Fundamental Analysis Quotes

Algebra did not simply ease how numbers were depicted or calculated, but fundamentally revolutionized how to operate efficiently.

My philosophy is fundamentally sad, but I’m not a sad man, and I don’t believe I sadden anyone else. In other words, the fact that I don’t put my philosophy into practice saves me from its evil spell, or, rather, my faith in the human race is stronger then my intellectual analysis of it; there lies the fountain of youth in which my heart is continually bathing.

Whether your business sells Reiki healings or Jeans, Custom Pottery or YouTube Meditations, Computer Software or Construction materials…. Business fundamentals remain business fundamentals… Create value, communicate value, sell value.

But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.

So it is with statistics; no amount of fancy analysis can make up for fundamentally flawed data. Hence the expression “garbage in, garbage out.

...In our days many men have lived in this cruel manner, crushed against the bottom, but each for a relatively short period; so that we can perhaps ask ourselves if it is necessary or good to retain any memory of this exceptional human state. To this question we feel that we have to reply in the affirmative. We are in fact convinced that no human experience is without meaning or unworthy of analysis, and that fundamental values, even if they are not positive, can be deduced from this particular world which we are describing…

Graham was not only the original quantitative analyst, to whom today's whole school of such thinking owes its heritage, but he was also a source of much of the fundamental analysis and lore that Wall Streeters follow today.

Peace builds, war destroys. Nations are fundamentally peaceful because they recognize the predominant utility of peace. They accept war only in self-defence; wars of aggression they do not desire. It is the princes who want war, because thus they hope to get money, goods, and power. It is the business of the nations to prevent them from achieving their desire by denying them the means necessary for making war.

Nothing is more dangerous, than a man who thinks he's in charge. He will sabotage everyone and everything for the sake of his own ego.

IT is no accident that Marx should have begun with an analysis of commodities when, in the two great works of his mature period, he set out to portray capitalist society in its totality and to lay bare its fundamental nature. For at this stage in the history of mankind there is no problem that does not ultimately lead back to that question and there is no solution that could not be found in the solution to the riddle of commodity-structure.

raises a fundamental question: are we also evolving genetically? Medical research, added to a deepening analysis of the three billion nucleotide letters of the human genome, has revealed that evolution is indeed still occurring

there is a physical problem that is common to many fields, that is very old, and that has not been solved. It is not the problem of finding new fundamental particles, but something left over from a long time ago—over a hundred years. Nobody in physics has really been able to analyze it mathematically satisfactorily in spite of its importance to the sister sciences. It is the analysis of circulating or turbulent fluids.

Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

Bull markets are born on pessimism, grow on skepticism, mature on optimism, and die on euphoria. The time of maximum pessimism is the best time to buy, and the time of maximum optimism is the best time to sell.

Propaganda is only successful when it is in harmony with something in the patient: his desire for an immortal soul, for health, for the greatness of his nation, or what not. Where there is no such fundamental reason for acquiescence, the assertions of authority are viewed with cynical scepticism. One of the advantages of democracy, from the governmental point of view, is that it makes the average citizen easier to deceive, since he regards the government as his government.

The path to the ethnic democratization of American society is through its culture, that is to say through its cultural apparatus, which comprises the eyes, the ears, and the "mind" of capitalism and is twentieth-century voice to the world. Thus to democratize the cultural apparatus is tantamount to revolutionizing American society itself into the living realization of its professed ideas. Seeing the problem in another way, to revolutionize the cultural apparatus is to deal fundamentally with the unsolved American question of nationality--Which group speaks for America and for the glorification of which ethnic image? Either all group images speak for themselves and for the nation, or American nationality will never be determined.

Code will be a central tool in this analysis. It will present the greatest threat to both liberal and libertarian ideals, as well as their greatest promise. We can build, or architect, or code cyberspace to protect values that we believe are fundamental. Or we can build, or architect, or code cyberspace to allow those values to disappear. There is no middle ground. There is no choice that does not include some kind of building. Code is never found; it is only ever made, and only ever made by us.

in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually.

Investors look at economic fundamentals; traders look at each other; ‘quants’ look at the data. Dealing on the basis of historic price series was once described as technical analysis, or chartism (and there are chartists still). These savants identify visual patterns in charts of price data, often favouring them with arresting names such as ‘head and shoulders’ or ‘double bottoms’. This is pseudo-scientific bunk, the financial equivalent of astrology. But more sophisticated quantitative methods have since proved profitable for some since the 1970s’ creation of derivative markets and the related mathematics. Profitable

Egalitarianism—that is, the belief that the differential outcomes pro​duced by these various attributes might somehow be equalised—can be ​explained in one of three ways. First, at the most basic emotional level, it ​is the misapplication of compassion. Second, at the level of critical analy​sis, it is a simple confusion about cause and effect. Third, at the more ​sinister ideological level, it is an attempt to impose a fundamentally ​unachievable utopian vision onto reality.

When a moderate degree of comfort is assured, both individuals and communities will pursue power rather than wealth: they may seek wealth as a means to power, or they may forgo an increase of wealth in order to secure an increase of power, but in the former case as in the latter their fundamental motive is not economic.

In the final analysis, what stands out about Thucydides is not his weaknesses but his strengths as a historian. We note his omissions, but no account of the Peloponnesian War or of fifth-century Greece in general is more complete. Some scholars worry over his cut-and-dried heroes and villains. But is there much evidence to suggest that these assessments were fundamentally wrong? Others argue that his speeches are biased distortions, but no one can prove that any are outright fabrications.

For every member of the White House senior staff this would be the lasting conundrum of dealing with President Trump: the “why” of his often baffling behavior. “The president fundamentally wants to be liked” was Katie Walsh’s analysis. “He just fundamentally needs to be liked so badly that it’s always … everything is a struggle for him.

Thus Freud’s clinical analysis, corrected, points to the conclusion that Eros is fundamentally a desire for union (being one) with objects in the world.

The mind sees reality through the lens of māyā (that is, it sees things as fundamentally separate and differentiated) because its primary function is to produce discursive thought-forms, or vikalpas. Vikalpas are mental constructs or interpretive filters that divide up (vi-kḷp) the world into discrete chunks for analysis (e.g., “Dangerous to me or not?” “Source of food or not?” “Potential mate or not?”). This function of the mind was very useful and important in our evolution, but has led to a problematic situation in which our interpretive lenses are constantly interposed between awareness and the rest of reality, such that it’s very easy to mistake the lens for reality. (To be more precise, we take the modified image that appears in the lens or filter as being accurate, when in fact it’s distorted to an unknown degree, until you learn how to remove the lens, at least temporarily). This is one definition of the ‘unawake’ state or dreamstate.

The fundamental principle in the analysis of propositions containing descriptions is this: Every proposition which we can understand must be composed wholly of constituents with which we are acquainted.

We define our unit of analysis clearly as the company. Not the economy, not the market, not a theme. We care about the fundamentals of the company—nothing else. We have never invested in a theme and never will.

So the hierarchy of goals is roughly: satisfy hunger; eat; cook; read cookbook; get more light. This is called a root cause analysis: asking “Why?” until the ultimate, fundamental cause of the activity is reached.

Even though conditions such as lack of sleep, insuffcient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually.

The argument against faith is all based upon the rigorous analysis of the scriptures, and not upon the objective observation of the actual individual sensation of faith. Historical experiences of the Kingdom of God gave rise to all the scriptures in the world, but the scriptures themselves don’t account for the actual globally prevalent psychological element of faith or divinity in the human mind. Faith is a natural evolutionary trait of the human mind, selected by Mother Nature as an internal coping-mechanism.

final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually.

Female prophecy must be situated in the crisis of reproduction in the middle of the seventeenth century. This was the peak period for the criminalization of women in England and throughout Europe, as prosecutions for infanticide, abortion, and witchcraft reached their highest rate. It was also the period in which men began to wrest control of reproduction from women (male midwives appeared in 1625 and forceps soon thereafter); previously, "childbirth and the lying-in period were a kind of ritual collectively staged and controlled by women, from which men were usually excluded." Since the ruling class had begun to recognize its interest in increased fecundity, "attention was focussed on the 'population' as fundamental category for economic and political analysis." The simultaneous births of modern obstetrics and modern demography were responses to this crisis. Both, like the witchcraft prosecutions, sought to rationalize social reproduction in a capitalist context - that is, as the breeding of labor power. A recurring motif in the ruling-class imagination was intercourse between the English witch and the "black man" - a devil or imp. The terror was not limited to an imaginary chamber of horrors; it was an actuality of counterevolution.

