Frequently Asked Questions Quotes

Answers to Frequently Asked Questions: Yes. Yes. No. One time in high school. Three times in my twenties. Rocks no salt. Yes. Four. Never. And how dare you! I will take no further questions.

Mr Lorry asks the witness questions: Ever been kicked? Might have been. Frequently? No. Ever kicked down stairs? Decidedly not; once received a kick at the top of a staircase, and fell down stairs of his own accord.

The question is frequently asked: Why does a man become a drug addict? The answer is that he usually does not intend to become an addict. You don’t wake up one morning and decide to be a drug addict. It takes at least three months’ shooting twice a day to get any habit at all. And you don’t really know what junk sickness is until you have had several habits. It took me almost six months to get my first habit, and then the withdrawal symptoms were mild. I think it no exaggeration to say it takes about a year and several hundred injections to make an addict. The questions, of course, could be asked: Why did you ever try narcotics? Why did you continue using it long enough to become an addict? You become a narcotics addict because you do not have strong motivations in the other direction. Junk wins by default. I tried it as a matter of curiosity. I drifted along taking shots when I could score. I ended up hooked. Most addicts I have talked to report a similar experience. They did not start using drugs for any reason they can remember. They just drifted along until they got hooked. If you have never been addicted, you can have no clear idea what it means to need junk with the addict’s special need. You don’t decide to be an addict. One morning you wake up sick and you’re an addict. (Junky, Prologue, p. xxxviii)

Here we attempt to answer those questions that arise most frequently. YES, THAT IS WHAT 'FREQUENTLY ASKED QUESTIONS' MEANS, THANK YOU.

Warriors of light always have a certain gleam in their eyes. They are of this world, they are part of the lives of others, and they set out on their journey with no saddlebags and no sandals. They are often cowardly. They do not always make the right decisions. They suffer over the most trivial things, they have mean thoughts, and sometimes believe that they are incapable of growing. They frequently deem themselves unworthy of any blessing or miracle. They are not always quite sure what they are doing here. They spend many sleepless nights, believing that their lives have no meaning. That is why they are warriors of light. Because they make mistakes. Because they ask themselves questions. Because they are looking for a reason - and are sure to find it.

Why do you love me?” I sigh at the question I’ve asked myself frequently over the years. With a quick peck to his lips, I tell him, “Because, in you, I found my heart.

Most frequently asked question at my AI talks: Will robots be conscious? We slaughter 60 billion animals/year, but are concerned for robots?

People ask me all the time how I got hired onto the Office. Another common question is how do I manage to stay so down-to-earth in the face of such incredible success? ... A third frequently asked question is: "Girl, where you from? Trinidad? Guyana? Dominican Republic? You married? You got kids?" This is mostly asked by guys on the sidewalk selling I LOVE NEW YORK paraphernalia in New York City.

I follow and cultivate my own curiosity. I think curiosity is one of the top two or three human characteristics. It's something that I really like about myself. [...] I want to understand stuff! I want to understand people! Following my curiosity so frequently leads me to better life decisions and better business decisions but also - just feeling better! You're never going to feel bad about your whole life if you loved people and you were curious. I mean, that's kind of all I want!

Economics is a political argument. It is not – and can never be – a science; there are no objective truths in economics that can be established independently of political, and frequently moral, judgements. Therefore, when faced with an economic argument, you must ask the age-old question ‘Cui bono?’ (Who benefits?), first made famous by the Roman statesman and orator Marcus Tullius Cicero.

It was one of the two questions people most frequently asked writers, and if he invited her to join him, it wouldn’t take her long to get around to the other one. “I’ve always wanted to know, Colin. Where do you authors get your ideas?” We steal them. From extraterrestrials. There’s a warehouse outside Tulsa…

It was a wonderful night, such a night as is only possible when we are young, dear reader. The sky was so starry, so bright that, looking at it, one could not help asking oneself whether ill-humoured and capricious people could live under such a sky. That is a youthful question too, dear reader, very youthful, but may the Lord put it more frequently into your heart!...

It was a wonderful night, such a night as is only possible when we are young, dear reader. The sky was so starry, so bright that, looking at it, one could not help asking oneself whether ill-humoured and capricious people could live under such a sky. That is a youthful question too, dear reader, very youthful, but may the Lord put it more frequently into your heart!

Questions are also interventions. A good question can take a person's mind in a completely new direction and change his life. For example, ask yourself frequently, 'What is the most useful question to ask now?

God (Love) can heal anything. Your job is to give permission. It takes a lot of trust.

Even when he seems to be interacting with someone else, the narcissist is actually engaged in a self-referential discourse. To the narcissist, all other people are cardboard cutouts, two-dimensional animated cartoon characters, or symbols. They exist only in his inner universe. He is startled when they deviate from the script and prove to be complex and autonomous.

Is life worth living? Like everybody else, I have many times asked that question, usually deciding negatively, because I am most likely to ask myself whether life is worth living, at times when I am convinced it isn't. One day, in one of my frequent, and probably incurable, scientific moments, it occurred to me to find out. For a month, at the end of each day, I set down a plus sign, or a minus sign, indicating that, in my opinion, life had, or had not, been worth living, that day. At the end of the month, I totted up, and I can't say that I was altogether pleased to learn that the pluses had won the game. It is not dignified to be optimistic.

Such people, while useful, even agreeable, to others, are, if truth be told, frequently unhappy–lonely in fact. Yes, they seek out others, and it may even seem to them that in a certain country or city they have managed to find true kinship and fellowship, having come to know and learn about a people; but they wake up one day and suddenly feel that nothing actually binds them to these people, that they can leave here at once. They realize that another country, some other people, have now beguiled them, and that yesterday’s most riveting event now pales and loses all meaning and significance. For all intents and purposes, they do not grow attached to anything, do not put down deep roots. Their empathy is sincere, but superficial. If asked which of the countries they have visited they like best, they are embarrassed–they do not know how to answer. Which one? In a certain sense–all of them. There is something compelling about each. To which country would they like to return once more? Again, embarrassment–they had never asked themselves such a question. The one certainty is that they would like to be back on the road, going somewhere. To be on their way again–that is the dream.

The first day of January always presents to my mind a train of very solemn and important reflections and a question more easily asked than answered frequently occurs viz: How have I improved the past year and with [what] good intentions do I view the dawn of its successor?

I found myself answering the same questions asked frequently of me by different people. It would be so much easier if everyone could just read my database.

Black feminism emerged as a theoretical and practical effort demonstrating that race, gender, and class are inseparable in the social worlds we inhabit. At the time of its emergence, Black women were frequently asked to choose whether the Black movement or the women’s movement was most important. The response was that this was the wrong question.

The second most frequently asked question is, “What can we learn of moral value from the ants?” Here again I will answer definitively. Nothing. Nothing at all can be learned from ants that our species should even consider imitating. For one thing, all working ants are female. Males are bred and appear in the nest only once a year, and then only briefly. They are unappealing, pitiful creatures with wings, huge eyes, small brain, and genitalia that make up a large portion of their rear body segment. They do no work while in the nest and have only one function in life: to inseminate the virgin queens during the nuptial season when all fly out to mate. They are built for their one superorganismic role only: robot flying sexual missiles. Upon mating or doing their best to mate (it is often a big fight for a male just to get to a virgin queen), they are not admitted back home, but instead are programmed to die within hours, usually as victims of predators. Now for the moral lesson: although like almost all well-educated Americans I am a devoted promoter of gender equality, I consider sex practiced the ant way a bit extreme.

He sat down in his chair by the fire and began to chat, as was his habit before he and his wife parted to dress for dinner. When he was out during the day he often looked forward to these chats, and made notes of things he would like to tell his Mary. During her day, which was given to feminine duties and pleasures, she frequently did the same thing. Between seven and eight in the evening they had delightful conversational opportunities. He picked up her book and glanced it over, he asked her a few questions and answered a few...

In a number of workshops, I have asked people whether they have had one or more experiences that they would identify as an experience of God and, if so, to share them in small groups. On average, 80 percent of the participants identify one or more and are eager to talk about them. They also frequently report that they had never before been asked that question in a church setting or given an opportunity to talk about it.

There is no religion and no philosophy that can give us a comprehensive answer to the whole of our problems, and the abandonment and isolation of the individual who is given no answer, or only inadequate answers, to his question lead to a situation in which more and more cheap, obvious solutions and answers are sought and provided. As, everywhere and in all departments of life, there are contradictory schools and parties, and an equal number of contradictory answers, one of the most frequent reactions is that modern man ceases to ask questions and takes refuge in a conception that considers only the most obvious, superficial aspects, and becomes skeptical, nihilistic, and egocentric. Or, alternatively, he tries to solve all his problems by plunging headlong into a collective situation and a collective conviction, and seeks to redeem himself in this way.

Antoine de Saint-Exupery once said, “A goal without a plan is just a wish.

When you give a client something for free, you send the signal that everything will be free (or at least hugely discounted). And that’s bad management.

