Foundation Series Quotes

I cannot give any scientist of any age better advice than this: the intensity of the conviction that a hypothesis is true has no bearing on whether it is true or not.

Process transforms any journey into a series of small steps, taken one by one, to reach any goal. Process transcends time, teaches patience, rests on a solid foundation of careful preparation, and embodies trust in our unfolding potential.

SCP-682 yelled "FUCK YOU AND ALL THREE OF YOUR MOONS

I tell the kids that, even in a childhood marked by despair and deprivation, I knew that no matter what happened, I still had my family, or at least the remnants of a family ripped apart by divorce and then glued back together in various odd arrangements through a series of ill- advised remarriages. It was good to know I had a solid foundation.

No penguins for you, since you didn't ask politely.

From all the poems written on the subject of unrequited love, there are so few on the pain of being the object of that affection. The truth is..it's not love on which the strongest foundations are built. It's the decency of merciful lies.

Jung said that to be in a situation where there is no way out or to be in a conflict where there is no solution is the classical beginning of the process of individuation. It is meant to be a situation without solution; the unconscious wants the hopeless conflict in order to put ego consciousness up against the wall, so that the man has to realize that whatever he does is wrong, whichever way he decides will be wrong. This is meant to knock out the superiority of the ego, which always acts from the illusion that it has the responsibility of decision. . . If he is ethical enough to suffer to the core of his personality, then generally, because of the insolubility of the conscious situation, the Self manifests. In religious language you could say that the situation without issue is meant to force the man to rely on an act of God.

Everything grand is made from a series of ugly little moments. Everything worthwhile by hours of self-doubt and days of drudgery. All the works by people you and I admire sit atop a foundation of failures. So whatever your project, whatever your struggle, whatever your dream, keep toiling, because the world needs your skyscraper.

To switch effectively from defense to social engagement strategies, the nervous system must do two things: (1) assess risk, and (2) if the environment looks safe, inhibit the primitive defensive reactions to fight, flight or freeze.

the experience of the self is always a defeat for the ego.

A healthy world is made of healthy nations. A healthy nation is made of healthy families. And a healthy family can only be raised on the foundation of a monogamous relationship.

The detection of a person as safe or dangerous triggers neurobiologically determined pro-social or defensive behaviors. Even though we may not always be aware of danger on a cognitive level, on a neurophysiological level, our body has already started a sequence of neural processes that would facilitate adaptive defense behaviors such as fight, flight or freeze. 

Skepticism is certainly a beneficial tool, to the extent that it yields a dialectic of ideas that can progress toward empirical resolution of difficult issues, but at present it is too commonly an attitude, a well-cultivated academic pretense, that leads to the neglect of important problems.

Once I thought that writing this book would be impossible. It was a skyscraper, massive and complete and unbearably far off. It taunted me from the horizon. But do we ever look at such buildings and assume they sprung up overnight? No. We’ve seen the traffic congestion that attends them. The skeleton of beams and girders. The swarm of builders and the rattle of cranes… Everything grand is made from a series of ugly little moments. Everything worthwhile by hours of self-doubt and days of drudgery. All the works by people you and I admire sit atop a foundation of failures. So whatever your project, whatever your struggle, whatever your dream, keep toiling, because the world needs your skyscraper. Per aspera, ad astra! —Pierce Brown

Descartes’ s faith in his assertion “I think, therefore I am” may be superseded by a more primitive affirmation that is part of the genetic makeup of all mammals: “I feel, therefore I am.”34 Evolutionary

the practice of nonjudgmental, agendaless presence [is] the foundation for safety and co-regulation.

I believe in hope as an act of defiance, or rather as the foundation for an ongoing series of acts of defiance, those acts necessary to bring about some of what we hope for while we live by principle in the meantime. There is no alternative, except surrender. And surrender not only abandons the future, it abandons the soul.

Playing nice" comes naturally when our neuroception detects safety and promotes physiological states that support social behavior. However, pro-social behavior will not occur when our neuroception misreads the environmental cues and triggers physiological states that support defensive strategies. After all, "playing nice" is not appropriate or adaptive behavior in dangerous or life-threatening situations. In these situations, humans - like other mammals - react with more primitive neurobiological defense systems. To create relationships, humans must subdue these defensive reactions to engage, attach, and form lasting social bonds. Humans have adaptive neurobehavioral systems for both pro-social and defensive behaviors.

And if it is true that we acquired our knowledge before our birth, and lost it at the moment of birth, but afterward, by the exercise of our senses upon sensible objects, recover the knowledge which we had once before, I suppose that what we call learning will be the recovery of our own knowledge . . . PLATO*

You underestimate the depths to which mysticism can bury rationality, Golan.

Jung has said that to be in a situation where there is no way out, or to be in a conflict where there is no solution, is the classical beginning of the process of individuation. It is meant to be a situation without solution: the unconscious wants the hopeless conflict in order to put ego-consciousness up against the wall, so that the man has to realise that whatever he does is wrong, whichever way he decides will be wrong. This is meant to knock out the superiority of the ego, which always acts from the illusion that it has the responsibility of decision. Naturally, if a man says, "Oh well, then I shall just let everything go and make no decision, but just protract and wriggle out of [it]," the whole thing is equally wrong, for then naturally nothing happens. But if he is ethical enough to suffer to the core of his personality, then generally because of the insolubility of the conscious situation, the Self manifests. In religious language you could say that the situation without issue is meant to force the man to rely on an act of God. In psychological language the situation without issue, which the anima arranges with great skill in a man's life, is meant to drive him into a condition in which he is capable of experiencing the Self. When thinking of the anima as the soul guide, we are apt to think of Beatrice leading Dante up to Paradise, but we should not forget that he experienced that only after he had gone through Hell. Normally, the anima does not take a man by the hand and lead him right up to Paradise; she puts him first into a hot cauldron where he is nicely roasted for a while.

