Free Analysis Of Bookings And Quotes

Her constant orders for beheading are shocking to those modern critics of children's literature who feel that juvenile fiction should be free of all violence and especially violence with Freudian undertones. Even the Oz books of L. Frank Baum, so singularly free of the horrors to be found in Grimm and Andersen, contain many scenes of decapitation. As far as I know, there have been no empirical studies of how children react to such scenes and what harm if any is done to their psyche. My guess is that the normal child finds it all very amusing and is not damaged in the least, but that books like Alice's Adventures in Wonderland and The Wizard of Oz should not be allowed to circulate indiscriminately among adults who are undergoing analysis.

The main reason is that the women of Combahee not only saw themselves as “radicals” but also considered themselves socialists. They were not acting or writing against Marxism, but, in their own words, they looked to “extend” Marxist analysis to incorporate an understanding of the oppression of Black women. Keeanga-Yamahtta Taylor. How We Get Free (Kindle Locations 158-160). Haymarket Books.

After reading Kaba’s analysis, it is clear that the criminal punishment system, not abolition, depends on a superficial view of violence, a facile view of good and evil based on the victim-perpetrator binary. Simple stories of the perfect victim and the monstrous perpetrator bend reality to fit the pretexts for state violence, helping us to pretend that the physical, emotional, social, and civic injuries of prison are somehow justice.

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Kant abolished God and made man God in His stead. We are still living in the age of the Kantian man, or Kantian man-god. Kant's conclusive exposure of the so-called proofs of the existence of God, his analysis of the limitations of speculative reason, together with his eloquent portrayal of the dgnity of rational man, has had results which might possibly dismay him. How recognizable, how familiar to us, is the man so beautifully portrayed in the Grundelgung, who confronted even with Christ turns away to consider the judgment of his own conscience and to hear the voice of his own reason. Stripped of the exiguous metaphysical background which Kant was prepared to allow him, this man is with us still, free, independent, lonely, powerful, rational, responsible, brave, the hero of so many novels and books of moral philosophy. The raison d'etre of this attractive but misleading creature is not far to seek. He is the offspring of the age of science, confidently rational and yet increasingly aware of his alienation from the material universe which his discoveries reveal; and since he is not a Hegelian (Kant, not Hegel, has provided Western ethics with its dominating image) his alienation is without cure. He is the ideal citizen of the liberal state, a warning held up to tyrants. He has the virtue which the age requires and admires, courage. It is not such a very long step from Kant to Nietzsche, and from Nietzsche to existentialism and the Anglo-Saxon ethical doctrines which in some ways closely resemble it. In fact Kant's man had already received a glorious incarnation nearly a century earlier in the work of Milton: his proper name is Lucifer.

And as a kind of coda to this analysis come these words from American farmer and man of letters Wendell Berry: If you are dependent on people who do not know you, who control the value of your necessities, you are not free, and you are not safe.

When I first went to Rwanda, I was reading a book called Civil War, which had been receiving great critical acclaim. Writing from an immediate post-Cold War perspective, the author, Hans Magnus Enzensberger, a German, observed, “The most obvious sign of the end of the bipolar world order are the thirty or forty civil wars being waged openly around the globe,” and he set out to inquire what they were all about. This seemed promising until I realized that Enzensberger wasn’t interested in the details of those wars. He treated them all as a single phenomenon and, after a few pages, announced: “What gives today’s civil wars a new and terrifying slant is the fact that they are waged without stakes on either side, that they are wars about nothing at all.” In the old days, according to Enzensberger—in Spain in the 1930s or the United States in the 1860s—people used to kill and die for ideas, but now “violence has separated itself from ideology,” and people who wage civil wars just kill and die in an anarchic scramble for power. In these wars, he asserted, there is no notion of the future; nihilism rules; “all political thought, from Aristotle and Machiavelli to Marx and Weber, is turned upside down,” and “all that remains is the Hobbesian ur-myth of the war of everyone against everyone else.” That such a view of distant civil wars offers a convenient reason to ignore them may explain its enormous popularity in our times. It would be nice, we may say, if the natives out there settled down, but if they’re just fighting for the hell of it, it’s not my problem. But it is our problem. By denying the particularity of the peoples who are making history, and the possibility that they might have politics, Enzensberger mistakes his failure to recognize what is at stake in events for the nature of those events. So he sees chaos—what is given off, not what’s giving it off—and his analysis begs the question: when, in fact, there are ideological differences between two warring parties, how are we to judge them? In the case of Rwanda, to embrace the idea that the civil war was a free-for-all—in which everyone is at once equally legitimate and equally illegitimate—is to ally oneself with Hutu Power’s ideology of genocide as self-defense.