Warriors of the Light always have a certain gleam in their eyes. They are of this world. They are part of the lives of other people and they set out on their journey with no saddlebags and no sandals. They are often cowardly. They do not always make the right decisions. They suffer over the most trivial things; they have mean thoughts and sometimes believe they are incapable of growing. They frequently deem themselves unworthy of any blessing or miracle. They are not always quite sure of what they are doing here. They spend many sleepless nights, believing that their lives have no meaning. That is why they are Warriors of the Light. Because they make mistakes, because they ask themselves questions, because they are looking for a reason they are sure to find it.

When Jean Piaget lectured in the United States, he was frequently asked whether the rate at which children attained his cognitive stages could be accelerated—in other words, whether you could train your child to be "ahead" of other children. Piaget was bewildered by the question. In his view of development, being "ahead" or "behind" anyone else was meaningless. But he got the question often enough that he came to associate it with a particular worldview: he called it "the American Question.

The popular concept–that we should each determine our own morality–is based on the belief that the spiritual realm is nothing at all like the rest of the world. Does anyone really believe that? For many years after each of the morning and evening Sunday services I remained in the auditorium for another hour to field questions. Hundreds of people stayed for the give-and-take discussions. One of the most frequent statements I heard was that 'Every person has to define right and wrong for him- or herself.' I always responded to the speakers by asking, 'Is there anyone in the world right now doing things you believe they should stop doing no matter what they personally believe about the correctness of their behavior?' They would invariable say, 'Yes, of course.' Then I would ask, “Doesn’t that mean that you do believe there is some kind of moral reality that is "there" that is not defined by us, that must be abided by regardless of what a person feels or thinks?' Almost always, the response to that question was silence, either a thoughtful or a grumpy one.

How many'd we do?" is the question frequently asked at the end of the shift, when the cooks collapse onto flour sacks and milk crates and piles of dirty linen, smoking their cigarettes, drinking their shift cocktails,

The bus I am riding on must be on its way to a garbage convention. Never before has a more rancid assemblage of people congregated. I am at this moment privy to a momentous moment in the history of human smell. My name will probably be memorized by future students, preparing to answer this frequently asked exam question: Who demonstrated a supernatural ability to remain conscious on the most disgusting vehicle to ever disturb our debauched world?

It is no wonder than narcissists – both men and women – are chauvinistic and conservative. They depend to such an extent on the opinions of people around them that, with time, they are transformed into ultra-sensitive seismographs of public opinion, barometers of prevailing fads and fashions, and guardians of conformity. The narcissist cannot afford to seriously alienate his "constituency", those people who reflect his False Self back to him. The very functioning of the narcissist's ego depends on the goodwill and the collaboration of his human environment.

The root of the word “integrity” is “integer.” It’s a math term - and it refers to whole numbers. The word itself implies “wholeness.” These are the questions we must ask ourselves frequently. “Am I whole?” “Are there parts of my character that are lacking?

Go ahead. Tell our friends about it. See if they can imagine what it's like, let alone believe it. The more outrageous the things you say about me, the more convinced they are that it is you who have taken a turn for the worse. And don't expect much more from your therapist either. You may tell him this or that, but what he sees when I visit him is something quite different. So what's the therapist to believe? After all, it was you who came for help. No! That's what this is all about. No! That simple two-letter word that, regardless of how bad I am, you simply cannot say. Who knows? You might even acquire some of my behaviour yourself.

Americans, provides a surprisingly definite answer to the most frequently asked question in well-being research: Can money buy happiness? The conclusion is that being poor makes one miserable, and that being rich may enhance one’s life satisfaction, but does not (on average) improve experienced well-being.

Another question I am frequently asked is, "What do you mean by recovery?" It has taken me a while to answer that one. I had been depending on other people's definitions of recovery until I developed one that worked for me (just as you must come to one that makes sense for you.) Mine is simple. For me, it is about freedom. Recovery is the freedom to make choices in your life that aren't determined by the abuse. The specific choices will be different for each of you; the freedom to choose is your birthright.

God waits for our permission and doesn’t invade our privacy as we do with others. Everybody has free choice.

So, to answer the question I am most frequently asked. 'How does and NFL cheerleader end up an explorer?' I wanted to. It was my journey.

We cannot escape most of the crises in our lives, nor should we. In fact, these events frequently provide the energy for movement on our spiritual journey, even when we are stuck along the way... we ask questions about our own life. We wonder about meaning. Our present view may become inadequate. We ask deeper questions. Even joyful experiences can propel us forward.

Most such criticism and confrontation, usually made impulsively in anger or annoyance, does more to increase the amount of confusion in the world than the amount of enlightenment. For the truly loving person the act of criticism or confrontation does not come easily; to such a person it is evident that the act has great potential for arrogance. To confront one’s beloved is to assume a position of moral or intellectual superiority over the loved one, at least so far as the issue at hand is concerned. Yet genuine love recognizes and respects the unique individuality and separate identity of the other person. (I will say more about this later.) The truly loving person, valuing the uniqueness and differentness of his or her beloved, will be reluctant indeed to assume, “I am right, you are wrong; I know better than you what is good for you.” But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem. The loving person, therefore, is frequently in a dilemma, caught between a loving respect for the beloved’s own path in life and a responsibility to exercise loving leadership when the beloved appears to need such leadership. The dilemma can be resolved only by painstaking self-scrutiny, in which the lover examines stringently the worth of his or her “wisdom” and the motives behind this need to assume leadership. “Do I really see things clearly or am I operating on murky assumptions? Do I really understand my beloved? Could it not be that the path my beloved is taking is wise and that my perception of it as unwise is the result of limited vision on my part? Am I being self-serving in believing that my beloved needs redirection?” These are questions that those who truly love must continually ask themselves. This self-scrutiny, as objective as possible, is the essence of humility or meekness. In the words of an anonymous fourteenth-century British monk and spiritual teacher, “Meekness in itself is nothing else than a true knowing and feeling of

People coming into the store frequently ask Shanita where she's from. "Right here," she says, smiling her ultra-bright smile. "I was born right in this very city!" She's nice about it to their faces, but it's a question that bothers her a lot. "I think they mean, where were your parents from," says Charis, because that's what Canadians usually mean when they ask that question. "That's not what they mean," says Shanita. "What they mean is, when am I leaving.

The living of Laudomia frequent the house of the unborn to interrogate them: footsteps echo beneath the hollow domes; the questions are asked in silence; and it is always about themselves that the living ask, not about those who are to come.

My friend also noted that it was harder to meet girls online here in blue-state California, where it seemed “Where do you stand politically?” had become the question most frequently asked by females, replacing the previous: “How tall are you?

Depression frequently is internalised anger or anger turned inward. A clinically depressed person is most often someone who is sitting on a great deal of rage - to the point when a patient self-diagnoses with depression, the first reasonable clinical question to ask is: What pissed you off?

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

All great, simple images reveal a psychic state. The house, even more than the landscape, is a "psychic state," and even when reproduced as it appears from the outside, it bespeaks intimacy. Psychologists generally, and Francoise Minkowska in particular, together with those whom she has succeeded interesting in the subject, have studied the drawing of houses made by children, and even used them for testing. Indeed, the house-test has the advantage of welcoming spontaneity, for many children draw a house spontaneously while dreaming over their paper and pencil. To quote Anne Balif: "Asking a child to draw his house is asking him to reveal the deepest dream shelter he has found for his happiness. If he is happy, he will succeed in drawing a snug, protected house which is well built on deeply-rooted foundations." It will have the right shape, and nearly always there will be some indication of its inner strength. In certain drawings, quite obviously, to quote Mme. Balif, "it is warm indoors, and there is a fire burning, such a big fire, in fact, that it can be seen coming out of the chimney." When the house is happy, soft smoke rises in gay rings above the roof. If the child is unhappy, however, the house bears traces of his distress. In this connection, I recall that Francoise Minkowska organized an unusually moving exhibition of drawings by Polish and Jewish children who had suffered the cruelties of the German occupation during the last war. One child, who had been hidden in a closet every time there was an alert, continued to draw narrow, cold, closed houses long after those evil times were over. These are what Mme. Minkowska calls "motionless" houses, houses that have become motionless in their rigidity. "This rigidity and motionlessness are present in the smoke as well as in the window curtains. The surrounding trees are quite straight and give the impression of standing guard over the house". Mme. Minkowska knows that a live house is not really "motionless," that, particularly, it integrates the movements by means of which one accedes to the door. Thus the path that leads to the house is often a climbing one. At times, even, it is inviting. In any case, it always possesses certain kinesthetic features. If we were making a Rorschach test, we should say that the house has "K." Often a simple detail suffices for Mme. Minkowska, a distinguished psychologist, to recognize the way the house functions. In one house, drawn by an eight-year-old child, she notes that there is " a knob on the door; people go in the house, they live there." It is not merely a constructed house, it is also a house that is "lived-in." Quite obviously the door-knob has a functional significance. This is the kinesthetic sign, so frequently forgotten in the drawings of "tense" children. Naturally, too, the door-knob could hardly be drawn in scale with the house, its function taking precedence over any question of size. For it expresses the function of opening, and only a logical mind could object that it is used to close as well as to open the door. In the domain of values, on the other hand, a key closes more often than it opens, whereas the door-knob opens more often than it closes. And the gesture of closing is always sharper, firmer, and briefer than that of opening. It is by weighing such fine points as these that, like Francoise Minkowska, one becomes a psychologist of houses.