Arthur Compton became my graduate advisor. He was the ideal graduate advisor for me: he came into my research room only once during my graduate career and usually had no idea how I was spending my time.

One might well ask at this point why it should be necessary for a person to be in contact with his or her historical-spiritual roots. In Zurich we have the opportunity to analyze many Americans who come to the Jung Institute and thus to observe the symptoms and results of a hiatus in culture (emigration of their forebears) and a loss of roots. In that case we are dealing with people whose consciousness is structured similarly to ours; but when we bore into the depths, we find something that resembles a gap in the steps—no continuity! A cultivated white man—and beneath that a primitive shadow, of which the

There is no certain way of telling in advance if the day- dreams of a life dedicated to the pursuit of truth will carry a novice through the frustration of seeing experiments fail and of making the dismaying discovery that some of one's favorite ideas are groundless.

Celebrate Successes, but Don't Declare Victory

Ronald Fisher was a genius who almost single-handedly created the foundations for modern statistical science.

He must give up his identification with original unconscious wholeness and voluntarily accept being a real fragment instead of an unreal whole.

if oxen and lions and horses had hands and could draw, they would represent their gods as oxen and lions and horses.

I can’t remember how it goes anymore.

I did not write this work merely with the aim of setting the exegetical record straight. My larger target is those contemporaries who -- in repeated acts of wish-fulfillment -- have appropriated conclusions from the philosophy of science and put them to work in aid of a variety of social cum political causes for which those conclusions are ill adapted. Feminists, religious apologists (including "creation scientists"), counterculturalists, neoconservatives, and a host of other curious fellow-travelers have claimed to find crucial grist for their mills in, for instance, the avowed incommensurability and underdetermination of scientific theories. The displacement of the idea that facts and evidence matter by the idea that everything boils down to subjective interests and perspectives is -- second only to American political campaigns -- the most prominent and pernicious manifestation of anti-intellectualism in our time.

Through his researches, we now know that the individual psyche is not just a product of personal experience. It also has a pre-personal or transpersonal dimension which is manifested in universal patterns and images such as are found in all the world’s religions and mythologies.

Bludgeoning, but the puppy is only to be hit exactly 7 times, and once this is completed, exactly 33.55 kg of Kingsford brand charcoal is to be placed on the puppy. 3 Samsung Galaxy s6 mobile phones are to placed around the puppy in a triangular formation, and each phone is to have both "Premium Tetris" and "Dog Barking Translator" installed on them. Once this is done, put a thermonuclear bomb inside the machine that is exactly 3 cm in width and 10 cm in height, and it is to be placed on the second Samsung Galaxy s6 placed in there. It is to be detonated using a functioning remote control made entirely out of sausages.

Recognition of the political-economic forces that impose patterns of suffering is the foundation for an applied critique of policy and services that persecute oppositional, marginalized populations in the name of morality

Every citizen must be actively aware of, participating in, and overseeing research, and that research should be focused on creating prosperity and peace, not war and poverty or suicidal needs. Transparency, which engenders truth, is the foundation for all this.

Every atom in me has a long history during which it may have been part of many living things, including human beings, and during which it may also have spent long periods as part of the sea, or in a lump of coal, or in a rock, or as a portion of the wind blowing upon us.

The four most common, chemically active elements in the universe—hydrogen, oxygen, carbon, and nitrogen—are the four most common elements of life on Earth, with carbon serving as the foundation of biochemistry. We do not simply live in this universe. The universe lives within us.

A child's (or an adult's) nervous system may detect danger or a threat to life when the child enters a new environment or meets a strange person. Cognitively, there is no reason for them to be frightened. But often, even if they understand this, their bodies betray them. Sometimes this betrayal is private; only they are aware that their hearts are beating fast and contracting with such force that they start to sway. For others, the responses are more overt. They may tremble. Their faces may flush, or perspiration may pour from their hands and forehead. Still others may become pale and dizzy and feel precipitously faint.

It is important to know these are master manipulators who could fool just about anyone. People who haven’t experienced this will never fully understand. When others hear the stories, they wonder why the survivor stayed for so long. It all begins with the love-bombing stage, which lays the foundation and sets everything in motion.

Politics is an endless series of negotiations and compromises, and even if the processes are often complicated, the foundations are always simple: everyone wants to be paid, one way or another, so most parts of all bureaucratic systems work the same way: give me something, and I’ll give you something. That’s how we build civilizations.

SCP-111 - Dragon-Snails™

Ideally there should be no detectable connection between any two Observers, so that the loss of one would not entail the loss of any other.

You are now too old to be made a scholar after my fashion, but you are never too old to learn more than you already know and to become able to do more than you already can.

Pelorat said, ‘It seems to me, Golan, that the advance of civilization is nothing but an exercise in the limiting of privacy.

All is bad that is imposed from without,’ said Lizalor.

staff members licking the break room

SCP-594 - Electric Sheep

SCP-230 - The Gayest Man Alive

Build the foundations for success one brick at a time. Build them strong so that they won’t collapse at the first obstacle or setback.

If female sexuality is muted compared to that of men, then why must men the world over go to extreme lengths to control and contain it?

Branding is a process that aims to shape how people view your company or product through its image and its foundational purpose. Ultimately, the idea is to create an emotional response.

Most ambitiously, some feminist epistemologists have argued that even our fundamental concepts of reason, evidence, and truth are covertly sexist. Feminist epistemology also goes beyond criticism to make suggestions about reform-how to make science better at finding out about the world (if that goal is to be retained), and also how to make science more socially responsible.

Justification is by faith alone, but it isn’t a faith that is alone, for true faith produces good works. Still, good works are not the ground or cause of salvation; they are the fruit of one’s faith. The perfect righteousness of Christ is imputed to believers, so that their righteousness is not inherent but is theirs because they are united to Jesus Christ.76 At the final judgment God will declare publicly what was already the case in the lives of believers, i.e., that they are righteous by faith, and their works will verify (but will not be the foundation of) that declaration.

