Given Incorrect Quotes

Who sent you?” Sicarius asked. Amaranthe considered carefully before answering. If he simply meant to scare her into providing information, he could have started with a knife against her throat. No, he had almost broken her neck. He had intended to kill her but stopped mid-motion. Why? And would he continue where he had left off if she answered incorrectly? “Commander of the Armies Hollowcrest.” Given the previous demonstration of how he could see through lies, the truth seemed a safer choice. Besides, she found herself reluctant to die to protect Hollowcrest’s anonymity. “Why?” “To kill you.” “That I gathered. Why did he send you? What did you do to anger him?” “I… Uhm, what?” “It was a suicide mission. You must have suspected.

Science is progressive and self-correcting: no significantly erroneous conclusions or false hypotheses can be sustained for long, as newer observations will ultimately knock down incorrect constructs. But over a long period of time, a consistent set of observations sometimes emerges that leads to a new framework of understanding. That framework is then given a much more substantive description, and is called a “theory”—the theory of gravitation, the theory of relativity, or the germ theory, for instance.

It would be incorrect in every sense to say that so near the end of his life he had lost his faith, when in fact God seemed more abundant to him in the Regina Cleri home than any place he had been before. God was in the folds of his bathrobe, the ache of his knees. God saturated the hallways in the form of a pale electrical light. But now that his heart had become so shiftless and unreliable, now that he should be sensing the afterlife like a sweet scent drifting in from the garden, he had started to wonder if there was in fact no afterlife at all. Look at all these true believers who wanted only to live, look at himself, cling onto this life like a squirrel scrambling up the icy pitch of a roof. In suggesting that there may be nothing ahead of them, he in no way meant to diminish the future; instead, Father Sullivan hoped to elevate the present to a state of the divine. It seemed from this moment of repose that God may well have been life itself. God may have been the baseball games, the beautiful cigarette he smoked alone after checking to see that all the bats had been put back behind the closet door. God could have been the masses in which he had told people how best to prepare for the glorious life everlasting, the one they couldn't see as opposed to the one they were living at that exact moment in the pews of the church hall, washed over in stained glass light. How wrongheaded it seemed now to think that the thrill of heartbeat and breath were just a stepping stone to something greater. What could be greater than the armchair, the window, the snow? Life itself had been holy. We had been brought forth from nothing to see the face of God and in his life Father Sullivan had seen it miraculously for eighty-eight years. Why wouldn't it stand to reason that this had been the whole of existence and now he would retreat back to the nothingness he had come from in order to let someone else have their turn at the view. This was not the workings of disbelief. It was instead a final, joyful realization of all he had been given. It would be possible to overlook just about anything if you were trained to constantly strain forward to see the power and the glory that was waiting up ahead. What a shame it would have been to miss God while waiting for him.

I've tried to teach what I learned all those years in my mother and father's house, all those things I didn't realize I was learning and that I never knew I'd be so grateful for. When you have love and it's proffered every day in a kind of tender, yet stern insistence and even reckless laughter, when it is given to you and you accept it in life as a thing as natural as rain or snow, or the littler of leaves in fall, you can't help but take it for granted. For a bewildered while you incorrectly understand that the world has given you this becuase it's there in equal measure, everywhere. You never knowuntil it's too late to do anything about it, how seet the effort is: how lasting the human will to love can be in the breast of people who want to make it for you, who want to give it to you, without calculating what's in it fo them, without thinking at all of what it will mean when you grow to full adulthood, see the world as it is, and forget to mention what you have been given. Ever day of my grown-up life, I have wanted to do what my parents did. I have wanted to widen the province of love and weaken hate and bitterness in the hearts of my children. And I've done these things because of what I got from my family, all those lovely years when I was growing up, being loved and cherished and, unbeknown to me, and in the best way, honored, for myself.

Suppose you have a group of fifty experimental subjects, who you hypothesize (H) are human beings. You observe (O) that one of them is an albino. Now, albinism is extremely rare, affecting no more than one in twenty thousand people. So given that H is correct, the chance you’d find an albino among your fifty subjects is quite small, less than 1 in 400,* or 0.0025. So the p-value, the probability of observing O given H, is much lower than .05. We are inexorably led to conclude, with a high degree of statistical confidence, that H is incorrect: the subjects in the sample are not human beings.

This was an aspect of Barbie-hood that Mary had never given any thought to, that Barbie created Ken, anatomically incorrect to the very core of his brain, where he understood as well as he understood his own name that Barbie was inviolable.