It is frequently difficult in philosophy to tell whether one is saying something reasonably public and objective, or whether one is merely erecting a barrier, special to one's own temperament, against one's own personal fears. (It is always a significant question to ask about any philosopher: what is he afraid of?)

Kate is hernuema hanome.” To my surprise, both Meri’s and Elinor’s eyes widened and then they nodded gravely. “We are honored by this gift,” Meri assured me. “We shall cherish it.” Behind her, Elinor enthusiastically nodded. I scanned their faces. “I suspect I will ask questions like this frequently, but what does nuema hanome mean?

Perhaps it is true that a representation of only the female side of things - which tends to be one long protest and complaint rather than the portrayal of a full and substantive existence - is limited. But an equally relevant question, one much less frequently asked, is: Is it more limited than the prevailing male view of things, which when not taken as absolute truth - is at least seen as "serious," relevant and important?

If in doubt, go back to the earlier exercise where you asked yourself three questions: “Who am I?” “What do I want?” “What is my purpose?” It’s a good idea to revisit that exercise frequently. Now I’d like you to do it once more and add a new word: “What do I really want?” Keep asking it, over and over, until you feel you have gained insight into your own desires so you’re no longer at the mercy of society’s ideas of what is good for you.

The four had rented a riverside cottage and lived together there as two couples. Their vice was public, official and perfectly obvious to all. It was referred to quite naturally as something entirely normal. There were rumours about jealous scenes that took place there and about the various actresses and other famous women who frequented the little cottage near the water’s edge. One neighbour, scandalized by the goings-on, alerted the police at one stage and an inspector accompanied by one of his men came to make enquiries. It was a delicate mission: there was nothing the women could be prosecuted for, least of all prostitution. The inspector was deeply puzzled and could not understand what these alleged misdemeanours could possibly be. He asked a whole lot of pointless questions, compiled a lengthy report and dismissed the charges out of hand. The joke spread as far as Saint-Germain.

Do countries require a crisis to motivate them to act, or do nations ever act in anticipation of problems? The crises discussed in this book illustrate both types of responses to this frequently asked question. Meiji Japan avoided dealing with the growing danger from the West, until forced into responding to Perry’s visit. From the Meiji Restoration of 1868 onwards, however, Japan did not require any further external shocks to motivate it to embark on its crash program of change: Japan instead changed in anticipation of the risk of further pressure from the West. Similarly, Finland ignored Soviet concerns until it was forced to pay attention by the Soviet attack of 1939. But from 1944 onwards, the Finns did not require any further Soviet attacks to galvanize them: instead, their foreign policy aimed at constantly anticipating and forestalling Soviet pressure. In Chile, Allende’s policies were in response to Chile’s chronic polarization, and not in response to a sudden crisis, so Allende was anticipating future problems as well as addressing current ones. In contrast, the Chilean military launched their coup in response to what

War and battle' are the opening words of the Gorgias, and the declaration of war against the corrupt society is its content. Gorgias, the famous teacher of rhetoric, is in Athens as the guest of Callicles, an enlightened politician. It is a day of audience. Gorgias receives visitors and is ready to answer all questions addressed to him. Socrates, with his pupil Chaerephon, calls at Callicles’ house in order to see the great man. The ultimate motif of the battle is not statedexplicitly but indicated, as so frequently with Plato, through the form of the dialogue. Gorgias is somewhat exhausted by the stream of visitors and the hours of conversation, and he lets his follower Polus open the discussion; Socrates leaves the opening game to Chaerephon. The battle is engaged in as a struggle for the soul of the younger generation. Who will form the future leaders of the polity: the rhetor who teaches the tricks of political success, or the philosopher who creates the substance in soul and society? The substance of man is at stake, not a philosophical problem in the modern sense. Socrates suggests to Chaerephon the first question: Ask him “Who he is” (447d).

What, then, is active imagination? In practice it’s exactly what Jung did in his visions and conversations with inner figures such as Philemon, Ka, and Salome mentioned above: entering a fantasy and talking with one’s “self”—at least a part of oneself “normally” left unconscious—asking questions and receiving knowledge that one—“you”—did not know. In many ways, it’s something we engage in often already, but in a shallow, fleeting way, when we “ask ourselves” what we think or will do about a situation. More abstractly, it’s a method of consciously entering into a dialogue with the unconscious, which triggers the transcendent function, a vital shift in consciousness, brought about through the union of the conscious and unconscious minds. Unexpected insights and self-renewal are some of the results of the transcendent function. It achieves what I call that elusive “Goldilocks” condition, the “just right” of having the conscious and unconscious minds work together, rather than being at odds. In the process it produces a third state more vivid and “real” than either; in it we recognize what consciousness should be like and see our “normal” state as at best a muddling through. We’ve already seen how the transcendent function helped Jung when faced with the dilemma of having to choose between science and the humanities. Then it operated through a dream, producing the mandala-like symbol of the giant radiolarian. In the simplest sense, the transcendent function is our built-in means of growth, psychological and spiritual—it’s “transcendent” only in the sense that it “transcends” the frequent deadlock between the conscious and unconscious minds—and is a development of what Jung earlier recognized as the “prospective tendencies in man.

Power Distance Index” (PDI). Power distance is concerned with attitudes toward hierarchy, specifically with how much a particular culture values and respects authority. To measure it, Hofstede asked questions like “How frequently, in your experience, does the following problem occur: employees being afraid to express disagreement with their managers?” To what extent do the “less powerful members of organizations and institutions accept and expect that power is distributed unequally?” How much are older people respected and feared? Are power holders entitled to special privileges?

In airplane crashes and chemical industry accidents, in the infrequent but serious nuclear plant accidents, in the NASA Challenger and Columbia disasters, and in the British Petroleum gulf spill, a common finding is that lower-ranking employees had information that would have prevented or lessened the consequences of the accident, but either it was not passed up to higher levels, or it was ignored, or it was overridden. When I talk to senior managers, they always assure me that they are open, that they want to hear from their subordinates, and that they take the information seriously. However, when I talk to the subordinates in those same organizations, they tell me either they do not feel safe bringing bad news to their bosses or they’ve tried but never got any response or even acknowledgment, so they concluded that their input wasn’t welcome and gave up. Shockingly often, they settled for risky alternatives rather than upset their bosses with potentially bad news. When I look at what goes on in hospitals, in operating rooms, and in the health care system generally, I find the same problems of communication exist and that patients frequently pay the price. Nurses and technicians do not feel safe bringing negative information to doctors or correcting a doctor who is about to make a mistake. Doctors will argue that if the others were “professionals” they would speak up, but in many a hospital the nurses will tell you that doctors feel free to yell at nurses in a punishing way, which creates a climate where nurses will certainly not speak up. Doctors engage patients in one-way conversations in which they ask only enough questions to make a diagnosis and sometimes make misdiagnoses because they don’t ask enough questions before they begin to tell patients what they should do.

Does Jesus Care? In a fit of despondency, the psalmist once bemoaned, “No one cares for my soul” (Ps. 142:4). But in the next verse he turned his gloom into a prayer, declaring to God, “You are my refuge.” The word care occurs eighty-two times in the Bible, which frequently reminds us that when “the days are weary, the long nights dreary,” our Savior cares. Frank Graeff wrote “Does Jesus Care?” in 1901, and it was set to music by the noted conductor and composer, Dr. J. Lincoln Hall (born November 4, 1866), who later called it his most inspired piece of music. The form of the hymn is unusual. Each stanza asks questions about God’s care for us in various situations, and the chorus resounds with the bolstering answer: “Oh yes, He cares, I know He cares!” NOVEMBER 4 Does Jesus care when my heart is pained Too deeply for mirth or song, As the burdens press, and the cares distress And the way grows weary and long? Does Jesus care when I’ve tried and failed To resist some temptation strong; When for my deep grief there is no relief, Though my tears flow all the night long? Does Jesus care when I’ve said “good-bye” To the dearest on earth to me, And my sad heart aches till it nearly breaks, Is it aught to Him? Does He see? Oh yes, He cares, I know He cares, His heart is touched with my grief; When the days are weary, the long nights dreary, I know my Savior cares. . . . casting all your care upon Him, for He cares for you. – 1 Peter 5:7

The individual organism is something whose existence most biologists take for granted, probably because its parts do pull together in such a united and integrated way. Questions about life are conventionally questions about organisms. Biologists ask why organisms do this, why organisms do that. They frequently ask why organisms group themselves into societies. They don't ask — though they should — why living matter groups itself into organisms in the first place. Why isn't the sea still a primordial battleground of free and independent replicators? Why did the ancient replicators club together to make, and reside in, lumbering robots, and why are those robots — individual bodies, you and me — so large and so complicated?