The tired intellectual sums up the deformities and the vices of a world adrift. He does not act, he suffers; if he favors the notion of tolerance, he does not find in it the stimulant he needs. Tyranny furnishes that, as do the doctrines of which it is the outcome. If he is the first of its victims, he will not complain: only the strength that grinds him into the dust seduces him. To want to be free is to want to be oneself; but he is tired of being himself, of blazing a trail into uncertainty, of stumbling through truths. “Bind me with the chains of Illusion,” he sighs, even as he says farewell to the peregrinations of Knowledge. Thus he will fling himself, eyes closed, into any mythology which will assure him the protection and the peace of the yoke. Declining the honor of assuming his own anxieties, he will engage in enterprises from which he anticipates sensations he could not derive from himself, so that the excesses of his lassitude will confirm the tyrannies. Churches, ideologies, police—seek out their origin in the horror he feels for his own lucidity, rather than in the stupidity of the masses. This weakling transforms himself, in the name of a know-nothing utopia, into a gravedigger of the intellect; convinced of doing something useful, he prostitutes Pascal’s old “abêtissezvous,” the Solitary’s tragic device. A routed iconoclast, disillusioned with paradox and provocation, in search of impersonality and routine, half prostrated, ripe for the stereotype, the tired intellectual abdicates his singularity and rejoins the rabble. Nothing more to overturn, if not himself: the last idol to smash … His own debris lures him on. While he contemplates it, he shapes the idol of new gods or restores the old ones by baptizing them with new names. Unable to sustain the dignity of being fastidious, less and less inclined to winnow truths, he is content with those he is offered. By-product of his ego, he proceeds—a wrecker gone to seed—to crawl before the altars, or before what takes their place. In the temple or on the tribunal, his place is where there is singing, or shouting—no longer a chance to hear one’s own voice. A parody of belief? It matters little to him, since all he aspires to is to desist from himself. All his philosophy has concluded in a refrain, all his pride foundered on a Hosanna! Let us be fair: as things stand now, what else could he do? Europe’s charm, her originality resided in the acuity of her critical spirit, in her militant, aggressive skepticism; this skepticism has had its day. Hence the intellectual, frustrated in his doubts, seeks out the compensations of dogma. Having reached the confines of analysis, struck down by the void he discovers there, he turns on his heel and attempts to seize the first certainty to come along; but he lacks the naiveté to hold onto it; henceforth, a fanatic without convictions, he is no more than an ideologist, a hybrid thinker, such as we find in all transitional periods. Participating in two different styles, he is, by the form of his intelligence, a tributary of the one of the one which is vanishing, and by the ideas he defends, of the one which is appearing. To understand him better, let us imagine an Augustine half-converted, drifting and tacking, and borrowing from Christianity only its hatred of the ancient world. Are we not in a period symmetrical with the one which saw the birth of The City of God? It is difficult to conceive of a book more timely. Today as then, men’s minds need a simple truth, an answer which delivers them from their questions, a gospel, a tomb.

As you’ll read in this book, the keys to preparation are clarity, commitment, and composure. These are necessary for developing a sound, consistent routine. The ideal state of mind for action is feeling confident, focused, and in the flow, with body and mind synchronized in the present moment. This allows you to execute a shot free from the interference of mental chatter or paralysis from analysis. The best response to results is one that enhances future performance. You’ll be introduced to a unique “post-shot routine.” This special way of relating to the outcome of a shot is highly effective in fostering confidence by building on success and learning from mistakes without negativity.