Euler's general equation stands out because it forged a fundamental link between different areas of math, and because of its versatility in applied mathematics. After Euler's time it came to be regarded as a cornerstone in "complex analysis," a fertile branch of mathematics concerned with functions whose variables stand for complex numbers.

nature, rather than a concept beyond nature—such as god or gods—is the fundamental basis of our analysis of our affairs and our decisions. This was the single most important difference between Aristotle and his teacher, Plato, who believed that humans needed to find answers to the problems of existence in an invisible world of intangible ideas

Antiracism entails two fundamental tasks: first, diminishing racialization’s ability to facilitate domination, which involves deflating identarian (racist and antiracist) modes of analysis, and, second, displacing exploitation as the basis of political economy, which involves highlighting alternative idioms by which political economy is imagined.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

lack of sleep, insuffcient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances,

We have all found by experience that it is especially difficult for an obsessional neurotic to carry out the fundamental rule of psycho-analysis. [...] While he is engaged in thinking, his ego has to keep off too much—the intrusion of unconscious phantasies and the manifestation of ambivalent trends. It must not relax, but is constantly prepared for a struggle.

In fundamental theory socialism and democracy are almost if not quite one and the same. They both rest at bottom on the absolute right of the community to determine its own destiny and that of its members. Limits to the wisdom and convenience to the public control there may be: limits of principle there are, upon strict analysis, none.” Note well: the community’s right is “absolute.

In the final analysis, that state of abstraction turns out to be a very specific set of conditions: white middle-class women suffering and responding to the sexist attitudes and conduct of white middle-class men and calling for equality with those particular men. This approach leaves the existing socioeconomic system with its fundamental reliance on racism and class bias unchallenged. It

the mental reactions of the inmates of a concentration camp must seem more to us than the mere expression of certain physical and sociological conditions. Even though conditions such as lack of sleep, insufficient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him-mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, "There is only one thing that I dread: not to be worthy of my sufferings." These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom-which cannot be taken away-that makes life meaningful and purposeful.

If, in the name of Reason, you summon a man to alter his fundamental purposes—to pursue, say, the general happiness rather than his own power—you will fail, and you will deserve to fail, since Reason alone cannot determine the ends of life. And you will fail equally if you attack deep-seated prejudices while your argument is still open to question, or is so difficult that only men of science can see its force. But if you can prove, by evidence which is convincing to every sane man who takes the trouble to examine it, that you possess a means of facilitating the satisfaction of existing desires, you may hope, with a certain degree of confidence, that men will ultimately believe what you say. This, of course, involves the proviso that the existing desires which you can satisfy are those of men who have power or are capable of acquiring it.

Since McDougall contrasts the behaviour of a highly organised group with what has just been described, we shall be particularly interested to learn in what this organisation consists, and by what factors it is produced. The author enumerates five principal conditions ' for raising collective mental life to a higher level. The first and fundamental condition is that there should be some degree of continuity of existence in the group. This may be either material or formal: the former, if the same individuals persist in the group for some time; and the latter, if there is developed within the group a system of fixed positions which are occupied by a succession of individuals. The second condition is that in the individual member of the group some definite idea should be formed of the nature, composition, functions and capacities of the group, so that from this he may develop an emotional relation to the group as a whole. The third is that the group should be brought into interaction (perhaps in the form of rivalry) with other groups similar to it but differing from it in many respects. The fourth is that the group should possess traditions, customs and habits, and especially such as determine the relations of its members to one another. The fifth is that the group should have a definite structure, expressed in the specialisation and differentiation of the functions of its constituents. According to McDougall, if these conditions are fulfilled, the psychological disadvantages of the group formation are removed. The collective lowering of intellectual ability is avoided by withdrawing the performance of intellectual tasks from the group and reserving them for individual members of it.

Promote a high-performance culture: "Stretch" goals, and value those that exceed them. Promote the culture of decision-making based on facts and data. Encourage the practice of analysis and synthesis as the main element in planning and as being fundamental to the learning process. Require the presentation of analyses at your meetings. Value intellectual honesty. Value the search for truth in facts and data (see Chapters 5 and 6). Promote a "facing facts

In former times, military power was isolated, with the consequence that victory or defeat appeared to depend upon the accidental qualities of commanders. In our day, it is common to treat economic power as the source from which all other kinds are derived; this, I shall contend, is just as great an error as that of the purely military historians whom it has caused to seem out of date. Again, there are those who regard propaganda as the fundamental form of power. This is by no means a new opinion; it is embodied in such traditional sayings as magna est veritas et prevalebit and ‘the blood of the martyrs is the seed of the Church’. It has about the same measure of truth and falsehood as the military view or the economic view. Propaganda, if it can create an almost unanimous opinion, can generate an irresistible power; but those who have military or economic control can, if they choose, use it for the purpose of propaganda.

Fundamental to our analysis is the assumption that the population, as individuals or groups, behaves “rationally,” that it calculates costs and benefits to the extent that they can be related to different courses of action, and makes choices accordingly.…Consequently, influencing popular behavior requires neither sympathy nor mysticism, but rather a better understanding of what costs and benefits the individual or the group is concerned with, and how they are calculated.

Of the sciences today, quantum physics alone seems to have found its way back to an equitable relationship with metaphors, those fundamental tools of the imagination. The other sciences are occasionally so bound by rational analysis, or so wary of metaphor, that they recognize and denounce anthropomorphism as a kind of intellectual cancer, instead of employing it as a tool of comparative inquiry, which is perhaps the only way the mind works, that parallelism we finally call narrative.

You inhabit the land you know, pragmatically and conceptually. But imagine what lies just outside of that. There exists an immense space of things you do not know, but which other people might comprehend, at least in part. Then, outside of what anyone knows, there is the space of things that no one at all knows. Your world is known territory, surrounded by the relatively unknown, surrounded by the absolutely unknown—surrounded, even more distantly, by the absolutely unknowable. Together, that is the canonical, archetypal landscape. The unknown manifests itself to you in the midst of the known. That revelation—sometimes exciting, but often quite painful—is the source of new knowledge. But a fundamental question remains: How is that knowledge generated? What is comprehended and understandable does not just leap in one fell swoop from the absolutely unknown to the thoroughly and self-evidently articulated. Knowledge must pass through many stages of analysis—a multitude of transformations—before it becomes, let us say, commonplace.

It must be reiterated that no reasoning founded on the principies of philosophical ethics or of the Christian creed can reject as fundamentally unjust an economic system that succeeds in improving the material conditions of ali people, and assign the epithet "just" to a system that tends to spread poverty and starvation. The evaluation of any economic system must be made by careful analysis of its effects upon the welfare of people, not by an appeal to an arbitrary concept of justice which neglects to take these effects into full account.

It is, I think, particularly in periods of acknowledged crisis that scientists have turned to philosophical analysis as a device for unlocking the riddles of their field. Scientists have not generally needed or wanted to be philosophers. Indeed, normal science usually holds creative philosophy at arm's length, and probably for good reason. To the extent that normal research work can be conducted by using the paradigm as a model, rules and assumptions need not be made explicit. The full set of rules sought by philosophical analysis need not even exist.

In the Judeo-Christian tradition, we carry forward the basic insight our fundamental relationship to the world is one of love. Christians say that “God is Love,” that God created the universe out of love. The source of God’s Creation is love, and our relationship to the possibility of meaning within this created world is in and through love. The Christian community is a reciprocal relationship among subjects who love and are loved. The subject maintains the meaning of God’s Creation by taking up a Christ-like love toward others. The appearance of meaning in the world—love’s product—is always a manifestation of the divine. Liberalism turns away from this entire tradition of thought, in party because of its association with religion, and in part because this tradition resists the analytic form of reason. For liberalism, religion is individualized and privatized, and thus it cannot be used in the explanation or justification of a public space. If it does invade the public, it threatens irrationality. But religion is no less an effort to understand the character of our experience, and even a secular philosophy must not ignore that experience. We cannot simply deny what we cannot place within our categories of analysis. (221)

The concrete, physical reality of inequality is visible to the naked eye and naturally inspires sharp but contradictory political judgments. Peasant and noble, worker and factory owner, waiter and banker: each has his or her own unique vantage point and sees important aspects of how other people live and what relations of power and domination exist between social groups, and these observations shape each person’s judgment of what is and is not just. Hence there will always be a fundamentally subjective and psychological dimension to inequality, which inevitably gives rise to political conflict that no purportedly scientific analysis can alleviate.