He told me about his basic disagreement with Warren. “One of the most frequent questions asked is about a power struggle between me and Warren,” Blackmore said. “Now I don’t know what that is, but I will tell you about my own struggle. I had to struggle when I was told that there was not enough time left to help anyone repent. I struggled when I saw men who had been restored and forgiven in the days of Uncle Roy and Uncle Rulon, and now have their families swept away from them and their homes given to another. I struggled when I saw men’s wages given to the church, and then see their boss go buy a new Lexus. I can’t imagine why anyone wouldn’t struggle trying to believe there could be anything ‘Mormon’ about what was happening.

When I ask myself what most frequently prevents me from doing good, I may find that it is not impulses to evil, but a fear that I will be thought of as different by my friends and colleagues. Or it may be a question that cannot be answered like: “How do I know that spending energy being kind to people around me is really worthwhile?” Often the same question that now prevents me from making creative Christian decisions also immobilized me ten years earlier. Inner arguments that persistently succeed in preventing us from responding to God are exceptionally hardy. The same question, if it is effective at all, can continue to be effective for decades. Such questions and inner arguments can be recognized for what they are by the fact that they seldom lead to answers and consistently stop movement toward God.

All learning arises through doing, but the most frequent problem is the “learning,” not the “doing.” Our organizations and societies are full of doing but deficient in learning. I believe there is no more telling indicator of the absence of collective wisdom than the inability to learn as we go. It is characterized by rigidness and dogma. It is characterized by low trust and the inability to talk about difficult subjects where people must recognize their shortfalls. It is characterized by maintaining a façade of confidence and competence that masks insecurity and fear of failure. Conversely, collective wisdom is most evident in quiet confidence that our “not knowing” is our strength, that the ability to ask deep questions is more important than offering superficial answers— and that imagination, commitment, patience and openness, and trust in one another will consistently trump IQ over the long haul.

As mentioned above, when it comes to teaching history, including what happened before, during, and after the period of World War I is not being done enough in schools for students to have a full understanding of the events. When asked about this war, students who are clever but are not interested in the subject of a class nonetheless learn a number of phrases and code words – just enough to keep the teacher satisfied or off their back. As both a student and a teacher, I know this all too well. One of the most frequent questions heard in middle and high school history classes is “Name one prime reason for the start of World War One.” If a student is clever and has paid just enough attention, he or she will answer “The Alliance System”, or something similar. The teacher will then say “Good, I can see you've been paying attention.”, and the student can then go back to sleeping, or texting or whatever it is that they do these days.

Jack Sanford looks back fondly on childhood visits to the old family farmhouse in New Hampshire. In particular, he’s never forgotten the old well that stood outside the front door. The water from the well was surprisingly pure and cold, and no matter how hot the summer or how severe the drought, the well was always dependable, a source of refreshment and joy. The faithful old well was a big part of his memories of summer vacations at the family farmhouse. Time passed and eventually the farmhouse was modernized. Wiring brought electric lights, and indoor plumbing brought hot and cold running water. The old well was no longer needed, so it was sealed shut. Years later while vacationing at the farmhouse, Sanford hankered for the cold, pure water of his youth. So he unsealed the well and lowered the bucket for a nostalgic taste of the delightful refreshment he once knew. But he was shocked to discover that the well that had once survived the worst droughts was bone dry. Perplexed, he began to ask questions of the locals who knew about these kinds of things. He learned that wells of that sort were fed by hundreds of tiny underground rivulets, which seep a steady flow of water. As long as water is drawn out of the well, new water will flow in through the rivulets, keeping them open for more to flow. But when the water stops flowing, the rivulets clog with mud and close up. The well dried up not because it was used too much but because it wasn’t used enough. Our souls are like that well. If we do not draw regularly and frequently on the living water that Jesus promised would well up in us like a spring,66 our hearts will close and dry up. The consequence of not drinking deeply of God is to eventually lose the ability to drink at all. Prayerlessness is its own worst punishment, both its disease and cause. David’s description of his prayer life is a picture of a man who knew the importance of frequent, regular prayer—disciplined prayer, each morning. Each morning I bring my requests to you and wait expectantly. He knew how important it was to keep the water flowing—that from the human side of prayer, the most important thing to do is just to keep showing up. Steady, disciplined routine may be the most underrated necessity of the prayerful life.

Knowledgeable observers report that dating has nearly disappeared from college campuses and among young adults generally. It has been replaced by something called “hanging out.” You young people apparently know what this is, but I will describe it for the benefit of those of us who are middle-aged or older and otherwise uninformed. Hanging out consists of numbers of young men and young women joining together in some group activity. It is very different from dating. For the benefit of some of you who are not middle-aged or older, I also may need to describe what dating is. Unlike hanging out, dating is not a team sport. Dating is pairing off to experience the kind of one-on-one association and temporary commitment that can lead to marriage in some rare and treasured cases. . . . All of this made dating more difficult. And the more elaborate and expensive the date, the fewer the dates. As dates become fewer and more elaborate, this seems to create an expectation that a date implies seriousness or continuing commitment. That expectation discourages dating even more. . . . Simple and more frequent dates allow both men and women to “shop around” in a way that allows extensive evaluation of the prospects. The old-fashioned date was a wonderful way to get acquainted with a member of the opposite sex. It encouraged conversation. It allowed you to see how you treat others and how you are treated in a one-on-one situation. It gave opportunities to learn how to initiate and sustain a mature relationship. None of that happens in hanging out. My single brothers and sisters, follow the simple dating pattern and you don’t need to do your looking through Internet chat rooms or dating services—two alternatives that can be very dangerous or at least unnecessary or ineffective. . . . Men, if you have returned from your mission and you are still following the boy-girl patterns you were counseled to follow when you were 15, it is time for you to grow up. Gather your courage and look for someone to pair off with. Start with a variety of dates with a variety of young women, and when that phase yields a good prospect, proceed to courtship. It’s marriage time. That is what the Lord intends for His young adult sons and daughters. Men have the initiative, and you men should get on with it. If you don’t know what a date is, perhaps this definition will help. I heard it from my 18-year-old granddaughter. A “date” must pass the test of three p’s: (1) planned ahead, (2) paid for, and (3) paired off. Young women, resist too much hanging out, and encourage dates that are simple, inexpensive, and frequent. Don’t make it easy for young men to hang out in a setting where you women provide the food. Don’t subsidize freeloaders. An occasional group activity is OK, but when you see men who make hanging out their primary interaction with the opposite sex, I think you should lock the pantry and bolt the front door. If you do this, you should also hang up a sign, “Will open for individual dates,” or something like that. And, young women, please make it easier for these shy males to ask for a simple, inexpensive date. Part of making it easier is to avoid implying that a date is something very serious. If we are to persuade young men to ask for dates more frequently, we must establish a mutual expectation that to go on a date is not to imply a continuing commitment. Finally, young women, if you turn down a date, be kind. Otherwise you may crush a nervous and shy questioner and destroy him as a potential dater, and that could hurt some other sister. My single young friends, we counsel you to channel your associations with the opposite sex into dating patterns that have the potential to mature into marriage, not hanging-out patterns that only have the prospect to mature into team sports like touch football. Marriage is not a group activity—at least, not until the children come along in goodly numbers.

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

In his book, Nothing Ever Dies: Vietnam and the Memory of War, Viet Thanh Nguyen writes that immigrant communities like San Jose or Little Saigon in Orange County are examples of purposeful forgetting through the promise of capitalism: “The more wealth minorities amass, the more property they buy, the more clout they accumulate, and the more visible they become, the more other Americans will positively recognize and remember them. Belonging would substitute for longing; membership would make up for disremembering.” One literal example of this lies in the very existence of San Francisco’s Chinatown. Chinese immigrants in California had battled severe anti-Chinese sentiment in the late 1800s. In 1871, eighteen Chinese immigrants were murdered and lynched in Los Angeles. In 1877, an “anti-Coolie” mob burned and ransacked San Francisco’s Chinatown, and murdered four Chinese men. SF’s Chinatown was dealt its final blow during the 1906 earthquake, when San Francisco fire departments dedicated their resources to wealthier areas and dynamited Chinatown in order to stop the fire’s spread. When it came time to rebuild, a local businessman named Look Tin Eli hired T. Paterson Ross, a Scottish architect who had never been to China, to rebuild the neighborhood. Ross drew inspiration from centuries-old photographs of China and ancient religious motifs. Fancy restaurants were built with elaborate teak furniture and ivory carvings, complete with burlesque shows with beautiful Asian women that were later depicted in the musical Flower Drum Song. The idea was to create an exoticized “Oriental Disneyland” which would draw in tourists, elevating the image of Chinese people in America. It worked. Celebrities like Humphrey Bogart, Lauren Bacall, Ronald Reagan and Bing Crosby started frequenting Chinatown’s restaurants and nightclubs. People went from seeing Chinese people as coolies who stole jobs to fetishizing them as alluring, mysterious foreigners. We paid a price for this safety, though—somewhere along the way, Chinese Americans’ self-identity was colored by this fetishized view. San Francisco’s Chinatown was the only image of China I had growing up. I was surprised to learn, in my early twenties, that roofs in China were not, in fact, covered with thick green tiles and dragons. I felt betrayed—as if I was tricked into forgetting myself. Which is why Do asks his students to collect family histories from their parents, in an effort to remember. His methodology is a clever one. “I encourage them and say, look, if you tell your parents that this is an academic project, you have to do it or you’re going to fail my class—then they’re more likely to cooperate. But simultaneously, also know that there are certain things they won’t talk about. But nevertheless, you can fill in the gaps.” He’ll even teach his students to ask distanced questions such as “How many people were on your boat when you left Vietnam? How many made it?” If there were one hundred and fifty at the beginning of the journey and fifty at the end, students may never fully know the specifics of their parents’ trauma but they can infer shadows of the grief they must hold.