In the United States, both of the dominant parties have shifted toward free-market capitalism. Even though analysis of roll call votes show that since the 1970s, Republicans have drifted farther to the right than Democrats have moved to the left, the latter were instrumental in implementing financial deregulation in the 1990s and focused increasingly on cultural issues such as gender, race, and sexual identity rather than traditional social welfare policies. Political polarization in Congress, which had bottomed out in the 1940s, has been rapidly growing since the 1980s. Between 1913 and 2008, the development of top income shares closely tracked the degree of polarization but with a lag of about a decade: changes in the latter preceded changes in the former but generally moved in the same direction—first down, then up. The same has been true of wages and education levels in the financial sector relative to all other sectors of the American economy, an index that likewise tracks partisan polarization with a time lag. Thus elite incomes in general and those in the finance sector in particular have been highly sensitive to the degree of legislative cohesion and have benefited from worsening gridlock.

INTRODUCTION TO GENDER AND SOCIETY The Second Sex by Simone de Beauvoir A classic analysis of the Western conception of the woman. Feminism Is for Everybody by bell hooks A primer about the power and potential of feminist action. We Should All Be Feminists by Chimamanda Ngozi Adichie Feminism redefined for the twenty-first century. QUEER THEORY AND INTERSECTIONAL FEMINISM Gender Trouble by Judith Butler A classic, and groundbreaking, text about gender and the boundaries of identity. Gender Outlaw by Kate Bornstein A 1990s-era memoir of transition and nonbinary identity. This Bridge Called My Back ed. Cherríe Moraga and Gloria Anzaldúa A collection of essays about the intersections between gender, class, sexuality, and race. Sister Outsider by Audre Lorde A landmark collection of essays and speeches by a lauded black lesbian feminist. The Woman Warrior by Maxine Hong Kingston A memoir of growing up as a Chinese American woman. MODERN HISTORY How We Get Free: Black Feminism and the Combahee River Collective ed. Keeanga-Yamahtta Taylor A history of the Combahee River Collective, a group of radical black feminists operating in the 1960s and 1970s. And the Band Played On by Randy Shilts Investigative reportage about the beginning of the AIDS crisis. A Queer History of the United States by Michael Bronski An LGBT history of the United States, from 1492 to the present. CONTEMPORARY QUESTIONS Blurred Lines: Rethinking Sex, Power, and Consent on Campus by Vanessa Grigoriadis An exploration of the effects of the sexual revolution in American colleges. The End of Men: And the Rise of Women by Hanna Rosin A book about the shifting power dynamics between men and women. Bad Feminist by Roxane Gay Essays about the author’s experiences as a woman and our cultural understanding of womanhood. All the Single Ladies by Rebecca Traister An investigation into the lives of twenty-first-century unmarried women. GENDER AND SEXUALITY IN FICTION Rubyfruit Jungle by Rita Mae Brown A groundbreaking lesbian coming-of-age novel, originally published in 1973. Giovanni’s Room by James Baldwin A classic of morality and desire, set in 1950s Paris, about an American man and his relationship with an Italian bartender. Angels in America by Tony Kushner A Pulitzer Prize–winning play about the Reagan-era AIDS epidemic. Oranges Are Not the Only Fruit by Jeanette Winterson A coming-of-age and coming-out novel about a woman growing up in an evangelical household.

But here we must be aware of the great temptation that faces Christian ministers. Everywhere Christian leaders, men and women alike, have become increasingly aware of the need for more specific training and formation. This need is realistic, and the desire for more professionalism in the ministry is understandable. But the danger is that instead of becoming free to let the spirit grow, ministers may entangle themselves in the complications of their own assumed competence and use their specialism as an excuse to avoid the much more difficult task of being compassionate. The task of Christian leaders is to bring out the best in everyone and to lead them forward to a more human community; the danger is that their skillful diagnostic eye will become more an eye for distant and detailed analysis than the eye of a compassionate partner. And if priests and ministers think that more skill training is the solution for the problem of Christian leadership, they may end up being more frustrated and disappointed than the leaders of the past. More training and structure are just as necessary as more bread for the hungry. But just as bread given without love can bring war instead of peace, professionalism without compassion will turn forgiveness into a gimmick, and the kingdom to come, into a blindfold.