By processing information from the environment through the senses, the nervous system continually evaluates risk. I have coined the term neuroception to describe how neural circuits distinguish whether situations or people are safe, dangerous, or life-threatening. Because of our heritage as a species, neuroception takes place in primitive parts of the brain, without our conscious awareness.

he is: A vampire A homunculus Big Bird André the Giant Napoleon Obelix (sidekick of Asterix) Doctor Bright The Hulk Alexander The Great Captain Hook Sherlock Holmes Doctor Frankenstein Frankenstein's Monster

Elena was able to watch as the world around her became fragmented, each piece quickly fading into darkness until they were suspended in time, held aloft by an umbral fabric woven in threads of adamant, gold and copper. If Elena turned her gaze just a fraction of an inch, the fabric disappeared completely. It formed the foundation from which the world around them rebuilt itself, one fragment at a time, until they were standing on solid ground.

Yet attentiveness to detail is an even more critical foundation of professionalism than is any grand vision. First, it is through practice in the small that professionals gain proficiency and trust for practice in the large. Second, the smallest bit of sloppy construction, of the door that does not close tightly or the slightly crooked tile on the floor, or even the messy desk, completely dispels the charm of the larger whole. That is what clean code is about.

Foundation regrets arise from our failures of foresight and conscientiousness. Like all deep structure regrets, they start with a choice. At some early moment, we face a series of decisions. One set represents the path of the ant. These choices require short-term sacrifice, but in the service of a long-term payoff. The other choices represent the path of the grasshopper. This route demands little exertion or assiduousness in the short run, but risks exacting a cost in the long run.

People with impaired social engagement systems are prone to misinterpret safety as a threat and objective danger as safety. Their visceral feedback system fails to protect them, or prevents them from engaging in the fullness of what life has to offer.

Everything grand is made from a series of ugly little moments. Everything worthwhile by hours of self-doubt and days of drudgery. All the works by people you and I admire sit atop a foundation of failures. So whatever your project, whatever your struggle,

I am often asked, 'What made you become a scientist?' But I can't stand far enough away from myself to give a really satisfactory answer, for I cannot distinctly remember a time when I did not think that a scientist was the most exciting possible thing to be.

Is common failing ... To fall in love with a hypothesis and to be unwilling to take no for an answer. A Love affair with a pet hypothesis can waste years of precious time. There is very often no finally decisive yes, though quite often there can be a decisive no.

Many philosophers in the English-speaking world felt vindicated by the Sokal hoax. Although English-speaking philosophy had produced radical ideas about science, for the most part it had not accepted postmodernism and other French-influenced literary-philosophical movements.

The displacement of the idea that facts and evidence matter by the idea that everything boils down to subjective interests and perspectives is -- second only to American political campaigns -- the most prominent and pernicious manifestation of anti-intellectualism in our time.

We are never too old or too wounded to receive healing waves of the personal delight of another. ... at its best, it transcends being delighted with a particular happening and is instead the reflection to us, and often to one another, of an enduring bond that is bigger than any single occurrence between us. When we are small and see that look on our parents faces, there is such an affirmation that we are good, lovable, welcome. These experiences go deep into us and become an implicit foundation for drawing in warm companions throughout our lives.

Longino argues that in order to be able to distinguish rationality from irrationality we should take the social group as our basic unit. Science is rational to the extent that it chooses theories from a diverse pool of options reflecting different points of view, and makes its choice via a critical dialogue that reaches consensus without coercion. Diversity in the ideas in the pool is facilitated by diversity in the backgrounds of those participating in the discussion. Epistemology becomes a field that tries to distinguish good community-level procedures from bad ones.

When children play, they exercise their senses, their intellect, their emotions, their imagination—keenly and energetically.… To play is to explore, to discover and to experiment. Playing helps children develop ideas and gain experience. It gives them a wealth of knowledge and information about the world in which they live—and about themselves. So to play is also to learn. Play is fun for children. But it’s much more than that—it’s good for them, and it’s necessary. … Play gives children the opportunity to develop and use the many talents they were born with. Instruction sheet in Lego® toys (1985) CENTRAL

In these pages, we keep returning to one foundational principle: providing the possibility of emotional/relational safety for our people, be they patients, children, partners, friends or strangers. We are able to make this offer when they are experiencing their own neuroception of safety, not continuously, but as the baseline to which we return after our system has adaptively moved into sympathetic arousal or dorsal withdrawal in response to inner and outer conditions. When we neuroceive safety, we humans automatically begin to open into vulnerability, and the movement of our "inherent treatment plan" (Sills, 2010) has a greater probability of coming forward. When we have a neuroception of threat, we adaptively tighten down at many levels, from physical tension to activation of the protective skills we have learned over a lifetime (Levine, 2010). In that state, our innate healing path will often wisely stay hidden until more favorable conditions arrive.

I have always found in my own work – quite different from yours, of course, but possibly we may generalize – that zeroing in tightly on a particular problem is self-defeating. Why not relax and talk about something else, and your unconscious mind – not labouring under the weight of concentrated thought – may solve the problem for you.

Every change that is made to an application’s configuration, source code, environment, or data, triggers the creation of a new instance of the pipeline. One of the first steps in the pipeline is to create binaries and installers. The rest of the pipeline runs a series of tests on the binaries to prove that they can be released. Each test that the release candidate passes gives us more confidence that this particular combination of binary code, configuration information, environment, and data will work. If the release candidate passes all the tests, it can be released. The deployment pipeline has its foundations in the process of continuous integration and is in essence the principle of continuous integration taken to its logical conclusion. The aim of the deployment pipeline is threefold. First, it makes every part of the process of building, deploying, testing, and releasing software visible to everybody involved, aiding collaboration. Second, it improves feedback so that problems are identified, and so resolved, as early in the process as possible. Finally, it enables teams to deploy and release any version of their software to any environment at will through a fully automated process.