Last night, as I was sleeping, I dreamt—marvellous error!— that I had a beehive here inside my heart. And the golden bees were making white cones and sweet honey from my old failures. Antonio Machado, “Last Night” (translated by Robert Bly) I once heard someone ask for the definition of adult. I can’t remember where I was, or who the speaker was who answered the question, but I’ll never forget the answer: “Adult means choice.” As children, most of us had little or no say in most matters. My generation was taught that children should be seen and not heard. We were told to “do as I say, not as I do.” We didn’t have a “vote” in family matters because we were “just children.” Picture this scenario if you will. Five-year-old Jerry has just received his umpteenth whipping or scolding. He turns to his parents and says, “You know, Mom and Dad, I choose not to be abused anymore. I’ll be taking the car keys, withdrawing some money from our joint account, and moving to Florida to live with Grandma and Grandpa. When you both start acting like adults, give me a call, and we’ll discuss the conditions of my return. We’ll see if we can settle on a mutual arrangement where you two stay adult as much of the time as possible, and I’ll be a kid who learns how to make healthy choices by being disciplined instead of punished. We’ll negotiate how you will set healthy boundaries so I can learn to do the same. For now, I’ll be seeing you. Don’t forget to write. And don’t forget to read John Lee’s book on regression. I’m too young, but you’re not.” As children, we did not have the choice of laying down the law for our frequently regressing parents. But as adults we can certainly choose to draw our boundaries and express our needs in all of our relationships as adults—not only with our parents, but also with our spouses, friends, colleagues, and acquaintances.

Any relationship will have its difficulties, but sometimes those problems are indicators of deep-rooted problems that, if not addressed quickly, will poison your marriage. If any of the following red flags—caution signs—exist in your relationship, we recommend that you talk about the situation as soon as possible with a pastor, counselor or mentor. Part of this list was adapted by permission from Bob Phillips, author of How Can I Be Sure: A Pre-Marriage Inventory.1 You have a general uneasy feeling that something is wrong in your relationship. You find yourself arguing often with your fiancé(e). Your fiancé(e) seems irrationally angry and jealous whenever you interact with someone of the opposite sex. You avoid discussing certain subjects because you’re afraid of your fiancé(e)’s reaction. Your fiancé(e) finds it extremely difficult to express emotions, or is prone to extreme emotions (such as out-of-control anger or exaggerated fear). Or he/she swings back and forth between emotional extremes (such as being very happy one minute, then suddenly exhibiting extreme sadness the next). Your fiancé(e) displays controlling behavior. This means more than a desire to be in charge—it means your fiancé(e) seems to want to control every aspect of your life: your appearance, your lifestyle, your interactions with friends or family, and so on. Your fiancé(e) seems to manipulate you into doing what he or she wants. You are continuing the relationship because of fear—of hurting your fiancé(e), or of what he or she might do if you ended the relationship. Your fiancé(e) does not treat you with respect. He or she constantly criticizes you or talks sarcastically to you, even in public. Your fiancé(e) is unable to hold down a job, doesn’t take personal responsibility for losing a job, or frequently borrows money from you or from friends. Your fiancé(e) often talks about aches and pains, and you suspect some of these are imagined. He or she goes from doctor to doctor until finding someone who will agree that there is some type of illness. Your fiancé(e) is unable to resolve conflict. He or she cannot deal with constructive criticism, or never admits a mistake, or never asks for forgiveness. Your fiancé(e) is overly dependant on parents for finances, decision-making or emotional security. Your fiancé(e) is consistently dishonest and tries to keep you from learning about certain aspects of his or her life. Your fiancé(e) does not appear to recognize right from wrong, and rationalizes questionable behavior. Your fiancé(e) consistently avoids responsibility. Your fiancé(e) exhibits patterns of physical, emotional or sexual abuse toward you or others. Your fiancé(e) displays signs of drug or alcohol abuse: unexplained absences of missed dates, frequent car accidents, the smell of alcohol or strong odor of mouthwash, erratic behavior or emotional swings, physical signs such as red eyes, unkempt look, unexplained nervousness, and so on. Your fiancé(e) has displayed a sudden, dramatic change in lifestyle after you began dating. (He or she may be changing just to win you and will revert back to old habits after marriage.) Your fiancé(e) has trouble controlling anger. He or she uses anger as a weapon or as a means of winning arguments. You have a difficult time trusting your fiancé(e)—to fulfill responsibilities, to be truthful, to help in times of need, to make ethical decisions, and so on. Your fiancé(e) has a history of multiple serious relationships that have failed—a pattern of knowing how to begin a relationship but not knowing how to keep one growing. Look over this list. Do any of these red flags apply to your relationship? If so, we recommend you talk about the situation as soon as possible with a pastor, counselor or mentor.

Kestrel came often. One day, when she knew from Sarsine that Arin had returned home but she had not yet seen him, she went to the suite. She touched one of his violins, reaching furtively to pluck the highest string of the largest instrument. The sound was sour. The violin was ruined--no doubt all of them were. That is what happens when an instrument is left strung and uncased for ten years. A floorboard creaked somewhere in one of the outer chambers. Arin. He entered the room, and she realized that she had expected him. Why else had she come here so frequently, almost every day, if she hadn’t hoped that someone would notice and tell him to find her there? But even though she admitted to wanting to be here with him in his old rooms, she hadn’t imagined it would be like this. With her caught touching his things. Her gaze dropped. “I’m sorry,” she murmured. “It’s all right,” he said. “I don’t mind.” He lifted the violin off its nails and set it in her hands. It was light, but Kestrel’s arms lowered as if the violin’s hollowness were terribly heavy. She cleared her throat. “Do you still play?” He shook his head. “I’ve mostly forgotten how. I wasn’t good at it anyway. I loved to sing. Before the war, I worried that gift would leave me, the way it often does with boys. We grow, we change, our voices break. It doesn’t matter how well you sing when you’re nine years old, you know. Not when you’re a boy. When the change comes you just have to hope for the best…that your voice settles into something you can love again. My voice broke two years after the invasion. Gods, how I squeaked. And when my voice finally settled, it seemed like a cruel joke. It was too good. I hardly knew what to do with it. I felt so grateful to have this gift…and so angry, for it to mean so little. And now…” He shrugged, a self-deprecating gesture. “Well, I know I’m rusty.” “No,” Kestrel said. “You’re not. Your voice is beautiful.” The silence after that was soft. Her fingers curled around the violin. She wanted to ask Arin a question yet couldn’t bear to do it, couldn’t say that she didn’t understand what had happened to him the night of the invasion. It didn’t make sense. The death of his family was what her father would call a “waste of resources.” The Valorian force had had no pity for the Herrani military, but it had tried to minimize civilian casualties. You can’t make a dead body work. “What is it, Kestrel?” She shook her head. She set the violin back on the wall. “Ask me.” She remembered standing outside the governor’s palace and refusing to hear his story, and was ashamed once more. “You can ask me anything,” he said. Each question seemed the wrong one. Finally, she said, “How did you survive the invasion?” He didn’t speak at first. Then he said, “My parents and sister fought. I didn’t.” Words were useless, pitifully useless--criminal, even, in how they could not account for Arin’s grief, and could not excuse how her people had lived on the ruin of his. Yet again Kestrel said, “I’m sorry.” “It’s not your fault.” It felt as if it was. Arin led the way out of his old suite. When they came to the last room, the greeting room, he paused before the outermost door. It was the slightest of hesitations, no longer than if the second hand of a clock stayed a beat longer on its mark than it should. But in that fraction of time, Kestrel understood that the last door was not paler than the others because it had been made from a different wood. It was newer. Kestrel took Arin’s battered hand in hers, the rough heat of it, the fingernails still ringed with carbon from the smith’s coal fire. His skin was raw-looking: scrubbed clean and scrubbed often. But the black grime was too ingrained. She twined her fingers with his. Kestrel and Arin walked together through the passageway and the ghost of its old door, which her people had smashed through ten years before.

