how, the essay that clarifies what was hazy before. Good writing is the memo that gets action, the letter that says what a phone call can’t. It’s the movie that makes us cry, the TV show that makes us laugh, the lyrics to the song we can’t stop singing, the advertisement that makes us buy. Good writing can take form in prose or poetry, fiction or nonfiction. It can be formal or informal, literary or colloquial. The rules and tools for achieving each are different, but one difficult-to-define quality runs through them all: style. “Effectiveness of assertion” was George Bernard Shaw’s definition of style. “Proper words in proper places” was Jonathan Swift’s. You

The Samaritans and the Jews were enemies, two tribes caught in an ancient argument about birthright and ethnicity who lived in segregated neighborhoods. By Jesus’s time they were forbidden to have contact with each other, and violent squabbles sometimes erupted. The lawyer, who was a Jew, surely knew of both the informal customs and formal laws separating the two groups. Samaritans and Jews were not good neighbors. Yet Jesus turns the ancient Jewish command to love your neighbor into a story about these hostile groups. The man in the ditch, who is Jewish, is bypassed by those close to him by tribal ties (most likely the priest and the Levite were afraid the thieves were still about in the area and that they might be the next victim) and is eventually rescued by a Samaritan. Thus Jesus enlarges the sphere of neighborhood to include those we deem objectionable.

In any sizable park or green space, you’ll likely find two kinds of paths: the formal kind, paved with brick or concrete, and the informal kind, the paths made by people walking over and over a stretch of grass, wearing away the green and carving a scruffy emergent line in its place. These are paths made by sheer repetitive use; they’re not anyone’s executive decision but arise one choice at a time, collected in aggregate. Most of us know them as friendly disobedience: they’re shortcuts, maybe, or just the most commonsense pathway from one frequented site to another. Urban planners call these paths “desire lines,” or sometimes “cow paths,” “pirate paths,” or the slightly stuffier “counter-grid trajectories.” They indicate yearning, some planners say—either to have formal paved lines where there are none or to actively carve out a different path where one had been prescribed.

von Braun went looking for problems, hunches, and bad news. He even rewarded those who exposed problems. After Kranz and von Braun’s time, the “All Others Bring Data” process culture remained, but the informal culture and power of individual hunches shriveled. In 1974, William Lucas took over the Marshall Space Flight Center. A NASA chief historian wrote that Lucas was a brilliant engineer but “often grew angry when he learned of problems.” Allan McDonald described him to me as a “shoot-the-messenger type guy.” Lucas transformed von Braun’s Monday Notes into a system purely for upward communication. He did not write feedback and the notes did not circulate. At one point they morphed into standardized forms that had to be filled out. Monday Notes became one more rigid formality in a process culture. “Immediately, the quality of the notes fell,” wrote another official NASA historian.

Many teachers […] discourage uncertainty, emphasizing instead what they know, or feel the students should know. They are more comfortable encouraging students to learn trustworthy information than to explore questions to which they themselves do not know the answer. Instead of using school as a place to formalize and extend the power of a young child’s zest for tackling the unknown or uncertain, teachers tend to squelch curiosity. [...] Few teachers readily see that they’re discouraging students’ questions, just as few parents readily see that they’re short-tempered with their children. […] One of the key findings of research is that children are heavily influenced not only by what adults say to them, but also by how the adults themselves behave. If schools value children’s curiosity, they’ll need to hire teachers who are curious. [...] in order to flourish, curiosity needs to be cultivated.

Trial-and-error experimentation can be informal or formal; the underlying principles are the same. As an example on the informal side, consider a user experiencing a need and then developing what eventually turns out to be a new product: the skateboard. In phase 1 of the cycle, the user combines need and solution information into a product idea: “I am bored with roller skating. How can I get down this hill in a more exciting way? Maybe it would be fun to put my skates’ wheels under a board and ride down on that.” In phase 2, the user builds a prototype by taking his skates apart and hammering the wheels onto the underside of a board. In phase 3, he runs the experiment by climbing onto the board and heading down the hill. In phase 4, he picks himself up from an inaugural crash and thinks about the error information he has gained: “It is harder to stay on this thing than I thought. What went wrong, and how can I improve things before my next run down the hill?