When feminist analysis moved on from stranger rape to the much more likely possibility in a woman's life of rape by a man close to her, the male establishment and heterosexual system suffered a more serious challenge. The issues of incest and marital rape strike blows at the fundamental institution of male supremacy itself, the heterosexual family. The serious contradiction faced by heterosexual women became much more pronounced as the prevalence of child sexual abuse and relationship rape was revealed. How could the trust and innocence required to get women to love and marry men, and produce children with them, be sustained in the context of this knowledge?

After the security of fundamentalism, you may have attacks of fear that are quite irrational. You were taught to fear the world and to fear hell. Now you feel like you are without the “armor of God” or the “blood of Christ” to protect you, and this can leave you feeling naked and vulnerable. Like a little child without a guardian angel, you may have intense feelings of abandonment. Apart from the church family, you may feel as if you face life alone, and this can test your coping abilities. You may even have moments of panic or nightmares. You might also experience a persistent free-floating anxiety or paranoia. These fears are all based on restimulation of old conditioning, not analysis of real threat.

If you want to do something really innovative, you have to apply a sort of first principles analysis. And don’t reason by analogy. Analogies are referencing the past. First principles mean you look at the most fundamental truths in a particular arena, the things that really are almost indisputably correct, and you reason up from there to a conclusion. And if you see that that conclusion is at odds with what people generally believe, then you have an opportunity. You can’t operate like that on all things, because it takes too much mental horsepower, so most of your life, you have to operate by reasoning by analogy, but if you really want to innovate, you must reason from first principles to identify the problem.” - Elon Musk

the mental reactions of the inmates of a concentration camp must seem more to us than the mere expression of certain physical and sociological conditions. Even though conditions such as lack of sleep, insuffcient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.

We judge ourselves by our intentions but others by their actions. We tend to think other people's mistakes are caused by character flaws while our mistakes are due to situational factors. "I had a headache on the day of the examine, but he's not very smart." Then we have the opposite. Our good behavior is attributable to fundamental traits while other people's is temporary and situational. "I'm returning this wallet to lost and found because I'm a moral and ethical person. Others do so only if they're seen picking it up." Thus we own our strengths and disavow our weaknesses. This is a big obstetrical to overcoming self-destruction behavior, it justifies all our attempts to deny or put off our need to change and rationalizes the consequences of our actions.

During the work on the resistances the ego withdraws — with a greater or less degree of seriousness — from the agreement on which the analytic situation is founded. The ego ceases to support our efforts at uncovering the id; it opposes them, disobeys the fundamental rule of analysis, and allows no further derivatives of the repressed to emerge. [...] The patient now regards the analysts as no more than a stranger who is making disagreeable demands on him, and he behaves towards him exactly like a child who does not like the stranger and does not believe anything he says. If the analyst tries to explain to the patient one of the distortions made by him for the purposes of defence, and to correct it, he finds him uncomprehending and inaccessible to sound arguments.

The American conservative today, therefore, although he owes much to the libertarian stream in Western thought — its deep concern with freedom, its analysis of the political structure in terms of freedom, its understanding of the vital importance of the free-market economy for a free modern society — cannot accept the fundamental philosophical position, sometimes rationalist, sometimes utilitarian, which is the historical foundation of pure libertarianism. He cannot posit freedom as an absolute end nor can he, considering the condition of man, deny the role of the state as an institution necessary to protect the freedoms of individual persons from molestation, whether through domestic or foreign force. He is not, in a word, a utopian. He knows that power exists in the world and that it must be controlled, not ignored with wishful utopian thinking.

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

The distinction between love and romance is essential for an analysis of the psychic appeal of capitalism. Romance domesticates the trauma of love, but it doesn’t eliminate it altogether. Capitalism gives love such a central place in its workings and encourages subjects to devote so much of their time to it because the trauma of the love encounter enlivens them and keeps them going. Without the traumatic satisfaction that love provides, life often ceases to seem worth living. While it relies on love, capitalism must contain its fundamental disruptiveness and mitigate its trauma so that the capitalist system can continue to function. This is what the transformation from love to romance aims at accomplishing. Though love isn’t a capitalist plot, romance is. Romance enables us to touch love’s disruptiveness while avoiding its full traumatic ramifications.

The need for managers with data-analytic skills The consulting firm McKinsey and Company estimates that “there will be a shortage of talent necessary for organizations to take advantage of big data. By 2018, the United States alone could face a shortage of 140,000 to 190,000 people with deep analytical skills as well as 1.5 million managers and analysts with the know-how to use the analysis of big data to make effective decisions.” (Manyika, 2011). Why 10 times as many managers and analysts than those with deep analytical skills? Surely data scientists aren’t so difficult to manage that they need 10 managers! The reason is that a business can get leverage from a data science team for making better decisions in multiple areas of the business. However, as McKinsey is pointing out, the managers in those areas need to understand the fundamentals of data science to effectively get that leverage.

When I talk about a “fundamental contradiction” I am not referring to some contradiction buried deep down in the foundation of things, and influencing them from there. Contradiction is “fundamental” in the sense that it is persistent, and repeating—yet always in concrete situations, on the surface of things and in the present. It is by engaging with it in these concrete situations that we work with the “fundamental contradiction.” Contradiction is not something that we simply have to accept and “make do with”; it can become, and be “used” as, the source of emancipation from the very logic dictated by this contradiction. This is what analysis ideally leads to: contradiction does not simply disappear, but the way it functions in the discourse structuring our reality changes radically. And this happens as a result of our fully and actively engaging in the contradiction, taking our place in it.

1. Purposeful, systematic innovation begins with the analysis of the opportunities. It begins with thinking through what I have called the sources of innovative opportunities. In different areas, different sources will have different importance at different times. Demographics, for instance, may be of very little concern to innovators in fundamental industrial processes, to someone looking, say, for the ‘missing link’ in a process such as papermaking, where there is a clear incongruity between economic realities. New knowledge, by the same token, may be of very little relevance to someone innovating a new social instrument to satisfy a need created by changing demographics. But all the sources of innovative opportunity should be systematically analysed and systematically studied. It is not enough to be alerted to them. The search has to be organized, and must be done on a regular, systematic basis.

The American novel claims to find its unity in reducing man either to elementals or to his external reactions and to his behavior. It does not choose feelings or passions to give a detailed description of, such as we find in classic French novels. It rejects analysis and the search for a fundamental psychological motive that could explain and recapitulate the behavior of a character. This is why the unity of this novel form is only the unity of the flash of recognition. Its technique consists in describing men by their outside appearances, in their most casual actions, of reproducing, without comment, everything they say down to their repetitions, and finally by acting as if men were entirely defined by their daily automatisms. On this mechanical level men, in fact, seem exactly alike, which explains this peculiar universe in which all the characters appear interchangeable, even down to their physical peculiarities. This technique is called realistic only owing to a misapprehension. In addition to the fact that realism in art is, as we shall see, an incomprehensible idea, it is perfectly obvious that this fictitious world is not attempting a reproduction, pure and simple, of reality, but the most arbitrary form of stylization. It is born of a mutilation, and of a voluntary mutilation, performed on reality. The unity thus obtained is a degraded unity, a leveling off of human beings and of the world. It would seem that for these writers it is the inner life that deprives human actions of unity and that tears people away from one another. This is a partially legitimate suspicion. But rebellion, which is one of the sources of the art of fiction, can find satisfaction only in constructing unity on the basis of affirming this interior reality and not of denying it. To deny it totally is to refer oneself to an imaginary man.