Again she heard that crackling hiss, and her nose filled with the smell of burning sugar. It was stronger this time, a sweet, dense cloud of perfume. Suddenly, she was back at the Menagerie, a thick hand grasping her wrist, demanding. Inej had gotten good at anticipating when a memory might seize her, bracing for it, but this time she wasn’t prepared. It came at her, more insistent than the wind on the wire, sending her mind sprawling. Though he smelled of vanilla, beneath it, she could smell garlic. She felt the slither of silk all around her as if the bed itself were a living thing. Inej didn’t remember all of them. As the nights at the Menagerie had strung together, she had become better at numbing herself, vanishing so completely that she almost didn’t care what was done to the body she left behind. She learned that the men who came to the house never looked too closely, never asked too many questions. They wanted an illusion, and they were willing to ignore anything to preserve that illusion. Tears, of course, were forbidden. She had cried the first night. Tante Heleen had used the switch on her, then the cane, then choked her until she’d passed out. The next time, Inej’s fear was greater than her sorrow. She learned to smile, to whisper, to arch her back and make the sounds Tante Heleen’s customers required. She still wept, but the tears were never shed. They filled the empty place inside her, a well of sadness where, each night, she sank like a stone. The Menagerie was one of the most expensive pleasure houses in the Barrel, but its customers were no kinder than those who frequented the dollar houses and alley girls. In some ways, Inej came to understand, they were worse. When a man spends that much coin, said the Kaelish girl, Caera, he thinks he’s earned the right to do whatever he wants. There were young men, old men, handsome men, ugly men. There was the man who cried and struck her when he could not perform. The man who wanted her to pretend it was their wedding night and tell him that she loved him. The man with sharp teeth like a kitten who had bitten at her breasts until she’d bled. Tante Heleen added the price of the blood-speckled sheets and the days of work Inej missed to her indenture. But he hadn’t been the worst.

I have been frequently asked how I felt when I found myself in a free State. I have never been able to answer the question with any satisfaction to myself. It was a moment of the highest excitement I ever experienced. I suppose I felt as one may imagine the unarmed mariner to feel when he is rescued by a friendly man-of-war from the pursuit of a pirate. In writing to a dear friend, immediately after my arrival at New York, I said I felt like one who had escaped a den of hungry lions. This state of mind, however, very soon subsided; and I was again seized with a feeling of great insecurity and loneliness. I was yet liable to be taken back, and subjected to all the tortures of slavery. This in itself was enough to damp the ardor of my enthusiasm. But the loneliness overcame me. There I was in the midst of thousands, and yet a perfect stranger; without home and without friends, in the midst of thousands of my own brethren--children of a common Father, and yet I dared not to unfold to any one of them my sad condition. I was afraid to speak to any one for fear of speaking to the wrong one, and thereby falling into the hands of money-loving kidnappers, whose business it was to lie in wait for the panting fugitive, as the ferocious beasts of the forest lie in wait for their prey. The motto which I adopted when I started from slavery was this--"Trust no man!" I saw in every white man an enemy, and in almost every colored man cause for distrust. It was a most painful situation; and, to understand it, one must needs experience it, or imagine himself in similar circumstances. Let him be a fugitive slave in a strange land--a land given up to be the hunting-ground for slaveholders--whose inhabitants are legalized kidnappers--where he is every moment subjected to the terrible liability of being seized upon by his fellowmen, as the hideous crocodile seizes upon his prey!--I say, let him place himself in my situation--without home or friends--without money or credit--wanting shelter, and no one to give it-- wanting bread, and no money to buy it,--and at the same time let him feel that he is pursued by merciless men-hunters, and in total darkness as to what to do, where to go, or where to stay,--perfectly helpless both as to the means of defence and means of escape,--in the midst of plenty, yet suffering the terrible gnawings of hunger,--in the midst of houses, yet having no home,--among fellow-men, yet feeling as if in the midst of wild beasts, whose greediness to swallow up the trembling and half-famished fugitive is only equalled by that with which the monsters of the deep swallow up the helpless fish upon which they subsist,--I say, let him be placed in this most trying situation,--the situation in which I was placed, --then, and not till then, will he fully appreciate the hardships of, and know how to sympathize with, the toil-worn and whip-scarred fugitive slave.

The PEOPLE, SCHOOL, EVERYONE, and EVERYTHING is so FAKE AND GAY.' 'I shrieked, at the top of my voice fingers outspread and frozen in fear, unlike ever before in my young life; being the gentle, sweet, and shy girl that I am.' 'Besides always too timid to have a voice, to stand up for me, and forced not to, by masters.' Amidst my thoughts racing ridiculously, 'I feel that it is all just another way for the 'SOCIETY' to make me feel inferior, they think, they are so 'SUPERIOR' to me, and who I am to them.' 'Nonetheless, every day of my life, I have felt like I have been drowning in a pool, with weights attached to my ankles.' 'Like, of course, there is no way for me to escape the chains that are holding me down.' 'The one and only person, that holds the key to my freedom: WILL NEVER LET ME GO! It's like there is within me, and has been deep inside me!' 'I now live in this small dull town for too damn long. It is an UNSYMPATHETIC, obscure, lonely, totally depressed, and depressing place, for any teenage girl to be, most definitely if you're a girl like me.' 'All these streets surrounding me are covered with filth, and born in the hills of middle western Pennsylvania mentalities of slow-talking and deep heritages, and beliefs, that don't operate me as a soul lost and lingering within the streets and halls.' 'My old town was ultimately left behind when the municipality neighboring made the alterations to the main roads; just to save five minutes of commuting, through this countryside village. Now my town sits on one side of that highway.' 'Just like a dead carcass to the rest of the world, which rushes by. What is sullen about this is that it is a historic town, with some immeasurable old monuments, and landmarks.' 'However, the others I see downright neglect what is here, just like me, it seems. Other than me, no one cares. Yet I care about all the little things.' 'I am so attached to all these trivial things as if they are a part of me. It disheartens me to see anything go away from me.' 'It's a community where the litter blows and bisects the road, like the tumble-wheats of the yore of times past.' 'Furthermore, if you do not look where you are going, you will fall in our trip, in one of the many potholes or heaved up bumps in the pavement, or have an evacuated structure masonry descending on your head.' 'Merely one foolproof way of simplifying the appearance of this ghost town.' 'There are still some reminders of the glory days when you glance around.' 'Like the town clock, that is evaporated black that has chipped enamel; it seems that it is always missing a few light bulbs.' 'The timepiece only has time pointing hands on the one side, and it nevermore shows the right time of day.' 'The same can be assumed for the neon signs on the mom-and-pop shops, which flicker at night as if they're in agonizing PAIN.' 'Why? To me is a question that is asked frequently.' 'It is all over negligence!' 'I get the sense and feeling most of the time, as they must prepare when looking around here at night.' 'The streetlamps do not all work, as they should. The glass in them is cracked.' 'The parking meters are always jammed, or just completely broken off their posts altogether.' 'The same can be said, for the town sign that titles this area. It is not even here anymore, as it should be now moved to the town square or shortage of a park.

As she explained to her students, patients often awoke from very bad illnesses or cardiac arrests, talking about how they had been floating over their bodies. “Mm-hmmm,” Norma would reply, sometimes thinking, Yeah, yeah, I know, you were on the ceiling. Such stories were recounted so frequently that they hardly jolted medical personnel. Norma at the time had mostly chalked it up to some kind of drug reaction or brain malfunction, something like that. “No, really,” said a woman who’d recently come out of a coma. “I can prove it.” The woman had been in a car accident and been pronounced dead on arrival when she was brought into the emergency room. Medical students and interns had begun working on her and managed to get her heartbeat going, but then she had coded again. They’d kept on trying, jump-starting her heart again, this time stabilizing it. She’d remained in a coma for months, unresponsive. Then one day she awoke, talking about the brilliant light and how she remembered floating over her body. Norma thought she could have been dreaming about all kinds of things in those months when she was unconscious. But the woman told them she had obsessive-compulsive disorder and had a habit of memorizing numbers. While she was floating above her body, she had read the serial number on top of the respirator machine. And she remembered it. Norma looked at the machine. It was big and clunky, and this one stood about seven feet high. There was no way to see on top of the machine without a stepladder. “Okay, what’s the number?” Another nurse took out a piece of paper to jot it down. The woman rattled off twelve digits. A few days later, the nurses called maintenance to take the ventilator machine out of the room. The woman had recovered so well, she no longer needed it. When the worker arrived, the nurses asked if he wouldn’t mind climbing to the top to see if there was a serial number up there. He gave them a puzzled look and grabbed his ladder. When he made it up there, he told them that indeed there was a serial number. The nurses looked at each other. Could he read it to them? Norma watched him brush off a layer of dust to get a better look. He read the number. It was twelve digits long: the exact number that the woman had recited. The professor would later come to find out that her patient’s story was not unique. One of Norma’s colleagues at the University of Virginia Medical Center at the time, Dr. Raymond Moody, had published a book in 1975 called Life After Life, for which he had conducted the first large-scale study of people who had been declared clinically dead and been revived, interviewing 150 people from across the country. Some had been gone for as long as twenty minutes with no brain waves or pulse. In her lectures, Norma sometimes shared pieces of his research with her own students. Since Moody had begun looking into the near-death experiences, researchers from around the world had collected data on thousands and thousands of people who had gone through them—children, the blind, and people of all belief systems and cultures—publishing the findings in medical and research journals and books. Still, no one has been able to definitively account for the common experience all of Moody’s interviewees described. The inevitable question always followed: Is there life after death? Everyone had to answer that question based on his or her own beliefs, the professor said. For some of her students, that absence of scientific evidence of an afterlife did little to change their feelings about their faith. For others,