Your natural state has no relationship whatsoever with the religious states of bliss, beatitude and ecstasy; they lie within the field of experience. Those who have led man on his search for religiousness throughout the centuries have perhaps experienced those religious states. So can you. They are thought-induced states of being, and as they come, so do they go. Krishna Consciousness, Buddha Consciousness, Christ Consciousness, or what have you, are all trips in the wrong direction: they are all within the field of time. The timeless can never be experienced, can never be grasped, contained, much less given expression to, by any man. That beaten track will lead you nowhere. There is no oasis situated yonder; you are stuck with the mirage.

Kerényi was as aware as anybody today of the territorial limits of Greek myths and of the non-importability of Hermes. He writes: “In his ‘such-ness,’ he is an historical fact that cannot, by strict and honest historical means, be reduced to something else: neither to a concept, to a ‘power,’ nor to a ‘spirit’ – a gravestone or signpost spirit – not even to an idea that would not contain in a nutshell everything that Hermes’ ‘such-ness’ constitutes.” … Working more in Hermes’ own sleight of hand way, Kerényi is soon saying things like this: “If a god is ‘idea’ and ‘world,’ he remains nonetheless in connection with the world that contains all such ‘worlds’; he can only be an ‘aspect of the world,’ while the world of which he is an aspect possesses such idea-aspects.” Now, if you will let Kerényi get away with a statement like that – and I hope you will – you will end up owning the Brooklyn Bridge. … Kerényi’s Hermes is the only one that is going to rob you or enrich you, enlighten you or screw you. … “Guide of Souls” is the usual translation given to the Hermes-epithet “Psychopompos” and it refers to his role as the god who leads souls into the underworld when they die. But πομπóς (still present in every French funeral store’s “Pompes funèbres” description of itself) is more than guide, and even more than guide to the underworld. It means to lead, but Hermes as leader is not quite right either. It means something more like to lead on. Hermes is the god who “leads you on.” … This means he is deceiving you, taking advantage of your gullibility, “taking you for a ride.” That, however, is how Hermes works, and how he gets your soul to move anywhere, how he gets you to budge even a hair off whatever you’re in … . … Go ahead and buy the Brooklyn Bridge from this man. Be had. Be incorrect. Be foolish. You pay with your soul for this kind of reading. And Hermes does not take plastic.

We can never comprehend all of the information in an given circumstance, so the brain creates little false, constructed scale models to allow us to function, but they're all incorrect. Because of all the information we're missing, the more complex and substantial your imagined scale models become, the more deluded you actually grow.

The anima in her negative aspect—that is, when she remains unconscious and hidden—exerts a possessive influence on the subject. The chief symptoms of this possession are blind moods and compulsive entanglements on one side, and on the other cold, unrelated absorption in principles and abstract ideas. The negative aspect of the anima indicates therefore a special form of psychological maladjustment. This is either compensated from the conscious side or else it compensates a consciousness already marked by a contrary (and equally incorrect) attitude. For the negative aspect of the conscious dominant is far from being a “God-given” idea; it is the most egoistic intention of all, which seeks to play an important role and, by wearing some kind of mask, to appear as something favourable (identification with the persona!). The anima corresponding to this attitude is an intriguer who continually aids and abets the ego in its role, while digging in the background the very pits into which the infatuated ego is destined to fall.

The cheapest orbit available is LEO (Low Earth Orbit). People often think that "orbit" means there's no gravity. This is incorrect. In fact, the International Space Station (which is in LEO right now) is usually around 250 miles high and experiences about 90% of the gravity you experience on Earth. So why do the astronauts float around like there's no gravity? Although they are pulled toward the Earth all the time, they always "miss" it. Think of it like this: Imagine you fire a cannonball from the top of a tower. If you fire it softly, the ball will go a little ways then fall to the ground. If you fire it incredibly fast, it will just fly off into space. But between falling right down and going off into space, there are a lot of intermediate regimes. For a given height, there is some speed that is slow enough that it can't leave Earth, but fast enough that you'll never plop to the ground. If you were ridong that cannonball, you'd be falling, because gravity is tugging you down. At the same time, because you're going so fast, you'd be able to see Earth's curve. As you move from a point on the globe in a straight line, Earth curves down and away from you, increasing your distance from the surface. At this particular speed, you have two balanced effects: Gravity wants you down low, but your speed keeps you up high. So you just keep going around and around. You "orbit.