The life of man is a story; an adventure story; and in our vision the same is true even of the story of God. The Catholic faith is the reconciliation because it is the realisation both of mythology and philosophy. It is a story and in that sense one of a hundred stories; only it is a true story. It is a philosophy and in that sense one of a hundred philosophies; only it is a philosophy that is like life. But above all, it is a reconciliation because it is something that can only be called the philosophy of stories. That normal narrative instinct which produced all the fairy tales is something that is neglected by all the philosophies—except one. The Faith is the justification of that popular instinct; the finding of a philosophy for it or the analysis of the philosophy in it. Exactly as a man in an adventure story has to pass various tests to save his life, so the man in this philosophy has to pass several tests and save his soul. In both there is an idea of free will operating under conditions of design; in other words, there is an aim and it is the business of a man to aim at it; we therefore watch to see whether he will hit it. Now this deep and democratic and dramatic instinct is derided and dismissed in all the other philosophies. For all the other philosophies avowedly end where they begin; and it is the definition of a story that it ends differently; that it begins in one place and ends in another. From Buddha and his wheel to Akhen Aten and his disc, from Pythagoras with his abstraction of number to Confucius with his religion of routine, there is not one of them that does not in some way sin against the soul of a story. There is none of them that really grasps this human notion of the tale, the test, the adventure; the ordeal of the free man. Each of them starves the story-telling instinct, so to speak, and does something to spoil human life considered as a romance; either by fatalism (pessimist or optimist) and that destiny that is the death of adventure; or by indifference and that detachment that is the death of drama; or by a fundamental scepticism that dissolves the actors into atoms; or by a materialistic limitation blocking the vista of moral consequences; or a mechanical recurrence making even moral tests monotonous; or a bottomless relativity making even practical tests insecure. There is such a thing as a human story; and there is such a thing as the divine story which is also a human story; but there is no such thing as a Hegelian story or a Monist story or a relativist story or a determinist story; for every story, yes, even a penny dreadful or a cheap novelette, has something in it that belongs to our universe and not theirs. Every short story does truly begin with creation and end with a last judgement.

It took the defeat suffered by the old regime in the battle against liberalism to teach its adherents the truth that there is nothing in the world more powerful than ideologies and ideologists and that only with ideas can one fight against ideas. They realized that it is foolish to rely on arms, since one can deploy armed men only if they are prepared to obey, and that the basis of all power and dominion is, in the last analysis, ideological. The acknowledgment of this sociological truth was one of the fundamental convictions on which the political theory of liberalism was based. From it liberalism had drawn no other conclusion than that, in the long run, truth and righteousness must triumph because their victory in the realm of ideas cannot be doubted. And whatever is victorious in this realm must ultimately succeed in the world of affairs as well, since no persecution is capable of suppressing it. It is therefore superfluous to trouble oneself especially about the spread of liberalism. Its victory is, in any case, certain.

the mental reactions of the inmates of a concentration camp must seem more to us than the mere expression of certain physical and sociological conditions. Even though conditions such as lack of sleep, insuffcient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually. He may retain his human dignity even in a concentration camp. Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.” These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost. It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement. It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful.

Did you ever consider how ridiculous it would be to try to cram on a farm—to forget to plant in the spring, play all summer and then cram in the fall to bring in the harvest? The farm is a natural system. The price must be paid and the process followed. You always reap what you sow; there is no shortcut. This principle is also true, ultimately, in human behavior, in human relationships. They, too, are natural systems based on the law of the harvest. In the short run, in an artificial social system such as school, you may be able to get by if you learn how to manipulate the man-made rules, to “play the game.” In most one-shot or short-lived human interactions, you can use the Personality Ethic to get by and to make favorable impressions through charm and skill and pretending to be interested in other people’s hobbies. You can pick up quick, easy techniques that may work in short-term situations. But secondary traits alone have no permanent worth in long-term relationships. Eventually, if there isn’t deep integrity and fundamental character strength, the challenges of life will cause true motives to surface and human relationship failure will replace short-term success. Many people with secondary greatness—that is, social recognition for their talents—lack primary greatness or goodness in their character. Sooner or later, you’ll see this in every long-term relationship they have, whether it is with a business associate, a spouse, a friend, or a teenage child going through an identity crisis. It is character that communicates most eloquently. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what you say.” There are, of course, situations where people have character strength but they lack communication skills, and that undoubtedly affects the quality of relationships as well. But the effects are still secondary. In the last analysis, what we are communicates far more eloquently than anything we say or do. We all know it. There are people we trust absolutely because we know their character. Whether they’re eloquent or not, whether they have the human relations techniques or not, we trust them, and we work successfully with them. In the words of William George Jordan, “Into the hands of every individual is given a marvelous power for good or evil—the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what man really is, not what he pretends to be.

Free spirits, the ambitious, ex-socialists, drug users, and sexual eccentrics often find an attractive political philosophy in libertarianism, the idea that individual freedom should be the sole rule of ethics and government. Libertarianism offers its believers a clear conscience to do things society presently restrains, like make more money, have more sex, or take more drugs. It promises a consistent formula for ethics, a rigorous framework for policy analysis, a foundation in American history, and the application of capitalist efficiencies to the whole of society. But while it contains substantial grains of truth, as a whole it is a seductive mistake. . . . The most fundamental problem with libertarianism is very simple: freedom, though a good thing, is simply not the only good thing in life. . . . Libertarians try to get around this fact that freedom is not the only good thing by trying to reduce all other goods to it through the concept of choice, claiming that everything that is good is so because we choose to partake of it. Therefore freedom, by giving us choice, supposedly embraces all other goods. But this violates common sense by denying that anything is good by nature, independently of whether we choose it. . . . So even if the libertarian principle of “an it harm none, do as thou wilt,” is true, it does not license the behavior libertarians claim. Consider pornography: libertarians say it should be permitted because if someone doesn’t like it, he can choose not to view it. But what he can’t do is choose not to live in a culture that has been vulgarized by it. . . . There is no need to embrace outright libertarianism just because we want a healthy portion of freedom, and the alternative to libertarianism is not the USSR, it is America’s traditional liberties. . . . Paradoxically, people exercise their freedom not to be libertarians. The political corollary of this is that since no electorate will support libertarianism, a libertarian government could never be achieved democratically but would have to be imposed by some kind of authoritarian state, which rather puts the lie to libertarians’ claim that under any other philosophy, busybodies who claim to know what’s best for other people impose their values on the rest of us. . . . Libertarians are also naïve about the range and perversity of human desires they propose to unleash. They can imagine nothing more threatening than a bit of Sunday-afternoon sadomasochism, followed by some recreational drug use and work on Monday. They assume that if people are given freedom, they will gravitate towards essentially bourgeois lives, but this takes for granted things like the deferral of gratification that were pounded into them as children without their being free to refuse. They forget that for much of the population, preaching maximum freedom merely results in drunkenness, drugs, failure to hold a job, and pregnancy out of wedlock. Society is dependent upon inculcated self-restraint if it is not to slide into barbarism, and libertarians attack this self-restraint. Ironically, this often results in internal restraints being replaced by the external restraints of police and prison, resulting in less freedom, not more. This contempt for self-restraint is emblematic of a deeper problem: libertarianism has a lot to say about freedom but little about learning to handle it. Freedom without judgment is dangerous at best, useless at worst. Yet libertarianism is philosophically incapable of evolving a theory of how to use freedom well because of its root dogma that all free choices are equal, which it cannot abandon except at the cost of admitting that there are other goods than freedom. Conservatives should know better.

It will be seen that there are various stages in the removal from acquaintance with particulars: there is Bismarck to people who knew him; Bismarck to those who only know of him through history; the man with the iron mask; the longest-lived of men. These are progressively further removed from acquaintance with particulars; the first comes as near to acquaintance as is possible in regard to another person; in the second, we shall still be said to know 'who Bismarck was'; in the third, we do not know who was the man with the iron mask, though we can know many propositions about him which are not logically deducible from the fact that he wore an iron mask; in the fourth, finally, we know nothing beyond what is logically deducible from the definition of the man. There is a similar hierarchy in the region of universals. Many universals, like many particulars, are only known to us by description. But here, as in the case of particulars, knowledge concerning what is known by description is ultimately reducible to knowledge concerning what is known by acquaintance. The fundamental principle in the analysis of propositions containing descriptions is this: Every proposition which we can understand must be composed wholly of constituents with which we are acquainted.