Inverting the Problem: Think about problems in reverse. It is not enough to think about them one way. You need to think about problems forward and backward, which forces you to uncover hidden beliefs about the problem you are trying to solve. For instance, instead of thinking about what would make a good life, think about what would make your life miserable, and then avoid those things. Or here’s another example. Do you want to be a good leader? If so, then think about all of the bad leaders you’ve met in your life and list the reasons why they were bad. Think about the ways you don’t want to be like those bad leaders, and you’ll be more likely to succeed at being a good leader. Second- and Subsequent-Order Thinking: Ask yourself, “And then what?” First-order thinkers stay on the surface. They tend to look for things that are easy and simple. Second-order thinkers don’t accept the first conclusion. They go deeper and push harder. Have you ever been in a meeting where a good idea is suggested, everyone agrees on it, and then that’s the end of the discussion? No one asks deeper questions. No one goes to the next level. No one asks what will happen if new problems arise. Second-order thinking is hard work. The Map Is Not the Territory: Our minds create maps of our world in order to understand it, because the only way we can process the complexity of everything is to simplify it in our minds. Businesses use maps all the time. These are the strategic plans, the budgets, even profit and loss statements. And we can’t avoid them. We need to use maps in order to pass information around in an easily digestible way. Sometimes, in fact, we are so reliant on simplification that we will frequently use an incorrect model because we feel any model is preferable to no model.

What is the Internet’s role as a channel of distribution? The Internet can be a great way to sell product. The Internet has four functions as a channel of customer communication, called the Four C’s of Internet marketing. The “commerce” function of a Web site allows for sales, but more importantly it provides a 24/7 storefront to fit the customer’s schedule to shop, browse, and compare product offerings. The “content” of your Web site is an extension of the product. It can provide additional support and value, and if it is compelling, it can attract new prospects. iTunes.com provides music for the Apple’s iPod player; it sold over 10 billion songs by 2010. Your site can provide “customer care” by allowing customers to access their accounts, check on deliveries, and get answers to frequently asked questions (FAQs). This pleases customers and also reduces a manufacturer’s cost of live customer service. And lastly, Web sites also “convert leads” from your Internet and other marketing efforts, such as television, radio, sales promotions, and public relations.

The question being asked inside the FBI was a troubling one: Was the president of the United States a patriot? Increasingly, the answer was no. “Trump’s priority is to take care of his personal interests. These may not align with the interests of the country,” the source said, adding: “Russia is a point of great sensitivity.” The source continued: “Most [intelligence community] people haven’t seen a president like that. They frequently have ones they disagree with on policy. They don’t fundamentally question whether they are patriots.

Teachers interact more with boys, call on them more frequently, and ask them more questions. Boys are also more likely to call out answers, and when they do, teachers usually listen to them.

Much of the time, when we experience social anxiety and come to fear interactions, it is because we have not chosen or defined our desired outcome. Or, it is because the desired outcome we’ve chosen does not serve us. Below are questions we frequently ask ourselves before a social interaction: • How can I get this person to like me? • How can I make sure that they think I’m okay? • How can I get through this without embarrassing myself?

How do we learn to recognize the often-charming, always-scheming, sometimes-anxious, frequently conniving calculating self? One good way is to ask ourselves, What would have to change for me to be completely fulfilled? The answer to this question will clue us in to the conditions our calculating self finds threatening or even intolerable, and we may see that our zeal to bring about change may benefit from a lighter touch. The intolerable condition may be a place or a situation, but very often it is another person.

The popular concept – that we should each determine our own morality – is based on the belief that the spiritual realm is nothing at all like the rest of the world. Does anyone really believe that? For many years after each of the morning and evening Sunday services I remained in the church for another hour to field questions. Hundreds of people stayed for the give-and-take discussions. One of the most frequent statements I heard was that ‘Every person has to define right and wrong for him- or herself.’ I always responded to the speakers by asking, ‘Is there anyone in the world right now doing things you believe they should stop doing no matter what they personally believe about the correctness of their behaviour?’ They would invariably say, ‘Yes, of course.’ Then I would ask, ‘Doesn’t that mean that you do believe there is some kind of moral reality that is “there” that is not defined by us, that must be abided by regardless of what a person feels or thinks?’ Almost always, the response to that question was a silence, either a thoughtful or a grumpy one.

The nature of the Amazon Leadership Principles is borne out in processes and practices throughout the company. For example, the six-page narratives that the company uses in place of PowerPoint decks to present quarterly and yearly business updates require both the writer and reader to Dive Deep and Insist on the Highest Standards. The Press Release/Frequently Asked Questions process—aka PR/FAQ—reinforces customer obsession, starting with customer needs and working backwards from there. (See chapters four and five for a detailed discussion of both the six-pager and the PR/FAQ.) The Door Desk Award goes to a person who exemplifies Frugality and Invention. The Just Do It Award is an abnormally large, well-worn Nike sneaker given to employees who exhibit a Bias for Action. It usually goes to a person who has come up with a clever idea outside the scope of their job. What’s peculiarly Amazonian about the award is that the idea doesn’t have to be implemented—nor does it have to actually work if it is—in order to be eligible. The stories we tell in part two of this

Римської імперії атлети-чемпіони, вважалося, мали дотримуватися чотириденного циклу: одного дня робити підготовчі вправи, другого — інтенсивні, третього — для розслаб­лення, а четвертого — помірні. Через цю схему помер один олімпійський чемпіон: тренер змушував його дотримуватися режиму навіть у дні героїчного похмілля.

Questions about life are conventionally questions about organisms. Biologists ask why organisms do this, why organisms do that. They frequently ask why organisms group themselves into societies. They don’t ask—though they should—why living matter groups itself into organisms in the first place. Why isn’t the sea still a primordial battleground of free and independent replicators?

Make it a habit to monitor your mental-emotional state through self-observation. “Am I at ease at this moment?” is a good question to ask yourself frequently. Or you can ask: “What’s going on inside me at this moment?

While designers and developers may be asked to participate in brainstorming activities, their job is frequently prescribed for them: they are handed a specification and told to satisfy requirements that someone else has already defined. I’ve seen talented individual contributors scratching their heads about these requirements, because they are left without a strategic view of how these choices support larger business decisions. They don’t understand why product decisions were made in the first place, and they question the value of particular decisions or an entire strategic approach.

The main dysfunctions of agile team are absence of trust, inattention to results, lack of commitment,

Saint-Exupery once said, “A goal without a plan is just a wish.

Two days after the fighting had subsided, the older Gagarin boys, Valentin and Yuri, sneaked into the woods to see what had happened. ‘We saw a Russian colonel, badly wounded but still breathing after lying where he fell for two days and nights,’ Valentin explains. ‘The German officers went to where he was lying, in a bush, and he pretended to be blind. Some high-ranking officers tried to ask him questions, and he replied that he couldn’t hear them very well, and asked them to lean down closer. So they came closer and bent right over him, and then he blew a grenade he’d hidden behind his back. No one survived.’ Valentin remembers Yuri’s rapid transformation after this from a grinning little imp to a serious-minded boy, going down into the cellar to find bread, potatoes, milk and vegetables, and distributing them to refugees from other districts who were trudging through the village to escape the Germans. ‘He smiled less frequently in those years, even though he was by nature a very happy child. I remember he seldom cried out at pain, or about all the terrible things around us. I think he only cried if his self-respect was hurt . . . Many of the traits of character that suited him in later years as a pilot and cosmonaut all developed around that time, during the war.

If 33 years are taken up with sleep, 10 years in childhood, and 20 years lost in old age, that leaves just 37 years to create something meaningful.