One winter she grew obsessed with a fashionable puzzle known as Solitaire, the Rubik’s Cube of its day. Thirty-two pegs were arranged on a board with thirty-three holes, and the rules were simple: Any peg may jump over another immediately adjacent, and the peg jumped over is removed, until no more jumps are possible. The object is to finish with only one peg remaining. “People may try thousands of times, and not succeed in this,” she wrote Babbage excitedly. I have done it by trying & observation & can now do it at any time, but I want to know if the problem admits of being put into a mathematical Formula, & solved in this manner.… There must be a definite principle, a compound I imagine of numerical & geometrical properties, on which the solution depends, & which can be put into symbolic language. A formal solution to a game—the very idea of such a thing was original. The desire to create a language of symbols, in which the solution could be encoded—this way of thinking was Babbage’s, as she well knew.

Can I make you a cup of tea?” He says that would be wonderful, and she smiles handsomely; then her face darkens in terrible sorrow. “And I am so sorry, Mr. Arthur,” she says, as if imparting the death of a loved one. “You are too early to see the cherry blossoms.” After the tea (which she makes by hand, whisking it into a bitter green foam—“Please eat the sugar cookie before the tea”) he is shown to his room and told it was, in fact, the novelist Kawabata Yasunari’s favorite. A low lacquered table is set on the tatami floor, and the woman slides back paper walls to reveal a moonlit corner garden dripping from a recent rain; Kawabata wrote of this garden in the rain that it was the heart of Kyoto. “Not any garden,” she says pointedly, “but this very garden.” She informs him that the tub in the bathroom is already warm and that an attendant will keep it warm, always, for whenever he needs it. Always. There is a yukata in the closet for him to wear. Would he like dinner in the room? She will bring it personally for him: the first of the four kaiseki meals he will be writing about. The kaiseki meal, he has learned, is an ancient formal meal drawn from both monasteries and the royal court. It is typically seven courses, each course composed of a particular type of food (grilled, simmered, raw) and seasonal ingredients. Tonight, it is butter bean, mugwort, and sea bream. Less is humbled both by the exquisite food and by the graciousness with which she presents it. “I most sincerely apologize I cannot be here tomorrow to see you; I must go to Tokyo.” She says this as if she were missing the most extraordinary of wonders: another day with Arthur Less. He sees, in the lines around her mouth, the shadow of the smile all widows wear in private. She bows and exits, returning with a sake sampler. He tries all three, and when asked which is his favorite, he says the Tonni, though he cannot tell the difference. He asks which is her favorite. She blinks and says: “The Tonni.” If only he could learn to lie so compassionately.

Also as in natural settings, in workplaces without well-defined processes, energy minimization becomes prioritized. This is fundamental human nature: if there’s no structure surrounding how hard efforts are coordinated, we default to our instinct to not expend any more energy than is necessary. Most of us are guilty of acting on this instinct when given a chance. An email arrives that informally represents a new responsibility for you to manage; because there’s no formal process in place to assign the work or track its progress, you seek instead the easiest way to get the responsibility off your plate—even if just temporarily—so you send a quick reply asking for an ambiguous clarification. Thus unfolds a game of obligation hot potato, as messages bounce around, each temporarily shifting responsibility from one inbox to another, until a deadline or irate boss finally stops the music, leading to a last-minute scramble to churn out a barely acceptable result. This, too, is obviously a terribly inefficient way to get work done.

Being psychological means that one will need to find the new, the personal myth from within. It will not be found in an external ideology or institution, however benignly intended it may be, for those sources which may have served the past have too often grown self-perpetuating, preserving their own priesthood or corporate leadership, and rigidifying an original primal experience into dogma and formal principles. One will find, sooner or later, that the pneuma, or spirit, has long departed those ideas and places. Nor will right thinking or rational principles of conduct and behavior satisfy the soul. We will not be spared our anxieties, moments of deep despair, and appointments with the fellow with the scythe at the door. No amount of ritual prayer, healthful practices, or salutary motives will plumb the soul’s depths. Quite likely, the soul will speak to us at least some of the time in ways we do not want to hear. But it is speaking, always, and tells of us of that invisible world, which informs, moves, and shapes the visible world.