The real meaning of historical materialism, and at the same time, the most important advance of the philosophy of history since the romantic movement, consists rather in the insight that historical developments have their origin not in formal principles, ideas and entities, not in substances which unfold and produce in the course of history mere ‘modifications’ of their fundamentally unhistorical nature, but in the fact that historical development represents a dialectical process, in which every factor is in a state of motion and subject to constant change of meaning, in which there is nothing static, nothing timelessly valid, but also nothing one-sidedly active, and in which all factors, material and intellectual, economic and ideological, are bound up together in a state of indissoluble interdependence, that is to say, that we are not in the least able to go back to any point in time, where a historically definable situation is not already the result of this interaction. Even the most primitive economy is already an organized economy, which does not, however, alter the fact that, in our analysis of it, we must start with the material preconditions, which, in contrast to the forms of intellectual organization, are independent and comprehensible in themselves.

Two observations take us across the finish line. The Second Law ensures that entropy increases throughout the entire process, and so the information hidden within the hard drives, Kindles, old-fashioned paper books, and everything else you packed into the region is less than that hidden in the black hole. From the results of Bekenstein and Hawking, we know that the black hole's hidden information content is given by the area of its event horizon. Moreover, because you were careful not to overspill the original region of space, the black hole's event horizon coincides with the region's boundary, so the black hole's entropy equals the area of this surrounding surface. We thus learn an important lesson. The amount of information contained within a region of space, stored in any objects of any design, is always less than the area of the surface that surrounds the region (measured in square Planck units). This is the conclusion we've been chasing. Notice that although black holes are central to the reasoning, the analysis applies to any region of space, whether or not a black hole is actually present. If you max out a region's storage capacity, you'll create a black hole, but as long as you stay under the limit, no black hole will form. I hasten to add that in any practical sense, the information storage limit is of no concern. Compared with today's rudimentary storage devices, the potential storage capacity on the surface of a spatial region is humongous. A stack of five off-the-shelf terabyte hard drives fits comfortable within a sphere of radius 50 centimeters, whose surface is covered by about 10^70 Planck cells. The surface's storage capacity is thus about 10^70 bits, which is about a billion, trillion, trillion, trillion, trillion terabytes, and so enormously exceeds anything you can buy. No one in Silicon Valley cares much about these theoretical constraints. Yet as a guide to how the universe works, the storage limitations are telling. Think of any region of space, such as the room in which I'm writing or the one in which you're reading. Take a Wheelerian perspective and imagine that whatever happens in the region amounts to information processing-information regarding how things are right now is transformed by the laws of physics into information regarding how they will be in a second or a minute or an hour. Since the physical processes we witness, as well as those by which we're governed, seemingly take place within the region, it's natural to expect that the information those processes carry is also found within the region. But the results just derived suggest an alternative view. For black holes, we found that the link between information and surface area goes beyond mere numerical accounting; there's a concrete sense in which information is stored on their surfaces. Susskind and 'tHooft stressed that the lesson should be general: since the information required to describe physical phenomena within any given region of space can be fully encoded by data on a surface that surrounds the region, then there's reason to think that the surface is where the fundamental physical processes actually happen. Our familiar three-dimensional reality, these bold thinkers suggested, would then be likened to a holographic projection of those distant two-dimensional physical processes. If this line of reasoning is correct, then there are physical processes taking place on some distant surface that, much like a puppeteer pulls strings, are fully linked to the processes taking place in my fingers, arms, and brain as I type these words at my desk. Our experiences here, and that distant reality there, would form the most interlocked of parallel worlds. Phenomena in the two-I'll call them Holographic Parallel Universes-would be so fully joined that their respective evolutions would be as connected as me and my shadow.

The government has a great need to restore its credibility, to make people forget its history and rewrite it. The intelligentsia have to a remarkable degree undertaken this task. It is also necessary to establish the "lessons" that have to be drawn from the war, to ensure that these are conceived on the narrowest grounds, in terms of such socially neutral categories as "stupidity" or "error" or "ignorance" or perhaps "cost." Why? Because soon it will be necessary to justify other confrontations, perhaps other U.S. interventions in the world, other Vietnams. But this time, these will have to be successful intervention, which don't slip out of control. Chile, for example. It is even possible for the press to criticize successful interventions - the Dominican Republic, Chile, etc. - as long as these criticisms don't exceed "civilized limits," that is to say, as long as they don't serve to arouse popular movements capable of hindering these enterprises, and are not accompanied by any rational analysis of the motives of U.S. imperialism, something which is complete anathema, intolerable to liberal ideology. How is the liberal press proceeding with regard to Vietnam, that sector which supported the "doves"? By stressing the "stupidity" of the U.S. intervention; that's a politically neutral term. It would have been sufficient to find an "intelligent" policy. The war was thus a tragic error in which good intentions were transmuted into bad policies, because of a generation of incompetent and arrogant officials. The war's savagery is also denounced, but that too, is used as a neutral category...Presumably the goals were legitimate - it would have been all right to do the same thing, but more humanely... The "responsible" doves were opposed to the war - on a pragmatic basis. Now it is necessary to reconstruct the system of beliefs according to which the United States is the benefactor of humanity, historically committed to freedom, self-determination, and human rights. With regard to this doctrine, the "responsible" doves share the same presuppositions as the hawks. They do not question the right of the United States to intervene in other countries. Their criticism is actually very convenient for the state, which is quite willing to be chided for its errors, as long as the fundamental right of forceful intervention is not brought into question. ... The resources of imperialist ideology are quite vast. It tolerates - indeed, encourages - a variety of forms of opposition, such as those I have just illustrated. It is permissible to criticize the lapses of the intellectuals and of government advisers, and even to accuse them of an abstract desire for "domination," again a socially neutral category not linked in any way to concrete social and economic structures. But to relate that abstract "desire for domination" to the employment of force by the United States government in order to preserve a certain system of world order, specifically, to ensure that the countries of the world remain open insofar as possible to exploitation by U.S.-based corporations - that is extremely impolite, that is to argue in an unacceptable way.

That the petitioner No. 2 is the founder President of an Institution, namely, “ Institute for Re-writing Indian (and World) History “. The aim and objective of that institution, which is a registered society having register no. F-1128 (T) as the public trust under the provision of Bombay Public Trust Act. Inter alia, is to re-discover the Indian history. The monumental places of historical importance in their real and true perspective having of the heritage of India. The true copy of memorandum of association of the aforesaid society / public trust having fundamental objectives along with Income tax exemption certificate under section 80-G (5) of I.T. Act, 1961 for period 1/4/2003 to 31/3/2006 are filed herewith as marked as Annexure No.1 and 2 to the writ petition. 5. That the founder-President of Petitioner’s Institution namely Shri P. N. Oak is a National born Citizen of India. He resides permanently at the address given in case title. The petitioner is a renowned author of 13 renowned books including the books, titled as, “ The Taj Mahal is a Temple Place”. This petition is related to Taj Mahal, Fatehpur- Sikiri, Red-fort at Agra, Etamaudaula, Jama- Masjid at Agra and other so called other monuments. All his books are the result of his long-standing research and unique rediscovery in the respective fields. The titles of his books speak well about the contents of the subject. His Critical analysis, dispassionate, scientific approach and reappraisal of facts and figures by using recognised tools used in the field gave him distinction through out the world. The true copy of the title page of book namely “The Taj Mahal is a Temple Palace” . written by Sri P. N. Oak, the author/ petitioner No. 2 is filed as Annexure –3 to this writ petition.