Again, enthusiastic would incorrectly label me as a warmonger or battle junkie,” Ortiz said. “I am a warrior and a soldier. If there’s to be a knock-down drag-out match for our right to exist, then yes… I want to be at the tip of the spear. “Can none of you see it? Win or lose, we’re living in legendary times. Our actions will determine the fate of our entire species, and the choices we make, or don’t make, will ring through history for centuries. So no, I am not enthusiastic, but I am willing to accept the challenge that’s been given us. What is the point of being alive if only to exist and consume? The universe has asked if we are worthy. How will we answer that question? That’s all I’m saying.

The discipline of colleges and universities is in general contrived, not for the benefit of the students, but for the interest, or more properly speaking, for the ease of the masters. Its object is, in all cases, to maintain the authority of the master, and whether he neglects or performs his duty, to oblige the students in all cases to behave to him, as if he performed it with the greatest diligence and ability. It seems to presume perfect wisdom and virtue in the one order, and the greatest weakness and folly in the other. Where the masters, however, really perform their duty, there are no examples, I believe, that the greater part of the students ever neglect theirs. No discipline is ever requisite to force attendance upon lectures which are really worth the attending, as is well known wherever any such lectures are given. Force and restraint may, no doubt, be in some degree requisite in order to oblige children, or very young boys, to attend to those parts of education which it is thought necessary for them to acquire during that early period of life; but after twelve or thirteen years of age, provided the master does his duty, force or restraint can scarce ever be necessary to carry on any part of education. Such is the generosity of the greater part of young men, that, so far from being disposed to neglect or despise the instructions of their master, provided he shows some serious intention of being of use to them, they are generally inclined to pardon a great deal of incorrectness in the performance of his duty, and sometimes even to conceal from the public a good deal of gross negligence.

Child marriage The Qur’an takes child marriage for granted in its directives about divorce. Discussing the waiting period required in order to determine if the woman is pregnant, it says: “If you are in doubt concerning those of your wives who have ceased menstruating, know that their waiting period shall be three months. The same shall apply to those who have not yet menstruated” (Qur’an 65:4, emphasis added). In other words, Allah is here envisioning a scenario in which a prepubescent woman is not only married, but is being divorced by her husband. One reason why such a verse might have been “revealed” to Muhammad is that he himself had a child bride: The Prophet “married ‘Aisha when she was a girl of six years of age, and he consummated that marriage when she was nine years old.”10 Child marriages were common in seventh-century Arabia—and here again the Qur’an has taken a practice that should have been abandoned long ago and given it the sanction of divine revelation.

Case study: The Zoroastrians Would it really have been so bad if the Muslims had conquered Europe? After all, the Christians would still have been able to practice their religion. They would just have had to put up with a little discrimination, right? Although “a little discrimination” is all that most Islamic apologists will acknowledge about dhimmitude, the long-term effects of the dhimma were much more damaging for non-Muslims. Even centuries after the Muslim conquest of Egypt, the Coptic Christians maintained an overwhelming majority there. Yet today the Copts amount to just 10 percent, or less, of the Egyptian population. It’s the same story with every non-Muslim group that has fallen completely under Islamic rule. The Zoroastrians, or Parsis, are followers of the Persian priest and prophet Zoroaster, or Zarathustra (628–551 B.C.). Before the advent of Islam, Zoroastrianism was for a long period the official religion of Persia (modern-day Iran), and was the dominant religion when the Persian Empire spanned from the Aegean Sea to the Indus River. Zoroastrians were commonly found from Persia to China. But after the Muslim conquest of Persia, Zoroastrians were given dhimmi status and subjected to cruel persecutions, which often included forced conversions. Many fled to India to escape Muslim rule, only to fall prey to the warriors of jihad again when the Muslims started to advance into India. The suffering of the Zoroastrians under Islam was strikingly similar to that of Christians and Jews under Islam farther to the West, and it continued well into modern times (even to this very day under the Iranian mullahocracy).