No, certainly. We shall not have to explore our way into a hall dimly lighted by the expiring embers of a wood fire—nor be obliged to spread our beds on the floor of a room without windows, doors, or furniture. But you must be aware that when a young lady is (by whatever means) introduced into a dwelling of this kind, she is always lodged apart from the rest of the family. While they snugly repair to their own end of the house, she is formally conducted by Dorothy, the ancient housekeeper, up a different staircase, and along many gloomy passages, into an apartment never used since some cousin or kin died in it about twenty years before. Can you stand such a ceremony as this? Will not your mind misgive you when you find yourself in this gloomy chamber—too lofty and extensive for you, with only the feeble rays of a single lamp to take in its size—its walls hung with tapestry exhibiting figures as large as life, and the bed, of dark green stuff or purple velvet, presenting even a funereal appearance? Will not your heart sink within you?” “Oh! But this will not happen to me, I am sure.” “How fearfully will you examine the furniture of your apartment! And what will you discern? Not tables, toilettes, wardrobes, or drawers, but on one side perhaps the remains of a broken lute, on the other a ponderous chest which no efforts can open, and over the fireplace the portrait of some handsome warrior, whose features will so incomprehensibly strike you, that you will not be able to withdraw your eyes from it. Dorothy, meanwhile, no less struck by your appearance, gazes on you in great agitation, and drops a few unintelligible hints. To raise your spirits, moreover, she gives you reason to suppose that the part of the abbey you inhabit is undoubtedly haunted, and informs you that you will not have a single domestic within call. With this parting cordial she curtsies off—you listen to the sound of her receding footsteps as long as the last echo can reach you—and when, with fainting spirits, you attempt to fasten your door, you discover, with increased alarm, that it has no lock.

If the British navy acted in response to every foretold movement of the German fleet, it risked revealing to Germany that its codes had been broken. In a secret internal memorandum, Admiral Oliver wrote that “the risk of compromising the codes ought only to be taken when the result would be worth it.” But what did “worth it” mean? Some of the men within Room 40 contended that much useful information was stockpiled and never used because the Admiralty staff—meaning Dummy Oliver—had an obsessive fear of revealing the Mystery. For the first two years of the war, even the commander in chief of the British fleet, Sir John Jellicoe, was denied direct access to Room 40’s decrypted intercepts, although he would seem to have been the one officer in the fleet most likely to benefit from the intelligence they conveyed. In fact, Jellicoe would not be formally introduced to the secret of Room 40, let alone given regular access to its intelligence, until November 1916, when the Admiralty, sensing bruised feelings, agreed to let him see a daily summary, which he was to burn after reading.

She arranged the bacon on a platter and then debated what to do with the ten-inch biscuit that had actually been four small biscuits when she’d placed the pan in the oven. Deciding not to break it into irregular chucks, she placed the entire biscuit neatly in the center of the bacon and carried the platter over to the table, were Ian had just seated himself. Returning to the stove, she tried to dig the eggs out of the skillet, but they wouldn’t come loose, so she brought the skillet and spatula to the table. “I-I thought you might like to serve,” she offered formally, to hide her growing trepidation over the things she had prepared. “Certainly,” Ian replied, accepting the honor with the same grave formality with which she’d offered it: then he looked expectantly at the skillet. “What have we here?” he inquired sociably. Scrupulously keeping her gaze lowered, Elizabeth sat down across from him. “Eggs,” she answered, making an elaborate production of opening her napkin and placing it on her lap. “I’m afraid the yolks broke.” “It doesn’t matter.” When he picked up the spatula Elizabeth pinned a bright, optimistic smile on her face and watched as he first tried to lift, and then began trying to pry the eggs from the skillet. “They’re stuck,” she explained needlessly. “No, they’re bonded,” he corrected, but at least he didn’t sound angry. After another few moments he finally managed to pry a strip loose, and he placed it on her plate. A few moments more and he was able to gouge another piece loose, which he placed on his own plate. In keeping with the agreed-upon truce they both began observing all the polite table rituals with scrupulous care. First Ian offered the platter of bacon with the biscuit centerpiece to Elizabeth. “Thank you,” she said, choosing two black strips of bacon. Ian took three strips of bacon and studied the flat brown object reposing on the center of the platter. “I recognize the bacon,” he said with grave courtesy, “but what is that?” he asked, eyeing the brown object. “It looks quite exotic.” “It’s a biscuit,” Elizabeth informed him. “Really?” he said, straight-faced. “Without any shape?” “I call it a-a pan biscuit,” Elizabeth fabricated hastily. “Yes, I can see why you might,” he agreed. “It rather resembles the shape of a pan.