There is an excellent short book (126 pages) by Faustino Ballvè, Essentials of Economics (Irvington-on-Hudson, N.Y.: Foundation for Economic Education), which briefly summarizes principles and policies. A book that does that at somewhat greater length (327 pages) is Understanding the Dollar Crisis by Percy L. Greaves (Belmont, Mass.: Western Islands, 1973). Bettina Bien Greaves has assembled two volumes of readings on Free Market Economics (Foundation for Economic Education). The reader who aims at a thorough understanding, and feels prepared for it, should next read Human Action by Ludwig von Mises (Chicago: Contemporary Books, 1949, 1966, 907 pages). This book extended the logical unity and precision of economics beyond that of any previous work. A two-volume work written thirteen years after Human Action by a student of Mises is Murray N. Rothbard’s Man, Economy, and State (Mission, Kan.: Sheed, Andrews and McMeel, 1962, 987 pages). This contains much original and penetrating material; its exposition is admirably lucid; and its arrangement makes it in some respects more suitable for textbook use than Mises’ great work. Short books that discuss special economic subjects in a simple way are Planning for Freedom by Ludwig von Mises (South Holland, 111.: Libertarian Press, 1952), and Capitalism and Freedom by Milton Friedman (Chicago: University of Chicago Press, 1962). There is an excellent pamphlet by Murray N. Rothbard, What Has Government Done to Our Money? (Santa Ana, Calif.: Rampart College, 1964, 1974, 62 pages). On the urgent subject of inflation, a book by the present author has recently been published, The Inflation Crisis, and How to Resolve It (New Rochelle, N.Y.: Arlington House, 1978). Among recent works which discuss current ideologies and developments from a point of view similar to that of this volume are the present author’s The Failure of the “New Economics”: An Analysis of the Keynesian Fallacies (Arlington House, 1959); F. A. Hayek, The Road to Serfdom (1945) and the same author’s monumental Constitution of Liberty (Chicago: University of Chicago Press, 1960). Ludwig von Mises’ Socialism: An Economic and Sociological Analysis (London: Jonathan Cape, 1936, 1969) is the most thorough and devastating critique of collectivistic doctrines ever written. The reader should not overlook, of course, Frederic Bastiat’s Economic Sophisms (ca. 1844), and particularly his essay on “What Is Seen and What Is Not Seen.” Those who are interested in working through the economic classics might find it most profitable to do this in the reverse of their historical order. Presented in this order, the chief works to be consulted, with the dates of their first editions, are: Philip Wicksteed, The Common Sense of Political Economy, 1911; John Bates Clark, The Distribution of Wealth, 1899; Eugen von Böhm-Bawerk, The Positive Theory of Capital, 1888; Karl Menger, Principles of Economics, 1871; W. Stanley Jevons, The Theory of Political Economy, 1871; John Stuart Mill, Principles of Political Economy, 1848; David Ricardo, Principles of Political Economy and Taxation, 1817; and Adam Smith, The Wealth of Nations, 1776.