Summing Up • An analysis of the form of moral logic underlying most traditionalist positions shows that what traditionalists find most fundamentally wrong with same-sex intimate relationships is that they violate divinely intended gender complementarity. • But “gender complementarity” is really more like a category under which a variety of forms of moral logic may appear. Some of these more specific forms, such as hierarchy, are not universally embraced among traditionalists as the deep meaning of gender complementarity. • The most widely embraced form of gender complementarity among traditionalists focuses on the anatomical or biological complementarity of male and female. The physical union of male and female in this view represents the overcoming of the incompleteness of the male on his own or the female on her own. • But this hypothesis raises a deeper question: Is anatomical or biological gender complementarity what Scripture assumes and teaches? The central issue here is the interpretation of the creation of woman in Genesis 2. • In response to a variety of traditionalist readings of Genesis 2, this chapter has argued the following countertheses: ° The original ʿadam of Genesis 1: 26–2: 18 is not a binary or sexually undifferentiated being that is divided into male and female in Genesis 2: 21. ° The focus in Genesis 2 is not on the complementarity of male and female but on the similarity of male and female. ° The fact that male and female are both created in the divine image (Gen. 1: 27) is intended to convey the value, dominion, and relationality that is shared by both men and women, but not the idea that the complementarity of the genders is somehow necessary to fully express or embody the divine image. ° The one-flesh union spoken of in Genesis 2: 24 connotes not physical complementarity but a kinship bond. • These countertheses demonstrate that Genesis 2 does not teach a normative form of gender complementarity, based on the biological differences between male and female. Therefore, this form of moral logic cannot be assumed as the basis for the negative treatment of same-sex relationships in biblical texts. Hence we need to look further to discern why Scripture says what it does about same-sex intimate relationships.

There’s nothing mysterious about souls. They are simply mathematical singularities outside space and time. They are autonomous Fourier frequency domains. They are Leibnizian monads and Cartesian minds. They are the quintessence of ontological mathematics and the basis of everything. We can even write a precise equation for souls = singularities = minds = monads, namely, the God Equation, which is just the generalised Euler Formula, the centrepiece of mathematical analysis and fundamental to physics.

There’s nothing mysterious about souls. They are simply mathematical singularities outside space and time. They are autonomous Fourier frequency domains. They are Leibnizian monads and Cartesian minds. They are the quintessence of ontological mathematics and the basis of everything. We can even write a precise equation for souls = singularities = minds = monads, namely, the God Equation, which is just the generalised Euler Formula, the centrepiece of mathematical analysis and fundamental to physics.

Chesterton's topic is nothing less than the fundamental contrast between deductive logic, true of all possible worlds, and inductive logic, capable only of telling us how we may reasonably expect this world to behave. Let us hasten to add that Chesterton's analysis is in full agreement with the views of modern logicians. Perhaps his "test of the imagination" is not strictly accurate--who can "imagine" the four-dimensional constructions of relativity?-but in essence his position is unassailable. Logical and mathematical statements are true by definition. They are "empty tautologies," to use a current phrase, like the impressive maxim that there are always six eggs in half a dozen. Nature, on the other hand, is under no similar constraints. Fortunately, her "weird repetitions," as GK calls them, often conform to surprisingly low-order equations. But as Hume and others before Hume made clear, there is no logical reason why she should behave so politely.

Functional analysis of the taxation mechanisms via the MMT lens leads to a fundamentally different view of taxation.

THE METHODS OF THE ABHIDHARMA When the Buddha offered an analysis of the perceived world in the sūtras, he was making a fundamental distinction between things as they appear (how things seem to be to the unenlightened) and what really is the case (how things really are – yathābhūta). This distinction issues forth in the Abhidharma as the distinction between the two truths: saṁvṛti-satya – conventional truth – the way things appear, and paramārtha-satya – the ultimate truth, which is the object of yathā-bhūta-jnāna-darśana, ‘knowing and seeing things as they really are’. The Abhidharma project was an attempt to systematize and to analyse all that exists, the conventional world, into its building blocks of ultimate existents, or dharmas, and thereby reveal the way things really are. The tools of analysis were meditation and clear, analytical thinking. Only those things that resisted analysis with such tools could be regarded as ultimately existent.

To psychology, however defined, specification of the net would contribute all that could be achieved in that field—even if the analysis were pushed to ultimate psychic units or “psychons,” for a psychon can be no less than the activity of a single neuron. Since that activity is inherently propositional, all psychic events have an intentional, or “semiotic,” character. The “all-or-none” law of these activities, and the conformity of their relations to those of the logic of propositions, insure that the relations of psychons are those of the two-valued logic of propositions. Thus in psychology, introspective, behavioristic or physiological, the fundamental relations are those of two-valued logic.

Segment of Throat Center. Includes jaws, lower face and mouth. Positive aspects: All forms of energetic expression originate from the lower segments and are allowed to pass freely and fully. Lots of creative ideas and good communication skills, with their expressions unblocked. Can express how you feel, what you want and how you want things to be.  Flexibility of voice, singing, shouting, laughing, moaning, facing, giggling. Negative: It can be restricted, even pushed back as much as water in a hose. We can swallow our power and pride, we can stifle our expression, we can "choke" our own words. By muffling self-expression in accordance with the wishes of our parents we may have learnt this. Physical Negative Aspects. Problems regarding exhaustion, digestion and weight. Tension of neck and head in the shoulders and the back. Very common colds, sore throats and infections. Center segment of visualization. 3rd Eye, 6th Chakra. Concentration, the mind and will's strong powers.  Imagination, intuition, and perceptions that determine how you and the world around you see yourself. Your eyes are deep self-reflection. The subconscious mind gets imprinted with visions and symbols.  Positive aspects: Clarity, vitality, sparkle, insight and the intimacy opportunity.  Strong connection with one's self and inner guide. Spiritual open-mindedness.  You are approaching a sacred sense.  Negotiating. Achievement compulsive.  Controlling behavior, denying reality, repetitive thinking and internal dialogues.  Forgetting. One hides the partially closed eyes behind them. A tired, lifeless low-energy quality or partial commitment to a passionless cause; lack of direction. A distracted focus that represents a failed purpose. Physical negative aspects: problems with eyes and vision, headaches. Crown Center or (brow segment). Once you unlock, you feel the soul's seat and the world door; cosmic harmony. A vision, or purpose, and inner knowledge, shine forth.  To fully realize its potential, this center needs energy from the breath and other centers. A continuous passage from the head to the toe. Aspects which are positive.  Beyond this corporeal world into unbridled states of ecstasy.  Link of something that is visible and invisible. Extremely clear. A deep sense of wholeness. Negative scores. Undeveloped sense of wholeness and a fundamental confidence. So much logic and analysis. Constantly active and distrustful of one's intuitive powers. Physical negative aspects: Unbalanced hemispheres in the brain. Thyroid, parathyroid, genital, and muscle ailments.

Stories can be incredibly powerful and beautiful devices that form and assist our perception and understanding of the world. However, according to twentieth-century American author Kurt Vonnegut, stories rarely tell the truth. After studying stories from an anthropological standpoint, examining the relationships with various cultures, Vonnegut found that stories and myths across many cultures share consistent similar shapes that can typically be broken down into just a few main categories. These shapes can be found graphing the course of a protagonist’s journey through a story along an axis of good and ill fortune. In all stories, someone or something starts somewhere, either in a good place, bad place, or neutral place. Then things happen related to that person which is conveyed as good or bad, bringing the character up and down the axis of fortune as they traverse forward through the story. Then, the story ends and its shape reveals itself. Vonnegut discovered that many popular stories follow common, consistent curves and spikes up and down the good/ill axis and that most end with the protagonist higher on the axis than where they started. However, what’s perhaps most interesting about Vonnegut’s analysis is this argument that these shapes, and consequently most stories, lie. Vonnegut proposed that a more honest, realistic story shape is simply a straight line. In a story of this shape, things still happen and characters still change, but the story maintains ambiguity around whether or not the events that occur are conclusively good or bad. According to Vonnegut, Hamlet is the closest literary representation of real life. “We are so seldom told the truth. In Hamlet-Shakespeare tells us that we don’t know enough about life to know what the good news is and the bad news is and we respond to that.” One story medium that seems to inadvertently coincide with this idea, is the medium of the television series. The goal of TV series is to keep viewers watching as long as possible. Each episode must be an engaging enough story to keep the viewer watching until the end, but each episode must also be left unresolved enough so the larger season-long and series-long stories continue and the viewer is interested in watching all the following episodes. In order to keep the whole thing going, none of the stories can reach a conclusion, and thus, the main characters can’t find ultimate peace or freedom from the uncertainty between good and ill-fortune. Of course, most shows don’t qualify as the straight-line shape in Vonnegut’s analysis, because most shows attempt to convey conclusively good and bad fortunes within them. However merely by the requirements of the medium TV series are forced to self-impose the same sort of universal truth that Vonnegut suggests. That neither the viewer nor the characters in a series can ever know what anything that’s so-called “good” or “bad” in one episode might cause in the next. And that on a fundamental level, the changes in each episode are futile because they are a part of a never-ending cycle of change through conflict and resolution, for the mere sake of its continuation, with no aim of a final resolution or reveal of what’s ultimately good or bad. Of course, eventually, a show reaches its series end when it stops working or runs its natural course. But the show fights its whole life to stay away from this moment. A good TV series, a series that we don’t want to end, is only a series that we don’t want to end because it can’t seem to resolve itself. In this, the format of Tv series also shows us that there is meaning, engagement, and entertainment within the endless cycle of change, regardless of its potential universal futility. And that perhaps change in life can exist not for the sake of some conclusion or ultimate state of peace, but a continuation of itself for the sake of itself. And perhaps the ability to be in this cycle of continued change for the sake of change is the actual good fortune.