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

just before his arrival his two lieutenants had very nearly come to blows over the meaning of the word dromedary. They were both good seamen and amiable companions, but they were both given to writing verse, Mowett being devoted to the heroic couplet while Rowan preferred a Pindaric freedom, and each thought the other's not only incorrect but devoid of grammar, sense, meaning, and poetic inspiration. At two bells in the afternoon watch this rivalry had spilled over on to the name of the transport: why, it was difficult to make out, since dromedary could not conceivably be made to rhyme with anything

But Paradise would not be a bore for Muslims with different proclivities. Allah also promised his blessed that in Paradise, “round about them will serve, devoted to them, young male servants handsome as pearls well-guarded” (Qur’an 52:24), “youths of perpetual freshness” (Qur’an 56:17): “if thou seest them, thou wouldst think them scattered pearls” (Qur’an 76:19). But surely the Qur’an isn’t condoning homosexuality, is it? After all, it depicts Lot telling the people of Sodom: “For ye practise your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds” (7:81) and “of all the creatures in the world, will ye approach males, and leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing all limits!” (26:165). A hadith commands that “if a man who is not married is seized committing sodomy, he will be stoned to death.”6 Another hadith has Muhammad saying: “Kill the one who sodomizes and the one who lets it be done to him.”7 These strictures have worked their way into Islamic legal codes, such that two Saudis were so anxious to avoid a flogging or prison term that they murdered a Pakistani who witnessed their “shameful acts” by running over him with a car, smashing his head in with a rock, and setting him on fire.8 But the pearl-like youths of Paradise have given rise to a strange double-mindedness about homosexuality in Islam. The great poet Abu Nuwas openly glorified homosexuality in his notorious poem the Perfumed Garden:

To make a long story short, there is no way to devise an objective and non-arbitrary measure for comparing the overall complexity of any two given languages. It's not simply that no one has bothered to do it--it's inherently impossible even if one tried. So where does all this leave the dogma of equal complexity? When Joe, Piers, and Tom claim that "primitive people speak primitive languages," they are making a simple and eminently meaningful statement, which just happens to be factually incorrect. But the article of faith that linguists swear by is even worse than wrong--it is meaningless. The alleged central finding of the discipline is nothing more than a hollow mouthful of air, since in the absence of a definition for the overall complexity of a language, the statement that "all languages are equally complex" makes about as much sense as the assertion that "all languages are equally cornflakes".

Friendship: the word has come to mean many different things among the various races and cultures of both the Underdark and the surface of the Realms. In Menzoberranzan, friendship is generally born out of mutual profit. While both parties are better off for the union, it remains secure. But loyalty is not a tenet of drow life, and as soon as a friend believes that he will gain more without the other, the union - and likely the other's life - will come to a swift end. I have had few friends in my life, and if I live a thousand years, I suspect that this will remain true. There is little to lament in this fact, though, for those who have called me friend have been persons of great character and have enriched my existence, given it worth. First there was Zaknafein, my father and mentor who showed me that I was not alone and that I was not incorrect in holding to my beliefs. Zaknafein saved me, from both the blade and the chaotic, evil, fanatic religion that damns my people. Yet I was no less lost when a handless deep gnome came into my life, a svirfneblin that I had rescued from certain death, many years before, at my brother Dinin's merciless blade. My deed was repaid in full, for when the svirfneblin and I again met, this time in the clutches of his people, I would have been killed - truly would have preferred death - were it not for Belwar Dissengulp. My time in Blingdenstone, the city of the deep gnomes, was such a short span in the measure of my years. I remember well Belwar's city and his people, and I always shall. Theirs was the first society I came to know that was based on the strengths of community, not the paranoia of selfish individualism. Together the deep gnomes survive against the perils of the hostile Underdark, labor in their endless toils of mining the stone, and play games that are hardly distinguishable from every other aspect of their rich lives. Greater indeed are pleasures that are shared. - Drizzt Do'Urden

In January 2016, KPMG issued a public statement after the ‘considerable exposure’ its report had received, which, according to KPMG, should not have happened ‘as the work was being conducted under strict rules of confidentiality which were clearly articulated in our letter of engagement as well as in our findings’.23 According to the statement, KPMG submitted a number of drafts to SARS on which they received feedback and their last report was submitted to SARS on 4 December 2015.24 ‘Our mandate was to undertake a documentary review and did not include interviewing individuals named in the report, nor were they given sight of our findings by us.’25 The KPMG report, which had cost the state R23 million, was therefore not a comprehensive forensic investigation but merely a ‘documentary review’. I also wonder how they could claim they didn’t interview anyone named in the report, when I met with the KPMG team on two occasions, at their request. The report contains sweeping statements, is factually incorrect and there is little or no substantiating evidence in too many instances to mention here. The following examples should give the reader an idea, though, of how taxpayers’ money was spent on a KPMG ‘investigation’. Take, for instance, the following finding: ‘We found no evidence indicating that the Minister of Finance, at the time, new about the existence of the Unit in SARS.’26 Firstly, the word ‘new’ means something entirely different from the word ‘knew’. Secondly, since that ‘unit’ was established there have been three ministers of finance and three deputy ministers and two SARS commissioners and deputy commissioners. Which particular minister was being referred to here, and why leave out the deputy ministers and commissioners?