Due to the various pragmatic obstacles, it is rare for a mission-critical analysis to be done in the “fully Bayesian” manner, i.e., without the use of tried-and-true frequentist tools at the various stages. Philosophy and beauty aside, the reliability and efficiency of the underlying computations required by the Bayesian framework are the main practical issues. A central technical issue at the heart of this is that it is much easier to do optimization (reliably and efficiently) in high dimensions than it is to do integration in high dimensions. Thus the workhorse machine learning methods, while there are ongoing efforts to adapt them to Bayesian framework, are almost all rooted in frequentist methods. A work-around is to perform MAP inference, which is optimization based. Most users of Bayesian estimation methods, in practice, are likely to use a mix of Bayesian and frequentist tools. The reverse is also true—frequentist data analysts, even if they stay formally within the frequentist framework, are often influenced by “Bayesian thinking,” referring to “priors” and “posteriors.” The most advisable position is probably to know both paradigms well, in order to make informed judgments about which tools to apply in which situations.

The ever-present war in the background lent a pleasant informality to social relations, an informality which older people viewed with alarm. Mothers found strange men calling on their daughters, men who came without letters of introduction and whose antecedents were unknown. To their horror, mothers found their daughters holding hands with these men. Mrs. Merriwether, who had never kissed her husband until after the wedding ceremony, could scarcely believe her eyes when she caught Maybelle kissing the little Zouave, Rene Picard, and her consternation was even greater when Maybelle refused to be ashamed. Even the fact that Rene immediately asked for her hand did not improve matters. Mrs. Merriwether felt that the South was heading for a complete moral collapse and frequently said so. Other mothers concurred heartily with her and blamed it on the war. But men who expected to die within a week or a month could not wait a year before they begged to call a girl by her first name, with "Miss," of course, preceding it. Nor would they go through the formal and protracted courtships which good manners had prescribed before the war. They were likely to propose in three or four months. And girls who knew very well that a lady always refused a gentlemen the first three times he proposed rushed headlong to accept the first time.

Until that moment Elizabeth wouldn’t have believed she could feel more humiliated than she already did. Robbed of even the defense of righteous indignation, she faced the fact that she was the unwanted gest of someone who’d made a fool of her not once but twice. “How did you get here? I didn’t hear any horses, and a carriage sure as well can’t make the climb.” “A wheeled conveyance brought us most of the way,” she prevaricated, seizing on Lucinda’s earlier explanation, “and it’s gone on now.” She saw his eyes narrow with angry disgust as he realized he was stuck with them unless he wanted to spend several days escorting them back to the inn. Terrified that the tears burning the backs of her eyes were going to fall, Elizabeth tipped her head back and turned it, pretending to be inspecting the ceiling, the staircase, the walls, anything. Through the haze of tears she noticed for the first time that the place looked as if it hadn’t been cleaned in a year. Beside her Lucinda glanced around through narrowed eyes and arrived at the same conclusion. Jake, anticipating that the old woman was about to make some disparaging comment about Ian’s house, leapt into the breach with forced joviality. “Well, now,” he burst out, rubbing his hands together and striding forward to the fire. “Now that’s all settled, shall we all be properly introduced? Then we’ll see about supper.” He looked expectantly at Ian, waiting for him to handle the introductions, but instead of doing the thing properly he merely nodded curtly to the beautiful blond girl and said, “Elizabeth Cameron-Jake Wiley.” “How do you do, Mr. Wiley,” Elizabeth said. “Call me Jake,” he said cheerfully, then he turned expectantly to the scowling duenna. “And you are?” Fearing that Lucinda was about to rip up at Ian for his cavalier handling of the introductions, Elizabeth hastily said, “This is my companion, Miss Lucinda Throckmorton-Jones.” “Good heavens! Two names. Well, no need to stand on formality, since we’re going to be cooped up together for at least a few days! Just call me Jake. What shall I call you?” “You may call me Miss Throckmorton-Jones,” she informed him, looking down the length of her beaklike nose. “Er-very well,” he replied, casting an anxious look of appeal to Ian, who seemed to be momentarily enjoying Jake’s futile efforts to create an atmosphere of conviviality. Disconcerted, Jake ran his hands through his disheveled hair and arranged a forced smile on her face. Nervously, he gestured about the untidy room. “Well, now, if we’d known we were going to have such…ah…gra…that is, illustrious company, we’d have-“ “Swept off the chairs?” Lucinda suggested acidly. “Shoveled off the floor?