The Left Behind series takes the position that what will cause the end of civilization is a worldwide conspiracy of secret societies and liberal groups whose purpose is to destroy “every vestige of Christianity.” Coconspirators include the ACLU, the NAACP, Planned Parenthood, the National Organization for Women, major television networks, magazines, and newspapers, the U.S. State Department, the Carnegie Foundation, the Rockefeller Foundation, the Ford Foundation, the United Nations, Harvard, Yale, two thousand other colleges and universities, and, last but not least, the “left wing of the Democratic Party.” If these united organizations and societies have their way, according to LaHaye and Jenkins, they will “turn America into an amoral, humanist country, ripe for merger into a one-world socialist state.

One alchemist observed that in the prima materia there is a certain intractable amount of terra damnata (accursed earth) that defies all efforts at transformation and must be rejected. Not all dark impulses lend themselves to redemption; certain ones, soaked in evil, cannot be allowed to break loose and must be severely repressed. What is against nature, against the instincts, has to be stopped by main force and eradicated. The expression "assimilation of the shadow" is meant to apply to childish, primitive, undeveloped sides of one's nature, depicted in the image of the child or the dog or the stranger. But there are deadly germs that can destroy the human being and must be resisted, and their presence means that one must be hard from time to time and not accept everything that comes up from the unconscious.

When we say to be authentic, we mean you should make it clear that your stuff has the stamp of an actual person or actual people and that that person or those people have the qualities (a point of view, a personality, a sense of enthusiasm for the subject, and suitability to your audience) that make for a compelling approach to content as a solid foundation for the start of your relationship with your audience.

The animus awakens passion in a woman. His plans, purposes and whims stir up self-doubt within her and caused her to drag her feminine, passive nature out into the world and to expose herself to the resistance of the outer world. Then, when a woman has been successful in a man's world, it means acute suffering to narrow down the scope of her activities, or to give them up altogether, in order to become more feminine again.

unfolds will often reflect the degree of resolution they have achieved. We can use our bodies and emotions to sense the subjective experience of their wounds, and our insight to understand the ramifications for brain integration. This experience is very far from what is usually called “history taking.” Instead, it is a whole-person to whole-person joining experience that quickly lays the foundation for a powerful therapeutic alliance at many levels.

The laws of history are as absolute as the laws of physics, and if the probabilities of error are greater, it is only because history does not deal with as many humans as physics does atoms, so that individual variations count for more. Seldon predicted a series of crises through the thousand years of growth, each of which would force a new turning of our history into a pre-calculated path. It is those crises which direct us – and therefore a crisis must come now.

A documentary about Ernest Shackleton’s early twentieth-century exposition to the South Pole shows the classified ad Shackleton put in a London newspaper:   “Men wanted for hazardous journey, small wages, bitter cold, long months of complete darkness, constant danger, safe return doubtful. Honor and recognition in case of success.” Ernest Shackleton.2 Men responded to Shackleton’s advertisement in droves. Why? Because the mission was clear. The cost and potential loss both drew the right men and made sure the wrong men didn’t sign up. God’s mission, similarly, is not for the faint of heart. Even becoming a Christian, according to Jesus, should be weighed heavily. Luke says, “Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it? For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him, saying, ‘This fellow began to build and was not able to finish”’ (Luke 14:28-30).

For these reasons a young scientist must not be disheartened if he does not become the eponym of a natural principle phenomenon or disease. Although the importance of discoveries maybe overrated no young scientists need think that he will gain a reputation or high performant merely by compiling information particularly information of the kind nobody really wants. But if he makes the world more easily understandable by any means whether theoretical or experimental he will learn his colleagues gratitude and respect.

Robert Oppenheimer used to tell of the pioneer mysteries of building reliable Geiger counters that had low background noise. Among his friends, he said, there were two schools of thought. One school firmly held that the final step before one sealed off the Geiger tube was to peel a banana and wave the skin three times, sharply to the left. The other school was equally confident that success would follow if one waved the banana peel twice to the left and then, once, smartly to the right. (My counters were unbelievably bad because I didn't use either of these techniques.)

The ten-dimensional universe was a world of light. The entire universe was constructed upon energy exchange between photons. All particles and antiparticles were formed from photons, and their mutual annihilation resulted in yet more photons. Thus, everything occurred at the speed of light, which was infinite. Even more marvelously, because particles and antiparticles balanced each other out, the total energy level of the universe was zero. This was an incredible state of symmetry, and the foundation of the emergence of intelligence in the ten-dimensional universe.” Matter, life, sentience, civilization … in this Edenic universe, everything was part of the same whole. All matter possessed life, and all life possessed sentience, and all sentience existed in a state of harmonious civilization. Unlike the three-dimensional universe, in which lonely stars hung in the vast emptiness of space, the entire universe was a living being. All life was but a part of this one grand Life, and all intelligence but a component of the highest Intelligence. The dark forest state was an impossibility for this transcendent being of unified matter and spirit. Tianming felt awe at the root of his soul. This was the original form of the Master. The ten-dimensional universe was itself alive. Sophon offered more explanations. “The Master is not an individual like a human being; rather, it is the sum of an infinite number of self-aware consciousnesses. Every consciousness shares the awareness of every other consciousness as well as the presence of the universe itself, and yet each possesses an independent will. This is a state of existence simply unimaginable by humans: individual presence absolutely, seamlessly harmonized with the universe, akin to the geometric construction of the Spirit you saw.

I've always loved reading. When I was in first grade I became fascinated by time travel in the Magic Treehouse series. My love for magic continued into the second grade when I was reading Harry Potter, and then the following year I really got interested in history. So in fifth grade I decided to write a book that I would love to read. I decided to combine time travel, magic, and history, and created the Stone of Discedo. It's a time-traveling stone that requires the user to first fix three terrible events in history before they change anything in their own life, and that became the foundation for the story of One Chance.