From an essay on early reading by Robert Pinsky: My favorite reading for many years was the "Alice" books. The sentences had the same somber, drugged conviction as Sir John Tenniel's illustrations, an inexplicable, shadowy dignity that reminded me of the portraits and symbols engraved on paper money. The books were not made of words and sentences but of that smoky assurance, the insistent solidity of folded, textured, Victorian interiors elaborately barricaded against the doubt and ennui of a dreadfully God-forsaken vision. The drama of resisting some corrosive, enervating loss, some menacing boredom, made itself clear in the matter-of-fact reality of the story. Behind the drawings I felt not merely a tissue of words and sentences but an unquestioned, definite reality. I read the books over and over. Inevitably, at some point, I began trying to see how it was done, to unravel the making--to read the words as words, to peek behind the reality. The loss entailed by such knowledge is immense. Is the romance of "being a writer"--a romance perhaps even created to compensate for this catastrophic loss--worth the price? The process can be epitomized by the episode that goes with one of my favorite illustrations. Alice has entered a dark wood--"much darker than the last wood": [S]he reached the wood: It looked very cool and shady. "Well, at any rate it's a great comfort," she said as she stepped under the trees, "after being so hot, to get into the--into the--into what?" she went on, rather surprised at not being able to think of the word. "I mean to get under the--under the--under this, you know!" putting her hand on the trunk of the tree. "What does it call itself, I wonder? I do believe it's got no name--why to be sure it hasn't!" This is the wood where things have no names, which Alice has been warned about. As she tries to remember her own name ("I know it begins with L!"), a Fawn comes wandering by. In its soft, sweet voice, the Fawn asks Alice, "What do you call yourself?" Alice returns the question, the creature replies, "I'll tell you, if you'll come a little further on . . . . I can't remember here". The Tenniel picture that I still find affecting illustrates the first part of the next sentence: So they walked on together through the wood, Alice with her arms clasped lovingly round the soft neck of the Fawn, till they came out into another open field, and here the Fawn gave a sudden bound into the air, and shook itself free from Alice's arm. "I'm a Fawn!" it cried out in a voice of delight. "And dear me! you're a human child!" A sudden look of alarm came into its beautiful brown eyes, and in another moment it had darted away at full speed. In the illustration, the little girl and the animal walk together with a slightly awkward intimacy, Alice's right arm circled over the Fawn's neck and back so that the fingers of her two hands meet in front of her waist, barely close enough to mesh a little, a space between the thumbs. They both look forward, and the affecting clumsiness of the pose suggests that they are tripping one another. The great-eyed Fawn's legs are breathtakingly thin. Alice's expression is calm, a little melancholy or spaced-out. What an allegory of the fall into language. To imagine a child crossing over from the jubilant, passive experience of such a passage in its physical reality, over into the phrase-by-phrase, conscious analysis of how it is done--all that movement and reversal and feeling and texture in a handful of sentences--is somewhat like imagining a parallel masking of life itself, as if I were to discover, on reflection, that this room where I am writing, the keyboard, the jar of pens, the lamp, the rain outside, were all made out of words. From "Some Notes on Reading," in The Most Wonderful Books (Milkweed Editions)

Veganism is a movement to end animal exploitation, end the property status of animals and recognise their moral status. It should follow from recognising animals as sentient individuals that they have moral status and should therefore be free from exploitation from humans. The burden of proof should be on those who want to confine and kill animals when there is no good justification for doing so. The extremely weak arguments against veganism do not provide a case for subjecting animals to the exploitation and slaughter that they are victims of.

Brouwer's remark is simple but deep: we have here the creation of the "continuum," which, although containing individual real numbers, does not dissolve into a set of real numbers as finished beings; we rather have a medium of free Becoming. We found ourselves in the domain of an ageold problem of thought, the problem of continuity, of change, and of Becoming.

the sample volume the protein concentration and viscosity of the sample the degree of purity of the protein product the presence of nucleic acids, pyrogens, and proteolytic enzymes in the sample the ease with which different types of adsorbents can be washed free from adsorbed contaminants and denatured protein.

How do you know when you find the right saddle? You just “feel” it, because your horse is relaxed and willing under you, and your hours in the saddle are less hard work and far more pleasurable. Your saddle feels like a comfortable pair of shoes

An uncomfortable horse hits the ground harder with his feet, increasing stress on his lower legs, which can result in lameness. The veterinary bills mount as treatments for his lower-leg soreness yield no results because the problems originate in his back.

With all due respect to both genders, and to those who have rightfully chosen to switch, I have only used the old-fashioned version of the third-person personal, possessive, and prepositional pronouns, “he”, “his”, and “him”, respectively, in this book and in those cases where no definite subject is intended. This was for ease of typing only (as I am not a speedy keyboard puncher) and also the fact that following the Old English style would be usually easier and more “automatic” for most of us. Bottom line: Strictly no ignorance or disrespect is intended.