Of all of Hofstede’s Dimensions, though, perhaps the most interesting is what he called the “Power Distance Index” (PDI). Power distance is concerned with attitudes toward hierarchy, specifically with how much a particular culture values and respects authority. To measure it, Hofstede asked questions like “How frequently, in your experience, does the following problem occur: employees being afraid to express disagreement with their managers?” To what extent do the “less powerful members of organizations and institutions accept and expect that power is distributed unequally?” How much are older people respected and feared? Are power holders entitled to special privileges? “In low–power distance index countries,” Hofstede wrote in his classic text Culture’s Consequences: power is something of which power holders are almost ashamed and they will try to underplay. I once heard a Swedish (low PDI) university official state that in order to exercise power he tried not to look powerful. Leaders may enhance their informal status by renouncing formal symbols. In (low PDI) Austria, Prime Minister Bruno Kreisky was known to sometimes take the streetcar to work. In 1974, I actually saw the Dutch (low PDI) prime minister, Joop den Uyl, on vacation with his motor home at a camping site in Portugal. Such behavior of the powerful would be very unlikely in high-PDI Belgium or France.*

To be at table means that one has removed oneself from business and motion and made a commitment to spend some time over one's meal. One commits oneself not only to time but also to an implicit plan of eating: We sit to eat and not just to feed, and to do so both according to a plan and with others. A decision to have a sit-down meal must precede its preparation, and the preparation is in turn guided by the particular plan that is the menu. Further, to be at table means, whether we know it or not, to make a commitment to form and formality. We agree, tacitly to be sure, to a code of conduct that does not apply when we privately raid the refrigerator or eat on the run or in our cards, or even when we munch sandwiches in front of the television with our buddies who have gathered to watch the Super Bowl. There we eat (or, more accurately, feed) side by side, as at a trough; in contrast, at table we all face not our food but one another. Thus we silently acknowledge our mutual commitment to share not only some food but also commensurate forms of commensal behavior. To be sure, the forms will vary depending on the occasion; the guests, a banquet table at a testimonial dinner, and a picnic table in the park have different degrees and (in part) different kinds of formality, as do also the family breakfast and the family dinner. But in all cases there are forms that operate, regulate, and inform our behavior and that signify our peculiarly human way of meeting necessity.

Eleven people have been killed as a result of violence targeted at abortion providers: four doctors, two clinic employees, a security guard, a police officer, a clinic escort, and two others. Anti-abortion extremists are considered a domestic terrorist threat by the U.S. Department of Justice. Yet violence is not the only threat to abortion clinics. In the past five years, politicians have passed more than 280 laws restricting access to abortion. In 2016, the Supreme Court struck down a Texas law that would have required every abortion clinic to have a surgical suite, and doctors to have admitting privileges at a local hospital in case of complications. For many clinics, these requirements were cost prohibitive and would have forced them to close. Also, since many abortion doctors fly in to do their work, they aren’t able to get admitting privileges at local hospitals. It is worth noting that less than 0.3 percent of women who have an abortion require hospitalization due to complications. In fact colonoscopies, liposuction, vasectomies…and childbirth—all of which are performed outside of surgical suites—have higher risks of death. In Indiana in 2016, Mike Pence signed a law to ban abortion based on fetal disability and required providers to give information about perinatal hospice—keeping the fetus in utero until it dies of natural causes. This same law required aborted fetuses to be cremated or given a formal burial even if the mother did not wish this to happen.