Nor will God force any door to enter in. He may send a tempest about the house; the wind of his admonishment may burst doors and windows, yea, shake the house to its foundations; but not then, not so, will he enter. The door must be opened by the willing hand, ere the foot of Love will cross the threshold. He watches to see the door move from within. Every tempest is but an assault in the siege of love. The terror of God is but the other side of his love; it is love outside the house, that would be inside—love that knows the house is no house, only a place, until it enter—no home, but a tent, until the Eternal dwell there.

In contexts of colonial oppression, intellectuals, especially those who advocate and work for justice, cannot be just-or mere- intellectuals, in the abstract sense; they cannot but be immersed in some form or another of activism, to learn from fellow activists through real-life experiences, to widen the horizons of their sources of inspiration, and to organically engage in effective, collective emancipatory processes, without the self-indulgence, complacency, or ivory-towerness that might otherwise blur their moral vision. In short, to be just intellectuals, committed to justice as the most ethical and durable foundation of peace.

Reaching out to individuals of different ideological persuasions and starting a dialogue with them demanded then (and still requires today) a particular form of courage and fortitude that not everyone has. It also presupposes a particular style of discourse that avoids making reproaches and tirades against alleged 'scoundrels' and traitors with whom no dialogue is conceivable. 'I learned to respect other people's ideas,' [Norberto] Bobbio confessed, 'to pause before the secret of every conscience, to understand before arguing, and to argue before condemning.' He had always been a person 'more interested in dialogue than conflict' and loathed extremist or intransigent positions on all sides.

For many people, work itself is a grounding activity. Aside from providing our basic tool of survival—money—the routine of working a job according to a regular schedule can provide a basic structure that supports the life around it. This routine, while it may be drudgery at times, can actually be beneficial in its limitations. It builds a foundation. Through focus and repetition, energies become dense enough to manifest. If we are involved with constant change, we are like a rolling stone that gathers no moss. We’re kept at a survival level because we are constantly building new foundations. Only through focus and repetition can we achieve expertise in an area leading to larger manifestation of goals, be they physical or ideological.

This lowly activity is also a kind of compensation to persuade the woman to become feminine again. The effect of animus pressure can lead a woman to deeper femininity, providing she accepts the fact that she is animus-possessed and does something to bring her animus into reality. If she gives him a field of action- that is, if she takes up some special study or does some masculine work- this can occupy the animus, and at the same time her feeling will be vivified and she will come back to feminine activities. The worst condition comes about when a woman has a powerful animus, and does not even live it; then she is straightjacketed by animus opinions, and while she may avoid any sort of work that seems in the least masculine, she is much less feminine.

IN ARCHITECTURAL ECHO of service pyramid theory, the Shorn block had rented out its bottom two levels to a series of shopping and eating units that collectively went under the name Basecamp. According to the Shorn promotional literature that Chris had read, Basecamp provided employment for more than six hundred people and, together with the Shorn-owned vehicle repair shops in the basement, was a working embodiment of the virtues of trickledown wealth creation. Prosperity spread out from the foundations of the Shorn block like vegetation from an aquifer, said the literature warmly, though the metaphor that occurred to Chris was water leaking from the cracked base of an old clay flowerpot. Wealth, in his experience, was not something the people who had it were at all keen to see trickling anywhere.

For example, at the very end of Leviathan, their discussion of "making" leads Shapin and Schaffer to express their overall conclusions in a way that involves a real confusion. They say: "It is ourselves and not reality that is responsible for what we know" (1985, 344)• This is a classic example of a false dichotomy. Neither we alone nor reality alone is "responsible" for human knowledge. The rough answer is that both are responsible for it; knowledge involves an interaction between the two. Even this formulation is imperfect; human knowledge is part of reality, not something separate from or outside it. But, speaking roughly, in order to understand knowledge, we need both a theory of human thought, language, and social interaction, and a theory of how these human capacities are connected to the world outside us.

Twentieth-century empiricism made an important mistake here. We can make sense of science only by treating much of it as an attempt to describe hidden structures that give rise to observable phenomena. This is a version of scientific realism, an idea that will be discussed later in this book. In science there are depths. There is not a simple and fixed distinction between two "layers" in nature-the empiricists were right to distrust this idea. Instead there are many layers, or rather a continuum between structures that are more accessible to us and structures that are less accessible. Genes are hidden from us in some ways, but not as hidden as electrons, which in turn are not as hidden as quarks. Although there are "depths" in science, what is deep at one time can come to the surface at later times, and there may be lots of ways of interacting with what is presently deep.

The inhibition of behavior provoked by cat odor is remarkably powerful and long-lasting. As summarized in Figure 1.1, following a single exposure to cat odor, animals continued to exhibit inhibition of play for up to five successive days. Our interpretation of this effect is that some unconditioned attribute of cat smell can innately arouse a fear system in the rat brain, and this emotional state becomes rapidly associated with the contextual cues of the chamber. On subsequent occasions, one does not need the unconditioned fear stimulus—the feline smell—to evoke anxiety. The contextual cues of the chamber suffice. This, in essence, is classical or Pavlovian conditioning. The flow of associations is outlined more formally in Figure 1.2, and as we will see, classical conditioning is still one of the most powerful and effective ways to study emotional learning in the laboratory.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

Well, it was a kind of back-to-front program. It’s funny how many of the best ideas are just an old idea back-to-front. You see there have already been several programs written that help you to arrive at decisions by properly ordering and analysing all the relevant facts so that they then point naturally towards the right decision. The drawback with these is that the decision which all the properly ordered and analysed facts point to is not necessarily the one you want.’ ‘Yeeeess...’ said Reg’s voice from the kitchen. ‘Well, Gordon’s great insight was to design a program which allowed you to specify in advance what decision you wished it to reach, and only then to give it all the facts. The program’s task, which it was able to accomplish with consummate ease, was simply to construct a plausible series of logical-sounding steps to connect the premises with the conclusion. ‘And I have to say that it worked brilliantly. Gordon was able to buy himself a Porsche almost immediately despite being completely broke and a hopeless driver. Even his bank manager was unable to find fault with his reasoning. Even when Gordon wrote it off three weeks later.’ ‘Heavens. And did the program sell very well?’ ‘No. We never sold a single copy.’ ‘You astonish me. It sounds like a real winner to me.’ ‘It was,’ said Richard hesitantly. ‘The entire project was bought up, lock, stock and barrel, by the Pentagon. The deal put WayForward on a very sound financial foundation. Its moral foundation, on the other hand, is not something I would want to trust my weight to. I’ve recently been analysing a lot of the arguments put forward in favour of the Star Wars project, and if you know what you’re looking for, the pattern of the algorithms is very clear. ‘So much so, in fact, that looking at Pentagon policies over the last couple of years I think I can be fairly sure that the US Navy is using version 2.00 of the program, while the Air Force for some reason only has the beta-test version of 1.5. Odd, that.