Do a forensic ballistic analysis of the missed shots in Dealey Plaza 22 Nov '63 for 16-22 shots and you will have the truth of how the JFK assassination took place and those involved. I did and wrote 4 books on the subject: use Author John C. Dean and author search me on free-ebooks.net and you may download the 4 books free

Finally, we must note The Great Divorce, a highly imaginative book which Lewis composed in 1944. Tolkien described this book as “a new moral allegory or ‘vision’ based on the medieval fancy of the Refrigerium, by which the lost souls have an occasional holiday in Paradise.”[513] Lewis has been much criticised by Catholic theologians for his obviously faulty analysis of medieval theology at this point.[514] Indeed, The Great Divorce is clearly best regarded as a “supposal”: if the inhabitants of hell were to visit heaven, what would happen? Lewis initially titled this work Who Goes Home? but was happily persuaded to alter the title. The work is chiefly remarkable on account of its use of an innovative imaginative framework, similar in some ways to The Screwtape Letters, to explore a series of very traditional questions—such as the limits of human free will and the problem of pride. Perhaps the most important feature of this work, however, is Lewis’s demonstration—by art of narrative rather than by force of argument—that people easily become trapped in a way of thinking from which they cannot break free. Those in hell, on exploring heaven, turn out to be so comfortable with their distorted view of reality that they choose not to embrace truth on encountering it. Lewis deploys familiar cultural stereotypes of his day—such as the career artist who is obsessed with the avant-garde, or the theologically liberal bishop infatuated with his intellectual fame—to challenge the lazy and unevidenced Enlightenment assumption that humans recognise and accept truth when they see it. Human nature, Lewis suggests, is rather more complex than this trite, superficial rationalism allows.

The development of the forces of production was never an end in itself for Marx. The saving of labour-time, he said, should in the last analysis result in a restructuring of man: The free time – which is both leisure time and time for higher activity – has naturally changed its owner into another Subject, and as this other Subject he then enters directly into the process of production.70 Thilo Ramm points out correctly that this theory of the origin of a new man constitutes the innermost kernel of Marx’s teaching.

D. Donovan, Senior Reviewer, Midwest Book Review writes: "Sea Creatures and Poems: Plus Some Other Fish Rhymes illustrates the fun that poetry can embrace, providing a zany collection for all ages that is both ocean-focused and whimsical. The operative description for both poems and pictures is "silly," and the book fulfills this promise with a series of engaging observations that belay the usual staid approaches of too many poetry books. Art combined with poetry is "a delicious combination," as Richard Merritts reflects in the collection's introduction. The poems inspired the author to add illustrations which are just as whimsically touched...and, also, quite artistically rendered. These aren't demanding works. Take "Pompano Pompano Pompano," for example. Its very short observation concludes with an ironic twist after identifying the "flat fish from Florida" outside of its normal sea environment. Succinct? Yes. But the poem really...snags readers, landing a winning insight on both the pompano and its ultimate fate. Readers trawling for humor will find plenty in this book. Even the poetry titles present original, fun observations, as in "By Jove, I Hooked a Snook." Aside from its delightful observations, the poems represent diverse structures, from free verse to rhyme: "From the depths of the sea;/Came a fish that could be;/From a prison did flee;/Dressed in stripes, so you see..." From redfish and ahi to the anglers who long for them, Sea Creatures and Poems will appeal to a wide audience, especially those who do not view poetry as an opportunity for philosophical and psychological analysis alone. Its blend of natural history info, inviting color illustrations, and accompanying fun insights is recommended for those who fish to those who enjoy eating or studying them, as well as poetry lovers who will appreciate the very different approaches, poetic variety, and whimsical inspections within. Libraries catering to these audiences will want to include it in their collections, but Sea Creatures and Poems will prove a delightful choice for adults who seek to instill in the young an appreciation for poetry's capability for fun and its diverse structural representations.