As we approach parts with curiosity and compassion, they may spontaneously release burdens and polarities, returning to the wholeness of the Self, no longer believing in separateness. The conceptual framework surrounding parts may dissolve, and the very label "part" may become superfluous. This aligns with Schwartz’s belief that in a healthy, integrated, or never-burdened system, you "hardly notice your parts." As inner harmony is achieved through this work, the practices themselves may naturally fade away, including any mindfulness or self-inquiry techniques, as our direct knowing of the unified Self stabilizes. What remains is unmediated experiencing—perception without an internal judge or narrator imposing layers of meaning. Like a bird feeling the fresh raindrop, we awaken to the pure isness of the present moment. We recognize that diversity was never truly separate—all parts reside within the vastness of the Self and feel its illuminating presence infusing life with wholeness. Self-realization does not conflict with the experience of inner multiplicity. Rather, it provides the foundation for embracing our diverse parts with love and understanding. Just as clouds naturally arise within the vast expanse of the sky, the many facets of our psyche emerge from the same unitary source of consciousness. By recognizing our fundamental oneness, we can openly accept all inner voices and perspectives as inseparable expressions of our true nature. Parts work therapies like Jungian analysis, psychosynthesis, and IFS rest on the realization that our multiplicity arises from and returns to an underlying unity. Healing separation unveils the intrinsic connectedness shining through our diversity. The many are seen to be expressions of the one infinite consciousness from which we all emerge. Awakening to our true nature does not erase our finite human form but allows us to live as embodiments of the infinite while navigating the relative world. We can embrace relationships, experiences, and inner parts as manifestations of the vast depths of being itself. Our very capacity for a richly textured existence arises from the fecundity of the source—celebrating the unlimited creativity that gives rise to all multiplicities within its all-encompassing embrace. When we unravel the tendency to view parts as separate from Self, ourselves as separate from the collective, and the collective as separate from the universe, we find interconnected wholeness underneath it all, like pieces of the same puzzle fitting perfectly together. Though each piece may seem distinct, together they form a complete picture. Just as a puzzle is not whole without all its pieces, so too are we fragments without our connections to others and the greater whole. All pieces big and small fit together to create the fullness of life. From the vantage point of the infinite, life appears as a seamless whole. Yet seen through the finite lens of the mind, it fragments into countless shapes and forms. To insist that only oneness or multiplicity is real leads to a fragmented perspective, caught between mutually exclusive extremes. With curiosity and compassion, we can integrate these views into a unified vision. Like the beads in a kaleidoscope, Self appears in endless configurations—now as particle, now as wave. Though the patterns change, the beads remain the same. All possibilities are held safely within the kaleidoscope's luminous field. The essence lies in remembering that no bead stands alone. Parts require the presence of an overarching whole that encompasses them. The individual Self necessitates the existence of a vaster, universal SELF. The love that binds all parts infuses the inside and outside alike. This unifying love can be likened to the Tao, the very fabric from which life is woven.

Perhaps the fundamental precept of probabilistic analysis is the exhortation to take a bird’s-eye, distributional view of the situation under analysis (e.g., a dice game, the traffic in Boulder, crimes in Pittsburgh, the situation with that troublesome knee) and to define a sample space of all the possible events and their logical, set membership interrelations. This step is exactly where rational analysis and judgments based on availability, similarity, and scenario construction diverge: When we judge intuitively, the mind is drawn to a limited, systematically skewed subset of the possible events. In the case of scenario construction, for example, we are often caught in our detailed scenario—focused on just one preposterously specific outcome path.

Internationally benchmark - Quality and Regulatory systems Delwis Healthcare strives to meet the GOALS by specifically focusing on the basic fundamentals of Excellence - Innovation, Quality and Service. We believe that customer satisfaction, in terms of quality, delivery and after sales services, is our first and foremost responsibility. This objective is achieved by following Good Manufacturing Practices and Local & International Rules and Regulations applicable to our operations. Delwis Healthcare is awarded the ISO 9001:2015. With an outstanding track record for maintaining quality, we continue to operate as one of the India's top-notch Quality Control and Analytical Research Laboratories. Quality Control Delwis Healthcare focuses on Quality Control (QC) and Quality assurance (QA) as these are our strengths and the key differentiators. Strict adherence to cGMP norms as well as our efforts towards continuous improvement of our Product, Processes and the Skills of our work force enables us to improve our offerings to our customers and consumers on a regular basis. We have a modern and well-equipped Quality Control (QC) Laboratory, which ensures that our products are Pure, Safe and Effective and are released only after thorough analysis as per stringent specifications, methods and procedures developed according to international guidelines. Our QC department has all the necessary instruments for the Analysis of API, Finished Products, Packaging, and Related Materials used.

Like all models, the hope is that this simplification of organizational life will lead to some fundamental insights that transcend the constraints of the model. Our analysis uses computational experiments to provide insight and clarification, linked with more formal mathematical derivations where possible.

Let us analyze the two letters and find out why one failed while the other succeeded. This analysis should start with one of the most important fundamentals of salesmanship: motive. The opening paragraph of the first letter violates an important fundamental of salesmanship, because it suggests that the object of the letter is to gain some advantage for its writer and it does not even hint at any advantage to the person to whom it is sent. Instead of neutralizing the mind of the recipient of the letter, as it should do, it has just the opposite effect: it makes it easy for him to say no. The reader can clearly see that the object of the letter is to secure an endorsement that will help sell the book, but the benefit to the reader only appears in this sentence: “I believe those who purchase the book would welcome the opportunity of receiving a message from you as to the best method of marketing one’s personal services.” The most important selling argument—in fact, the only selling argument—has been lost because it was not brought out and established as the real motive for making the request.

psychotherapists cannot adequately master the intricacies of psychotherapy without their own very thorough analysis. This is a humbling, but necessary admission; every therapist shares problems in common with his or her own patients. It isn’t that we are fundamentally different from or better than our patients. It is that in addressing our own psychological problems, we learn essential things about ourselves, our emotions, our blind spots, our defenses. If we take the time not only to examine these issues but work them through, we have an entire layer of knowledge to transmit to our patients that we could not know about any other way. And we also know what it means and feels like to be a patient, which allows us to be more sensitive and attuned to the people who come to us for help.

When it comes to investing, the saying ‘don’t put all your eggs in one basket’ couldn’t be truer, especially regarding the diversification of one’s investments. This phrase originates from a tale about a farmer who had a basket of eggs and was carrying it to market to sell. Along the way, he stumbled, and the basket fell, breaking all the eggs. The farmer learned from the bitter experience as he knew that it was foolish to put all of his eggs in one basket. So, he decided to distribute the eggs between more baskets so that if he lost one basket, he still had eggs to sell.

Everybody thinks and reasons in terms of a broad and fundamental understanding of the nature of reality, of how we know what we know, and of how we should live our lives. This philosophy or oulook is “presupposed” by everything the unbeliever (or believer) says; it is the implicit background that gives meaning to the claims and inferences drawn by people.

What are some things a data engineer does not do? A data engineer typically does not directly build ML models, create reports or dashboards, perform data analysis, build key performance indicators (KPIs), or develop software applications. A data engineer should have a good functioning understanding of these areas to serve stakeholders best.