Most of the gods that the world has seen have made a somewhat frantic claim that men should have faith in them, and have threatened with dreadful penalties such as could not (whatever their good will) believe. There is something pathetic in the violence with which they denounce those who thwart them in the bestowal of the great gifts they have to offer. They seem deep in their hearts to have felt that it was the faith of others that gave them divinity (as though, their godhead standing on an insecure foundation, every believer was as it were a stone to buttress it) and that the message they so ardently craved to deliver could only have its efficacy if they became god. And god they could only become if men believed in them. But Gautama made only the claim of the physician that you should give him a trial and judge him by results. He was more like the artist who does his work as best he can because to produce art is his function, and having offered his gift to all that are willing and able to take it, passes on to other work, shrugging his shoulders tolerantly if his gift is declined.

I lived in New York City back in the 1980s, which is when the Bordertown series was created. New York was a different place then -- dirtier, edgier, more dangerous, but also in some ways more exciting. The downtown music scene was exploding -- punk and folk music were everywhere -- and it wasn't as expensive to live there then, so a lot of young artists, musicians, writers, etc. etc. were all living and doing crazy things in scruffy neighborhoods like the East Village. I was a Fantasy Editor for a publishing company back then -- but in those days, "fantasy" to most people meant "imaginary world" books, like Tolkien's Lord of the Rings. A number of the younger writers in the field, however, wanted to create a branch of fantasy that was rooted in contemporary, urban North America, rather than medieval or pastoral Europe. I'd already been working with some of these folks (Charles de Lint, Emma Bull, etc.), who were writing novels that would become the foundations for the current Urban Fantasy field. At the time, these kinds of stories were considered so strange and different, it was actually hard to get them into print. When I was asked by a publishing company to create a shared-world anthology for Young Adult readers, I wanted to create an Urban Fantasy setting that was something like a magical version of New York...but I didn't want it to actually be New York. I want it to be any city and every city -- a place that anyone from anywhere could go to or relate to. The idea of placing it on the border of Elfland came from the fact that I'd just re-read a fantasy classic called The King of Elfland's Daughter by the Irish writer Lord Dunsany. I love stories that take place on the borderlands between two different worlds...and so I borrowed this concept, but adapted it to a modern, punky, urban setting. I drew upon elements of the various cities I knew best -- New York, Boston, London, Dublin, maybe even a little of Mexico City, where I'd been for a little while as a teen -- and scrambled them up and turned them into Bordertown. There actually IS a Mad River in southern Ohio (where I went to college) and I always thought that was a great name, so I imported it to Bordertown. As for the water being red, that came from the river of blood in the Scottish folk ballad "Thomas the Rhymer," which Thomas must cross to get into Elfland. [speaking about the Borderland series she "founded" and how she came up with the setting. Link to source; Q&A with Holly, Ellen & Terri!]

The book of Job, based on an ancient folktale, may have been written during the exile. One day, Yahweh made an interesting wager in the divine assembly with Satan, who was not yet a figure of towering evil but simply one of the “sons of God,” the legal “adversary” of the council.19 Satan pointed out that Job, Yahweh’s favorite human being, had never been truly tested but was good only because Yahweh had protected him and allowed him to prosper. If he lost all his possessions, he would soon curse Yahweh to his face. “Very well,” Yahweh replied, “all that he has is in your power.”20 Satan promptly destroyed Job’s oxen, sheep, camels, servants, and children, and Job was struck down by a series of foul diseases. He did indeed turn against God, and Satan won his bet. At this point, however, in a series of long poems and discourses, the author tried to square the suffering of humanity with the notion of a just, benevolent, and omnipotent god. Four of Job’s friends attempted to console him, using all the traditional arguments: Yahweh only ever punished the wicked; we could not fathom his plans; he was utterly righteous, and Job must therefore be guilty of some misdemeanor. These glib, facile platitudes simply enraged Job, who accused his comforters of behaving like God and persecuting him cruelly. As for Yahweh, it was impossible to have a sensible dialogue with a deity who was invisible, omnipotent, arbitrary, and unjust—at one and the same time prosecutor, judge, and executioner. When Yahweh finally deigned to respond to Job, he showed no compassion for the man he had treated so cruelly, but simply uttered a long speech about his own splendid accomplishments. Where had Job been while he laid the earth’s foundations, and pent up the sea behind closed doors? Could Job catch Leviathan with a fishhook, make a horse leap like a grasshopper, or guide the constellations on their course? The poetry was magnificent, but irrelevant. This long, boastful tirade did not even touch upon the real issue: Why did innocent people suffer at the hands of a supposedly loving God? And unlike Job, the reader knows that Job’s pain had nothing to do with the transcendent wisdom of Yahweh, but was simply the result of a frivolous bet. At the end of the poem, when Job—utterly defeated by Yahweh’s bombastic display of power—retracted all his complaints and repented in dust and ashes, God restored Job’s health and fortune. But he did not bring to life the children and servants who had been killed in the first chapter. There was no justice or recompense for them.