1881, the novelist and critic Paul Bourget defined decadent style as “one in which the unity of the book breaks down and gives way to the independence of the page, in which the page breaks down and gives way to the independence of the sentence, and in which the sentence breaks down and gives way to the independence of the word.” For some, this atomization of discourse was a misfortune; for others, it advanced the cause of art. Although Bourget does not mention Wagner, Nietzsche makes the connection, using the Frenchman’s analysis to lament that life no longer resides in the whole, that discourse is devolving into an individualist free-for-all. Tristan, with its disconnected, groping phrases, is a case in point—even if Nietzsche cannot stop listening to it.

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How then does a Christian, or anyone else, choose among the various claims for absolute authorities? Ultimately the truthfulness of the Bible will commend itself as being far more persuasive than other religious books (such as the Book of Mormon or the Qur’an), or than any other intellectual constructions of the human mind (such as logic, human reason, sense experience, scientific methodology, etc.). It will be more persuasive because in the actual experience of life, all of these other candidates for ultimate authority are seen to be inconsistent or to have shortcomings that disqualify them, while the Bible will be seen to be fully in accord with all that we know about the world around us, about ourselves, and about God. The Bible will commend itself as being persuasive in this way, that is, if we are thinking rightly about the nature of reality, our perception of it and of ourselves, and our perception of God. The trouble is that because of sin our perception and analysis of God and creation is faulty. Sin is ultimately irrational, and sin makes us think incorrectly about God and about creation. Thus, in a world free from sin, the Bible would commend itself convincingly to all people as God’s Word. But because sin distorts people’s perception of reality, they do not recognize Scripture for what it really is. Therefore it requires the work of the Holy Spirit, overcoming the effects of sin, to enable us to be persuaded that the Bible is indeed the Word of God and that the claims it makes for itself are true. Thus, in another sense, the argument for the Bible as God’s Word and our ultimate authority is not a typical circular argument. The process of persuasion is perhaps better likened to a spiral in which increasing knowledge of Scripture and increasingly correct understanding of God and creation tend to supplement one another in a harmonious way, each tending to confirm the accuracy of the other. This is not to say that our knowledge of the world around us serves as a higher authority than Scripture, but rather that such knowledge, if it is correct knowledge, continues to give greater and greater assurance and deeper conviction that the Bible is the only truly ultimate authority and that other competing claims for ultimate authority are false.

Writing a book is a job, like any other. It requires research, analysis, testing, and entire days in front of a laptop, typing, reading, editing, proofreading, etc. If books were free, writers wouldn't have time to write, because they would be too busy, working on something else. It is hard to sacrifice your social life and weekends to write books when you need to keep a job or more at the same time. In this sense, when an author offers a book, he is disrespecting himself, insulting his past efforts to get him where he is now, and devaluing his own work. The idea that ebooks shouldn't cost more than a few dollars is actually already an underestimation of the value offered. And the idea that a person should get a book for free is contradictory to the purpose of obtaining value from the reading. That is why writers should never offer books and readers should always be willing to pay anything for what they want to read.

Balint introduced his concept of primary love (Balint, 1937) specifically to refute Freud's concept of primary narcissism. Balint believed, like Ferenczi and Suttie, that human beings are relationally oriented from the beginning. In the stage of primary love, mother and child ideally live interdependently, with boundaries blurred, in “an harmonious interpenetrating mix-up” (Balint, 1968). He saw the origin of psychopathology in disruptions and failures of this primary love experience. He observed that analysands, often after reaching more mature forms of relating to the analyst, would regress to the level of “the basic fault” (1968), the area of the personality formed by traumatic disruptions of the state of primary love. Analysands would then seek to use their analysis for the purpose of making a “new beginning.” The new beginning helps the analysand to “free himself of complex, rigid, and oppressive forms of relationship to his objects of love and hate … and to start simpler, less oppressive forms” (Balint, 1968, p. 134). Balint spoke memorably of the analyst's stance at this stage: the analyst … must allow his patients to relate to, or exist with, him as if he were one of the primary substances. This means that he should be but like water carries the swimmer or the earth carries the walker … [H]e must be there, must always be there, and must be indestructible—as are water and earth.

The main entry criteria for buying a stock in this strategy is when both the Stock Price and the Relative Strength line are both rising (sloping up) at the same time.......” in Chapter 6 of the book “Make Money Trading Leading Stocks”.

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