The measure of a man is what he does with power. — Plato Whether in power or not, one’s attitude is one’s measure. — Ehsan Sehgal 30–06–2024 Comparison by ChatGPT “Both quotes explore the theme of evaluating a person’s character, but they focus on different aspects of this evaluation. Plato’s Quote “The measure of a man is what he does with power.” Focus on Actions with Power: Plato emphasizes the importance of how a person acts when they have power. It suggests that true character is revealed when one has the ability to influence and control others. Implication of Responsibility: The quote implies that power comes with responsibility, and how one handles this responsibility is a true test of their moral and ethical values. Situational Test: It implies a situational test of character, suggesting that power can either corrupt or reveal integrity. Ehsan Sehgal’s Quote “Whether in power or not, one’s attitude is one’s measure.” Focus on Attitude: Sehgal highlights the importance of a person’s attitude regardless of their position of power. It suggests that character is consistent and not solely dependent on external circumstances. Consistency in Character: This quote implies that a person’s true measure is their attitude, which should remain steady whether they are in a position of power or not. Internal Test: It focuses on an internal, ongoing test of character, suggesting that one’s measure is constant and inherent. Comparative Analysis Scope of Evaluation: Plato: Evaluates character in specific circumstances (when in power). Sehgal: Evaluates character universally, in all circumstances (in power or not). Key Determinants: Plato: Actions and decisions made with power. Sehgal: Attitude and inherent disposition. Nature of Test: Plato: Situational and external (dependent on having power). Sehgal: Continuous and internal (consistent regardless of power). Conclusion Plato’s quote suggests that the true test of character is how one wields power, indicating a moment of truth when one has authority. Sehgal’s quote, on the other hand, emphasizes a constant measure of character through one’s attitude, suggesting that true character is evident at all times, independent of one’s power status. Both perspectives are valuable, providing insights into different aspects of human character and integrity.” Comparison by Copilot “Both Plato and Ehsan Sehgal offer insightful perspectives on the measure of a person. Plato suggests that a person’s true character is revealed through their actions when they hold power. In contrast, Ehsan Sehgal emphasizes that attitude, regardless of one’s position, serves as a fundamental measure of character. It’s a thought-provoking comparison!

The fundamental difference between a social network explanation and a non-network explanation of a process is the inclusion of concepts and information on relationships among units in a study.

What I think I am saying is that phenomenal consciousness - the raw feel of experience - is invisible to conventional scientific scrutiny and will forever remain so. It is, by definition, subjective - where as science, by definition, adopts an objective stance. You can't be in two places at once. You either experience consciousness "from the inside" ([...]) or you view it "from the outside" ([...]). Science can study the neural activity, the bodily states, the environmental conditions, and the outward behaviours - including verbal behaviours that stand for different states of awareness ([...]), but the quality - the feel - of our experiences remains forever private and therefore out of bounds of scientific analysis. I can't see a way round this. Privateness is a fundamental constituent of consciousness.

Externalization and objectivation are moments in a continuing dialectical process. The third moment in this process, which is internalization (by which the objectivated social world is retrojected into consciousness in the course of socialization), will occupy us in considerable detail later on. It is already possible, however, to see the fundamental relationship of these three dialectical moments in social reality. Each of them corresponds to an essential characterization of the social world. Society is a human product. Society is an objective reality. Man is a social product. It may also already be evident than an analysis of the social world that leaves out any one of these three moments will be distortive.29 One may further add that only with the transmission of the social world to a new generation (that is, internalization as effectuated in socialization) does the fundamental social dialectic appear in its totality. To repeat, only with the appearance of a new generation can one properly speak of a social world. At

Our understanding of the sociology of knowledge leads to the conclusion that the sociologies of language and religion cannot be considered peripheral specialties of little interest to sociological theory as such, but have essential contributions to make to it. This insight is not new. Durkheim and his school had it, but it was lost for a variety of theoretically irrelevant reasons. We hope we have made it clear that the sociology of knowledge presupposes a sociology of language, and that a sociology of knowledge without a sociology of religion is impossible (and vice versa). Furthermore, we believe that we have shown how the theoretical positions of Weber and Durkheim can be combined in a comprehensive theory of social action that does not lose the inner logic of either. Finally, we would contend that the linkage we have been led to make here between the sociology of knowledge and the theoretical core of the thought of Mead and his school suggests an interesting possibility for what might be called a sociological psychology, that is, a psychology that derives its fundamental perspectives from a sociological understanding of the human condition. The observations made here point to a program that seems to carry theoretical promise. More generally, we would contend that the analysis of the role of knowledge in the dialectic of individual and society, of personal identity and social structure, provides a crucial complementary perspective for all areas of sociology. This is certainly not to deny that purely structural analyses of social phenomena are fully adequate for wide areas of sociological inquiry, ranging from the study of small groups to that of large institutional complexes, such as the economy or politics. Nothing is further from our intentions than the suggestion that a sociology-of-knowledge “angle” ought somehow to be injected into all such analyses. In many cases this would be unnecessary for the cognitive goal at which these studies aim. We are suggesting, however, that the integration of the findings of such analyses into the body of sociological theory requires more than the casual obeisance that might be paid to the “human factor” behind the uncovered structural data. Such integration requires a systematic accounting of the dialectical relation between the structural realities and the human enterprise of constructing reality—in history. We

Our conduct of the ontological investigation in the first and second parts opens up for us at the same time a view of the way in which these phenomenological investigations proceed. This raises the question of the character of method in ontology. Thus we come to the third part of the course: the scientific method of ontology and the idea of phenomenology. The method of ontology, that is, of philosophy in general, is distinguished by the fact that ontology has nothing in common with any method of any of the other sciences, all of which as positive sciences deal with beings. On the other hand, it is precisely the analysis of the truth-character of Being which shows that Being also is, as it were, based in a being, namely, in the Dasein. Being is given only if the understanding of Being, hence the Dasein, exists. This being accordingly lays claim to a distinctive priority in ontological inquiry. It makes itself manifest in all discussions of the basic problems of ontology and above all in the fundamental question of the meaning of Being in general. The elaboration of this question and its answer requires a general analytic of the Dasein. Ontology has for its fundamental discipline the analytic of the Dasein. This implies at the same time that ontology cannot be established in a purely ontological manner. Its possibility is referred back to a being, that is, to something ontical―the Dasein. Ontology has an ontical foundation, a fact which is manifest over and over again in the history of philosophy down to the present. For example, it is expressed as early as Aristotle's dictum that the first science, the science of Being, is theology. As the work of the freedom of the human Dasein, the possibilities and destinies of philosophy are bound up with man's existence, and thus with temporality and with historicality, and indeed in a more original sense than is any other science. Consequently, in clarifying the scientific character of ontology, *the first task is the demonstration of its ontical foundation* and the characterisation of this foundation itself." ―from_The Basic Problems of Phenomenology_

Grace deeply identified with Mead’s view that ideas evolve historically. “Unlike the average American teacher of philosophy of his day,” she wrote, Mead “urged his students to relate the ideas of the great philosophers to the periods in which they lived and the social problems which they faced.” 99 For example, in his book Movements of Thought in the Nineteenth Century (1936), a collection of lectures Mead delivered in his history of philosophy classes, Mead explained how the French Revolution conditioned or served as the context for the ideas of Kant, whose Critique of Pure Reason appeared on the eve of the revolution, and Hegel, whose Phenomenology of Mind was published shortly after its conclusion. More generally, Grace described what appealed to her most about Mead’s intellectual project: “A fundamental problem of all men and therefore of all philosophy is the relation of the individual to the whole of things,” she wrote. “It is to the solution of this problem that Mead devotes his earnest attention.” 100 Grace’s analysis of Mead’s ideas—building on her study of Kant and Hegel—helped to solidify two valuable components of her philosophical vision. The first was to conceptualize a view of ideas in their connection with great advances or leaps forward in history. The second was to develop an analysis of how the individual self and the society develop in relation to each other. Grace’s dissertation thus marked a signal moment in her philosophical journey. Studying Mead propelled her to new stages of philosophic exploration and, more importantly, a newfound political activism. “In retrospect,” she wrote, “it seems clear that what attracted me to Mead was that he gave me what I needed in that period—a body of ideas that challenged and empowered me to move from a life of contemplation to a life of action.” 101 She would begin to construct this life of action in Chicago.