this same love for her own people, and her desire to establish the future greatness of her house on a solid foundation reacted, in her policy with regard to the other servants, in one unvarying maxim, which was never to let any of them set foot in my aunt’s room; indeed she shewed a sort of pride in not allowing anyone else to come near my aunt, preferring, when she herself was ill, to get out of bed and to administer the Vichy water in person, rather than to concede to the kitchen-maid the right of entry into her mistress’s presence. There is a species of hymenoptera, observed by Fabre, the burrowing wasp, which in order to provide a supply of fresh meat for her offspring after her own decease, calls in the science of anatomy to amplify the resources of her instinctive cruelty, and, having made a collection of weevils and spiders, proceeds with marvellous knowledge and skill to pierce the nerve-centre on which their power of locomotion (but none of their other vital functions) depends, so that the paralysed insect, beside which her egg is laid, will furnish the larva, when it is hatched, with a tamed and inoffensive quarry, incapable either of flight or of resistance, but perfectly fresh for the larder: in the same way Françoise had adopted, to minister to her permanent and unfaltering resolution to render the house uninhabitable to any other servant, a series of crafty and pitiless stratagems. Many years later we discovered that, if we had been fed on asparagus day after day throughout that whole season, it was because the smell of the plants gave the poor kitchen-maid, who had to prepare them, such violent attacks of asthma that she was finally obliged to leave my aunt’s service.

Sinyukhin began by cutting one branch from each of a series of tomato plants. Then he took electrical measurements around the wound as each plant healed and sent out a new shoot near the cut. He found a negative current—a stream of electrons—flowing from the wound for the first few days. A similar "current of injury" is emitted from all wounds in animals. During the second week, after a callus had formed over the wound and the new branch had begun to form, the current became stronger and reversed its polarity to positive. The important point wasn't the polarity—the position of the measuring electrode with respect to a reference electrode often determines whether a current registers as positive or negative. Rather, Sinyukhin's work was significant because he found a change in the current that seemed related to reparative growth. Sinyukhin found a direct correlation between these orderly electrical events and biochemical changes: As the positive current increased,cells in the area more than doubled their metabolic rate, also becoming more acidic and producing more vitamin C than before. Sinyukhin then applied extra current, using small batteries, to a group of newly lopped plants, augmenting the regeneration current.These battery-assisted plants restored their branches up to three times faster than the control plants. The currents were very small—only 2 to 3 microamperes for five days. (An ampere is a standard unit of electric current, and a microampere is one millionth of an ampere.) Larger amounts of electricity killed the cells and had no growth-enhancing effect. Moreover, the polarity had to match that normally found in the plant. When Sinyukhin used current of the opposite polarity, nullifying the plant's own current, restitution was delayed by two or three weeks.

One of the best means of preserving the balance of political community and promoting the necessary social and political changes is by keeping the dialogue open with all the political actors who accept the basic rules of the game and are committed to preserving the basic values of the society. This ... explains why many of the thinkers studied in this book, from [Raymond] Aron and [Norberto] Bobbio to [Adam] Michnik, successfully practiced the art of dialogue across the aisle and refused to see the world in black-and-white contrasts. If they adopted the role of committed or engaged spectators, they also maintained a certain degree of detachment and skepticism in their attitudes and political judgments. Their invitation to dialogue and their willingness to speak to their critics illustrated their courage and determination not to look for 'safe spaces' and lukewarm solutions. Instead, they saw themselves as mediators whose duty was to open a line of communication with their opponents who disagreed with them. The dialogue they staged was at times difficult and frustrating, and their belief in the (real or symbolic) power of discussion was an open act of defiance against the crusading spirit of their age, marked by political sectarianism, monologue, and ideological intransigence. Aron and the other moderates studied here were convinced that we can improve ourselves not so much by seeking a fictitious harmony with our critics as by engaging in an open debate with them, as long as we all remain committed to civility and rational critique. In this regard, they all acted as true disciples of Montaigne, who once acknowledged that 'no premise shocks me, no belief hurts me, no matter how opposite they may be. ... When I am contradicted it arouses my attention not my wrath.' This is exactly how Aron and other moderates felt and behaved. They were open to being challenged and did not shy away from correcting others when they thought fit. Yet, in so doing, they did not simply seek to refute or defeat their opponents' arguments, being aware that the truth is almost never the monopoly of a single camp or group.

During [Erté]’s childhood St. Petersburg was an elegant centre of theatrical and artistic life. At the same time, under its cultivated sophistication, ominous rumbles could be distinguished. The reign of the tough Alexander III ended in 1894 and his more gentle successor Nicholas was to be the last of the Tsars … St. Petersburg was a very French city. The Franco-Russian Pact of 1892 consolidated military and cultural ties, and later brought Russia into the First World war. Two activities that deeply influenced [Erté], fashion and art, were particularly dominated by France. The brilliant couturier Paul Poiret, for whom Erté was later to work in Paris, visited the city to display his creations. Modern art from abroad, principally French, was beginning to be show in Russia in the early years of the century … In St. Petersburg there were three Imperial theatres―the Maryinsky, devoted to opera and ballet, the Alexandrinsky, with its lovely classical façade, performing Russian and foreign classical drama, and the Michaelovsky with a French repertoire and company … It is not surprising that an artistic youth in St. Petersburg in the first decade of this century should have seen his future in the theatre. The theatre, especially opera and ballet, attracted the leading young painters of the day, including Mikhail Vrubel, possibly the greatest Russian painter of the pre-modernistic period. The father of modern theatrical design in Russia was Alexandre Benois, an offspring of the brilliant foreign colony in the imperial capital. Before 1890 he formed a club of fellow-pupils who were called ‘The Nevsky Pickwickians’. They were joined by the young Jew, Leon Rosenberg, who later took the name of one of his grandparents, Bakst. Another member introduced his cousin to the group―Serge Diaghilev. From these origins emerged the Mir Iskustva (World of Art) society, the forerunner of the whole modern movement in Russia. Soon after its foundation in 1899 both Benois and Bakst produced their first work in the theatre, The infiltration of the members of Mir Iskustva into the Imperial theatre was due to the patronage of its director Prince Volkonsky who appointed Diaghilev as an assistant. But under Volkonsky’s successor Diagilev lost his job and was barred from further state employment. He then devoted his energies and genius to editing the Mir Iskustva magazine and to a series of exhibitions which introduced Russia to work of foreign artists … These culminated in the remarkable exhibition of Russian portraiture held at the Taurida Palace in 1905, and the Russian section at the salon d'Autumne in Paris the following year. This was the most comprehensive Russian exhibition ever held, from early icons to the young Larionov and Gontcharova. Diagilev’s ban from Russian theatrical life also led to a series of concerts in Paris in 1907, at which he introduced contemporary Russian composers, the production Boris Godunov the following year with Chaliapin and costumes and décor by Benois and Golovin, and then in 1909, on May 19, the first season of the ballet Russes at the Châtelet Theatre.