Onboarding checklists Business orientation checklist As early as possible, get access to publicly available information about financials, products, strategy, and brands. Identify additional sources of information, such as websites and analyst reports. If appropriate for your level, ask the business to assemble a briefing book. If possible, schedule familiarization tours of key facilities before the formal start date. Stakeholder connection checklist Ask your boss to identify and introduce you to the key people you should connect with early on. If possible, meet with some stakeholders before the formal start. Take control of your calendar, and schedule early meetings with key stakeholders. Be careful to focus on lateral relationships (peers, others) and not only vertical ones (boss, direct reports). Expectations alignment checklist Understand and engage in business planning and performance management. No matter how well you think you understand what you need to do, schedule a conversation with your boss about expectations in your first week. Have explicit conversations about working styles with bosses and direct reports as early as possible. Cultural adaptation checklist During recruiting, ask questions about the organization’s culture. Schedule conversations with your new boss and HR to discuss work culture, and check back with them regularly. Identify people inside the organization who could serve as culture interpreters. After thirty days, conduct an informal 360-degree check-in with your boss and peers to gauge how adaptation is proceeding.

One finds oneself surprisingly supplied with information. Outside the undifferentiated forces roar; inside we are very private, very explicit, have a sense indeed, that it is here, in this little room, that we make whatever day of the week it may be. Friday or Saturday. A shell forms upon the soft soul, nacreous, shiny, upon which sensations tap their beaks in vain. On me it formed earlier than on most. Soon I could carve my pear when other people had done dessert. I could bring my sentence to a close in a hush of complete silence. It is at that season too that perfection has a lure. One can learn Spanish, one thinks, by tying a string to the right toe and waking early. One fills up the little compartments of one’s engagement book with dinner at eight; luncheon at one-thirty. One has shirts, socks, ties laid out on one’s bed. But it is a mistake, this extreme precision, this orderly and military progress; a convenience, a lie. There is always deep below it, even when we arrive punctually at the appointed time with our white waistcoats and polite formalities, a rushing stream of broken dreams, nursery rhymes, street cries, half-finished sentences and sights—elm trees, willow trees, gardeners sweeping, women writing—that rise and sink even as we hand a lady down to dinner. While one straightens the fork so precisely on the table-cloth, a thousand faces mop and mow. There is nothing one can fish up in a spoon; nothing one can call an event. Yet it is alive too and deep, this stream. Immersed in it I would stop between one mouthful and the next, and look intently at a vase, perhaps with one red flower, while a reason struck me, a sudden revelation.

The situation gets still more concerning. As Chapter Six argues, two important factors that are frequently assumed to be constants in the traditional security dilemma models are in fact variables in cybersecurity. In most other security dilemma discussions, each actor sees the moves of its potential adversaries and must determine the intentions behind those moves. In cybersecurity, the distribution of information is vastly more asymmetric, which increases risk and uncertainty for decision-makers. With proper tradecraft, many actions, including the development of powerful capabilities and the launching of significant intrusions, often remain out of view to others. Thus, unlike in many historical and theoretical textbook cases, in cyber operations not only must states potentially fear what they see, but they must potentially fear what they do not see as well. Defensive-minded intrusions that resolve this uncertainty thus seem still more appealing. Similarly, in the traditional security dilemma model there is almost always some status quo of shared expectations. This implicit or formal consensus of behavior provides significant guidance about which activities the involved parties consider normal and non-threatening. The potential for escalation in this model occurs only when this shared vision of normalcy breaks. In cybersecurity, however, there is only a nascent status quo. Without a common conception of appropriate national behavior, the probability of dangerous misinterpretation increases. Building on these five steps to the argument, the final two chapters of the book are somewhat different in kind. Chapter Seven pauses to consider three objections to the cybersecurity dilemma logic and how they might constrain the argument.