The primary duties of the leader serving the team are to shield the team from interruptions,

So what about atheism? Well, it doesn’t take a lot of thought to realize that atheism causes all manner of actions. For a non-belief, it leads a pretty busy and exciting life. For example, many Internet-dwelling atheists spend hundreds of hours reading sceptical websites, editing Wikipedia articles, writing angry blogs, frequenting atheist discussion forums, and posting snarky anti-religious remarks on Twitter. These look very much like actions to me. Actions, I presume, caused by their atheism. The same applies offline too. I know many atheists who attend conferences, buy T-shirts with atheist slogans, or fasten amusing atheist bumper stickers to their Hondas. Some, like Richard Dawkins, write books. Now, there’s a puzzler. Why did Richard Dawkins write The God Delusion? We’ve asked that question before, but now we can come at it from a different angle. What was it that drove him to pour endless hours into typing, drafting, editing, and refining? Presumably, it was his atheism. Likewise, it was atheism that led many enthusiastic young sceptics to rush out and buy it, causing, if not much rejoicing in heaven, certainly much celebration in the North Oxford branch of whomever Dawkins banks with. For a non-belief, a non-thing, atheism looks extraordinarily lively, and thus we need to be a little suspicious of anybody who tells us that atheism is nothing at all.

One ethical question climbers ask frequently is what responsibility do you have as a climber to another climber who is reckless or irresponsible? Does it make a difference if that person is a stranger? These questions are in all of life, not just in climbing. And the answer is clear and simple: you help. That’s the right thing to do. If you don’t help, you will never feel good about yourself, no matter how hard you try to rationalize or justify it. And you will never have the respect of others, who know you could have helped but didn’t.

It is frequently quite easy for people to recognize that they can move from a dull dialogue to a much more varied and colorful one by expressing feelings that they are aware of. Sometimes, however, we are not aware of the feelings that are there to be expressed. A director can then be helpful by asking: “Do you remember the last time that prayer was exciting or interesting for you? What were you talking about?” And then: “What happened to that topic?” Often after pondering such questions, we recognize that prayer went dull when a difficult topic came up between God and us, and we chose not to pursue it. The prayer will remain dull until we come back to that topic. When we do, the change from dullness to new interest is often dramatic. This characteristic of the dialogue with God in prayer can keep prayer firmly linked to the dialogue with God in life outside prayer. If a man is troubled by the way his wife and he are interacting, for example, and yet does not permit himself even to advert to the trouble in prayer, he may well find that his prayer is boring. The prayer, in other words, lets him know that he is not being himself with God. Attention to the quality of the dialogue with God helps us discern where we may be blinding ourselves to the light in our lives. Thus, one of the major criteria for the authenticity of our prayer and our lives is: “Is the dialogue working?” In other words, “Do I have something to say to God that means something to me? Is God somehow communicating to me something that seems to mean something to God?” If these questions cannot be answered affirmatively, the person would do well to ask God what has gone wrong. “Is there something you want to say to me that I don’t want to hear? Or is there something I don’t want to tell you?” By paying attention to the quality of the dialogue the person can learn to become more and more deeply transparent with God. The procedure could not be simpler. When we are expressing attitudes that are real and deep within us and relevant to our lives, prayer will be alive and engaging. When we are not, prayer will go dead. The director who has become accustomed to the fact that very often difficulties in prayer are due to the suppression of important attitudes and feelings does not quickly encourage directees to accept at face value statements like: “I had no time for prayer,” or “I prayed only on the run.” The director tends to ask what was happening the last time the prayer was alive.   M

Without allowing herself a moment to contemplate the matter further, she surged into motion, scooting around the first row of chairs and plopping to the floor directly behind Miss Griswold and right in between two young ladies, neither of whom Wilhelmina had ever been introduced to. “Pretend I’m not here,” she whispered to a young lady sporting a most unfortunate hairstyle, who looked down at her as if she’d lost her mind. The young lady blinked right before she smiled. “That might be a little difficult, Miss Radcliff, especially since you’re sitting on my feet.” “Goodness, am I really?” Wilhelmina asked, scooting off the feet in question even as she pushed aside a bit of ivory chiffon that made up the young lady’s skirt. “Shall we assume you’re hiding from someone?” the young lady pressed. “Indeed, but . . . don’t look over at the refreshment table. That might draw unwanted notice.” Unfortunately, that warning immediately had the young lady craning her neck, while the other young lady sat forward, peering over Miss Griswold’s shoulder in an apparent effort to get a better view of the refreshment table. “Who are you hiding from?” Miss Griswold asked out of the corner of her mouth, having the good sense to keep her attention front and center. “Mr. Edgar Wanamaker, the gentleman you were inquiring about,” Wilhelmina admitted. “Mr. Wanamaker’s here?” the young lady with the unfortunate hairstyle repeated as she actually stood up and edged around Wilhelmina, stepping on Wilhelmina’s hand in the process. “Is he the gentleman with the dark hair and . . . goodness . . . very broad shoulders . . . and the one now looking our way? Why, I heard earlier this evening that he’s returned to town with a fortune at his disposal—a fortune that, rumor has it, is certain to turn from respectable to impressive in the not too distant future.” “You don’t say,” Wilhelmina muttered as she tried to tug her hand out from underneath the lady’s shoe. “Miss Cadwalader, you’re grinding poor Miss Radcliff’s hand into the floor.” Looking up, Wilhelmina stopped her tugging as she met the gaze of the other young lady sitting in the second row of the wallflower section, a lady who was looking somewhat appalled by the fact she’d apparently spoken those words out loud. Without saying another word, the lady rose to her feet, shook out the folds of a gown that was several seasons out of date, whispered something regarding not wanting to be involved in any shenanigans, and then dashed straightaway. “I wasn’t aware Miss Flowerdew was even capable of speech,” the lady still standing on Wilhelmina’s hand said before she suddenly seemed to realize that she was, indeed, grinding Wilhelmina’s hand into the ground. Jumping to the left, she sent Wilhelmina a bit of a strained smile. “Do forgive me, Miss Radcliff. I fear with all the intrigue occurring at the moment, paired with hearing Miss Flowerdew string an entire sentence together, well, I evidently quite lost my head and simply didn’t notice I was standing on you.” She thrust a hand Wilhelmina’s way. “I’m Miss Gertrude Cadwalader, paid companion to Mrs. Davenport. Please do accept my apologies for practically maiming you this evening, although rest assured, it is an unusual event for me to maim a person on a frequent basis.” Taking the offered hand in hers—although she did so rather gingerly since her hand had almost been maimed by Miss Cadwalader—Wilhelmina gave it a shake, a circumstance she still found a little peculiar, but resisted when Miss Cadwalader began trying to tug her to her feet. “How fortunate for Mrs. Davenport that you don’t participate in maiming often,” she began. “But if you don’t mind, I prefer staying down here for the foreseeable future, since I have no desire for Mr. Wanamaker to take notice of me this evening.” “Ah,

A question frequently asked is: does not the persistent occurrence of Horrible Examples of Systems-function (or Malfunction) prove something about human nature? If humans were rational, wouldn’t they act otherwise than they do? We reply: Systems-functions are not the result of human intransigeance. We take it as given that people are generally doing the very best they know how. Our point, repeatedly stressed in this text, is that Systems operate according to Laws of Nature, and that Laws of Nature are not suspended to accommodate our human shortcomings. There is no alternative to learning How Systems Work, unless one is willing to continue to run afoul of those Laws. Whoever does not study the Laws of Systemantics and learn them that way, is destined to learn them the hard way, by direct encounter in the world of Experience. That such runnning-afoul continues to occur is simply a reflection of the fact that knowledge of those laws is not yet sufficiently widespread. The problem is one of Education, and this book represents an effort in that direction.

Link to FAQs. A frequently asked questions section they can click on can be very important. Make sure to show the most popular questions at the top of the FAQ page.

I have come across this deterrent phenomenon many times in my own work. While serving as chief economist at the United States Sentencing Commission during the late 1980s, I read hundreds of trial transcripts in which criminals testified against their accomplices. So many cases fit the exact same pattern. These criminals were frequently asked the exact same questions about why they had chosen a particular victim. Robbers would relate how they had considered several opportunities for stealing a lot of money, such as a drug dealer who had made a big score or a taxi cab driver who would have cash on him. But the criminals would then decide against those options because the drug dealer would naturally be well armed, or the cab driver would possibly have a gun. Frequently the criminals would then relate how they had come across a potential victim viewed as an easy target, a male of unimpressive build, or a woman, or an elderly person—all of them far less likely than the drug dealer or cab driver to be carrying a weapon.

Everyone tolerates your dumb questions. By constantly asking, “Why do we do this, and why do we do that?” you’ll uncover some needed improvements. Don’t stop at what you can find on your own. Ask employees what really bugs them about the organization. Ask what gets in the way of doing the best job possible. Promise to look into everything they bring up and get back to them with answers in ten days. Commit yourself to removing three frequently mentioned organizational roadblocks that stand in the way of getting extraordinary things done. Questioning the status quo is not only for leaders. Effective leaders create a climate in which others feel comfortable doing the same. If your organization is going to be the best it can be, everyone has to feel comfortable in speaking up and taking the initiative.

Confidence means believing in yourself. If you don’t believe that what you have to offer is of any value, well, no one’s going to pay for it.