This experiment succeeds as hoped and promises to metaphysics, in its first part, which deals with those *a priori* concepts to which the corresponding objects may be given in experience, the secure course of a science. For by thus changing our point of view, the possibility of *a priori* knowledge can well be explained, and, what is still more, the laws which *a priori* lie at the foundation of nature, as the sum total of the objects of experience, may be supplied with satisfactory proofs, neither of which was possible within the procedure hitherto adopted. But there arises from this deduction of our faculty of knowing *a priori*, as given in the first part of metaphysics, a somewhat startling result, apparently most detrimental to that purpose of metaphysics which has to be treated in its second part, namely the impossibly of using this faculty to transcend the limits of possible experience, which is precisely the most essential concern of the science of metaphysics. But here we have exactly the experiment which, by disproving the opposite, establishes the truth of the first estimate of our *a priori* rational knowledge, namely, that it is directed only at appearances and must leave the thing in itself as real for itself but unknown to us. For that which necessarily impels us to to go beyond the limits of experience and of all appearances is the *unconditioned*, which reason rightfully and necessarily demands, aside from everything conditioned, in all things in themselves, so that the series of conditions be completed. If, then, we find that, under the supposition that our empirical knowledge conforms to objects as things in themselves, the unconditioned *cannot be thought without contradiction*, while under the supposition that our representation of things as they are given to us does not conform to them as things in themselves, but, on the contrary, that these objects as appearance conform to our mode of representation, then *the contradiction vanishes*; and if we find, therefore, that the unconditioned cannot be encountered in things insofar as we are acquainted with them (insofar as they are given to us), but only in things insofar as we are not acquainted with them, that is, insofar as they are things in themselves; then it becomes apparent that what we at first assumed only for the sake of experiment is well founded. However, with speculative reason unable to make progress in the field of the supersensible, it is still open to us to investigate whether in reason's practical knowledge data may not be found which would enable us to determine that transcendent rational concept of the unconditioned, so as to allow us, in accordance with the wish of metaphysics, to get beyond the limits of all possible experience with our *a priori* knowledge, which is possible in practical matters only. Within such a procedure, speculative reason has always at least created a space for such an expansion, even if it has to leave it empty; none the less we are at liberty, indeed we are summoned, to fill it, if we are able to do so, with practical *data* of reason." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 19-21

The Tale of Human Evolution The subject most often brought up by advocates of the theory of evolution is the subject of the origin of man. The Darwinist claim holds that modern man evolved from ape-like creatures. During this alleged evolutionary process, which is supposed to have started 4-5 million years ago, some "transitional forms" between modern man and his ancestors are supposed to have existed. According to this completely imaginary scenario, four basic "categories" are listed: 1. Australopithecus 2. Homo habilis 3. Homo erectus 4. Homo sapiens Evolutionists call man's so-called first ape-like ancestors Australopithecus, which means "South African ape." These living beings are actually nothing but an old ape species that has become extinct. Extensive research done on various Australopithecus specimens by two world famous anatomists from England and the USA, namely, Lord Solly Zuckerman and Prof. Charles Oxnard, shows that these apes belonged to an ordinary ape species that became extinct and bore no resemblance to humans. Evolutionists classify the next stage of human evolution as "homo," that is "man." According to their claim, the living beings in the Homo series are more developed than Australopithecus. Evolutionists devise a fanciful evolution scheme by arranging different fossils of these creatures in a particular order. This scheme is imaginary because it has never been proved that there is an evolutionary relation between these different classes. Ernst Mayr, one of the twentieth century's most important evolutionists, contends in his book One Long Argument that "particularly historical [puzzles] such as the origin of life or of Homo sapiens, are extremely difficult and may even resist a final, satisfying explanation." By outlining the link chain as Australopithecus > Homo habilis > Homo erectus > Homo sapiens, evolutionists imply that each of these species is one another's ancestor. However, recent findings of paleoanthropologists have revealed that Australopithecus, Homo habilis, and Homo erectus lived at different parts of the world at the same time. Moreover, a certain segment of humans classified as Homo erectus have lived up until very modern times. Homo sapiens neandarthalensis and Homo sapiens sapiens (modern man) co-existed in the same region. This situation apparently indicates the invalidity of the claim that they are ancestors of one another. Stephen Jay Gould explained this deadlock of the theory of evolution although he was himself one of the leading advocates of evolution in the twentieth century: What has become of our ladder if there are three coexisting lineages of hominids (A. africanus, the robust australopithecines, and H. habilis), none clearly derived from another? Moreover, none of the three display any evolutionary trends during their tenure on earth. Put briefly, the scenario of human evolution, which is "upheld" with the help of various drawings of some "half ape, half human" creatures appearing in the media and course books, that is, frankly, by means of propaganda, is nothing but a tale with no scientific foundation. Lord Solly Zuckerman, one of the most famous and respected scientists in the U.K., who carried out research on this subject for years and studied Australopithecus fossils for 15 years, finally concluded, despite being an evolutionist himself, that there is, in fact, no such family tree branching out from ape-like creatures to man.