I might know a way we could repay that debt.” Everything inside Darius sharpened at that comment, just like it did when he stumbled across an idea for a new experiment. “Oh?” he asked, trying to keep his voice casual. “The young lady drew me aside after she returned from her luncheon today. She made an odd request.” Darius recalled their earlier run-in at the pond. Odd didn’t begin to describe it—him stalking her through the grass in his sodden clothes and bare feet. She’d handled herself with plenty of spirit, though, and he’d thought they’d left on good terms. “I did have words with her this morning,” he admitted, though it seemed like forever ago now, with all that had happened since. “Her request did not pertain to you, sir. At least, not directly.” Darius arched a brow. “What did it pertain to?” Wellborn was always serious, but something in the man’s expression made the back of Darius’s neck prickle. “Miss Greyson requested, if anyone came to Oakhaven asking after a young woman matching her description, that I not reveal her presence here. Also, that I make her aware of the situation at once.” Darius fell back against the worktable. He grabbed the edge to steady himself. “She’s in some kind of trouble.” Wellborn dipped his chin in agreement. “It seems a logical conclusion. I’d thought to discuss the matter with you later this evening.” “Thank you for bringing it to my attention,” Darius said, ironically slipping into the same formality he had chided Wellborn for earlier. However, when a man lost his equilibrium, he tended to resort to old habits to regain his footing. “I found her phrasing of the request a bit odd.” A contemplative look came over the butler’s face. Darius mentally reviewed Wellborn’s account, analyzing each section as he would one of his journal articles until a hypothesis formed. “She’s more concerned over someone recognizing her appearance than her name.” Wellborn nodded. “That is the impression I gained.” Interesting. It seemed his new secretary might have accepted the position under false pretenses. Well, a false name, at least. Not that it mattered. The woman had proved herself more than capable. Her name didn’t matter. “Let’s adhere to her wishes for now. With one deviation.” Darius pushed up from the table and braced his legs apart, as if preparing for battle. “If anyone comes looking for her, inform me first. She deserves our protection, Wellborn. I intend to see that she gets it.

The most comprehensive studies of racial bias in the exercise of prosecutorial and judicial discretion involve the treatment of juveniles. These studies have shown that youth of color are more likely to be arrested, detained, formally charged, transferred to adult court, and confined to secure residential facilities than their white counterparts.65 A report in 2000 observed that among youth who have never been sent to a juvenile prison before, African Americans were more than six times as likely as whites to be sentenced to prison for identical crimes.66 A study sponsored by the U.S. Justice Department and several of the nation’s leading foundations, published in 2007, found that the impact of the biased treatment is magnified with each additional step into the criminal justice system. African American youth account for 16 percent of all youth, 28 percent of all juvenile arrests, 35 percent of the youth waived to adult criminal court, and 58 percent of youth admitted to state adult prison.67 A major reason for these disparities is unconscious and conscious racial biases infecting decision making. In the state of Washington, for example, a review of juvenile sentencing reports found that prosecutors routinely described black and white offenders differently.68 Blacks committed crimes because of internal personality flaws such as disrespect. Whites did so because of external conditions such as family conflict. The risk that prosecutorial discretion will be racially biased is especially acute in the drug enforcement context, where virtually identical behavior is susceptible to a wide variety of interpretations and responses and the media imagery and political discourse has been so thoroughly racialized. Whether a kid is perceived as a dangerous drug-dealing thug or instead is viewed as a good kid who was merely experimenting with drugs and selling to a few of his friends has to do with the ways in which information about illegal drug activity is processed and interpreted, in a social climate in which drug dealing is racially defined. As a former U.S. Attorney explained: I had an [assistant U.S. attorney who] wanted to drop the gun charge against the defendant [in a case in which] there were no extenuating circumstances. I asked, “Why do you want to drop the gun offense?” And he said, “‘He’s a rural guy and grew up on a farm. The gun he had with him was a rifle. He’s a good ol’ boy, and all good ol’ boys have rifles, and it’s not like he was a gun-toting drug dealer.” But he was a gun-toting drug dealer, exactly.

Missy and I became best friends, and soon after our first year together I decided to propose to her. It was a bit of a silly proposal. It was shortly before Christmas Day 1988, and I bought her a potted plant for her present. I know, I know, but let me finish. The plan was to put her engagement ring in the dirt (which I did) and make her dig to find it (which I forced her to do). I was then going to give a speech saying, “Sometimes in life you have to get your hands dirty and work hard to achieve something that grows to be wonderful.” I got the idea from Matthew 13, where Jesus gave the Parable of the Sower. I don’t know if it was the digging through the dirt to find the ring or my speech, but she looked dazed and confused. So I sort of popped the question: “You’re going to marry me, aren’t you?” She eventually said yes (whew!), and I thought everything was great. A few days later, she asked me if I’d asked her dad for his blessing. I was not familiar with this custom or tradition, which led to a pretty heated argument about people who are raised in a barn or down on a riverbank. She finally convinced me that it was a formality that was a prerequisite for our marriage, so I decided to go along with it. I arrived one night at her dad’s house and asked if I could talk with him. I told him about the potted plant and the proposal to his daughter, and he pretty much had the same bewildered look on his face that she’d had. He answered quite politely by saying no. “I think you should wait a bit, like maybe a couple of years,” he said. I wasn’t prepared for that response. I didn’t handle it well. I don’t remember all the details of what was said next because I was uncomfortable and angry. I do remember saying, “Well, you are a preacher so I am going to give you some scripture.” I quoted 1 Corinthians 7:9, which says: “It is better to marry than to burn with passion.” That didn’t go over very well. I informed him that I’d treated his daughter with respect and he still wouldn’t budge. I then told him we were going to get married with him or without him, and I left in a huff. Over the next few days, I did a lot of soul-searching and Missy did a lot of crying. I finally decided that it was time for me to become a man. Genesis 2:24 says: “For this reason [creation of a woman] a man will leave his father and mother and be united to his wife, and they will become one flesh.” God is the architect of marriage, and I’d decided that my family would have God as its foundation. It was time for me to leave and cleave, as they say. My dad told me once that my mom would cuddle us when we were in his nest, but there would be a day when it would be his job to kick me out. He didn’t have to kick me out, nor did he have to ask me, “Who’s a man?” Through prayer and patience, Missy’s parents eventually came around, and we were more than ready to make our own nest.

Babel led to an explosion in the number of languages. That was part of Enki's plan. Monocultures, like a field of corn, are susceptible to infections, but genetically diverse cultures, like a prairie, are extremely robust. After a few thousand years, one new language developed - Hebrew - that possessed exceptional flexibility and power. The deuteronomists, a group of radical monotheists in the sixth and seventh centuries B.C., were the first to take advantage of it. They lived in a time of extreme nationalism and xenophobia, which made it easier for them to reject foreign ideas like Asherah worship. They formalized their old stories into the Torah and implanted within it a law that insured its propagation throughout history - a law that said, in effect, 'make an exact copy of me and read it every day.' And they encouraged a sort of informational hygiene, a belief in copying things strictly and taking great care with information, which as they understood, is potentially dangerous. They made data a controlled substance... [and] gone beyond that. There is evidence of carefully planned biological warfare against the army of Sennacherib when he tried to conquer Jerusalem. So the deuteronomists may have had an en of their very own. Or maybe they just understood viruses well enough that they knew how to take advantage of naturally occurring strains. The skills cultivated by these people were passed down in secret from one generation to the next and manifested themselves two thousand years later, in Europe, among the Kabbalistic sorcerers, ba'al shems, masters of the divine name. In any case, this was the birth of rational religion. All of the subsequent monotheistic religions - known by Muslims, appropriately, as religions of the Book - incorporated those ideas to some extent. For example, the Koran states over and over again that it is a transcript, an exact copy, of a book in Heaven. Naturally, anyone who believes that will not dare to alter the text in any way! Ideas such as these were so effective in preventing the spread of Asherah that, eventually, every square inch of the territory where the viral cult had once thrived was under the sway of Islam, Christianity, or Judaism. But because of its latency - coiled about the brainstem of those it infects, passed from one generation to the next - it always finds ways to resurface. In the case of Judaism, it came in the form of the Pharisees, who imposed a rigid legalistic theocracy on the Hebrews. With its rigid adherence to laws stored in a temple, administered by priestly types vested with civil authority, it resembled the old Sumerian system, and was just as stifling. The ministry of Jesus Christ was an effort to break Judaism out of this condition... an echo of what Enki did. Christ's gospel is a new namshub, an attempt to take religion out of the temple, out of the hands of the priesthood, and bring the Kingdom of God to everyone. That is the message explicitly spelled out by his sermons, and it is the message symbolically embodied in the empty tomb. After the crucifixion, the apostles went to his tomb hoping to find his body and instead found nothing. The message was clear enough; We are not to idolize Jesus, because his ideas stand alone, his church is no longer centralized in one person but dispersed among all the people.