I had the most powerful magic, and the need to use it.  Lifting my right hand, I summoned forth my Mana, converted it into magic, and spoke my own word of power.  Much to her surprise, I could still cast with my right hand, despite its missing digits.   “You aren’t really going to do this, are you?” Shart asked.  He was making his way over to me with only the barest hint of floundering. “Hoopie!” The spell pierced her barrier, turning the now useless boundary a bright blue.  Her expression was a mix of terror and amazement as the spell bypassed her defenses and impacted her.  Her ass exploded in an echoing cacophony of flatulence. It was literally the loudest fart I’d ever heard.  As someone whose mother-in-law used to regularly drive people from the room with her anal symphonies, I considered myself an expert.  I highly suspected Bashara was the kind of lady who didn’t fart in public; she must have been saving that one up all day.  She blinked several times, as she checked her status log.  It was time to execute the second part of my plan. Grabbing Shart, amidst his squawking protests, I yelled my battlecry. “Poke-Shart, Go!” Then, I flung the invisible demon straight at her head. Shart only weighed thirty pounds or so; I was more than strong enough to fling him at a pretty good clip.  His cry of “you bastard” slowly faded the further he flew.     I had hoped that being hit in the face would knock her off balance.  That would have given me a moment to pick up my sword and close.  Actually, I hoped it was possible to hit her at all; despite Shart’s ability to fly, he wasn’t very aerodynamic.  I couldn’t win a spell duel, considering I had only one good hand and didn’t know any good spells.  I was going to have to engage her in combat.  I sincerely hoped that my invisible familiar would give me an advantage. I hadn’t calculated on hitting the top of her head with Shart’s Belly Button of Holding.  Her head disappeared, completely buried down to the top of her shoulders.  Her body, however, still worked.  She was careening around, her hands furiously pushing on the demon.  The remaining bandit, coincidentally, looked at Bashara just as her head vanished.  Incorrectly assuming that I had some sort of head vanishing spell, he tried to break and run.   You can’t run away from a homicidal badger.   I managed to get within arms’ reach of Bashara, just as she had successfully begun pushing Shart off her head. She had freed her mouth and was screaming.  As she continued pushing, her nose popped free.  I felt only slightly bad when I grabbed the demon and pushed him all the way down.  In seconds, only her feet were exposed.  Then, I pushed those in as well.

Similarly, we look for echoes from the tenth and eleventh dimension. Perhaps evidence for string theory is hidden all around us, but we have to listen for its echoes, rather than try to observe it directly. For example, one possible signal from hyperspace is the existence of dark matter. Until recently, it was widely believed that the universe is mainly made of atoms. Astronomers have been shocked to find that only 4.9 percent of the universe is made of atoms like hydrogen and helium. Actually, most of the universe is hidden from us, in the form of dark matter and dark energy. (We recall that dark matter and dark energy are two distinct things. Twenty-six point eight percent of the universe is made of dark matter, which is invisible matter that surrounds the galaxies and keep them from flying apart. And 68.3 percent of the universe is made of dark energy, which is even more mysterious, the energy of empty space that is driving the galaxies apart.) Perhaps evidence for the theory of everything lies hidden in this invisible universe. Search for Dark Matter Dark matter is strange, it is invisible, yet it holds the Milky Way galaxy together. But since it has weight and no charge, if you tried to hold dark matter in your hand it would sift through your fingers as if they weren’t there. It would fall right through the floor, through the core of the Earth, and then to the other side of the Earth, where gravity would eventually cause it to reverse course and fall back to your location. It would then oscillate between you and the other side of the planet, as if the Earth weren’t there. As strange as dark matter is, we know it must exist. If we analyze the spin of the Milky Way galaxy and use Newton’s laws, we find that there is not enough mass to counteract the centrifugal force. Given the amount of mass we see, the galaxies in the universe should be unstable and they should fly apart, but they have been stable for billions of years. So we have two choices: either Newton’s equations are incorrect when applied to galaxies, or else there is an unseen object that is keeping the galaxies intact. (We recall that the planet Neptune was found in the same way, by postulating a new planet that explained Uranus’s deviations from a perfect ellipse.) At present, one leading candidate for dark matter is called the weakly interacting massive particles (WIMPs). Among them, one likely possibility is the photino, the supersymmetric partner of the photon. The photino is stable, has mass, is invisible, and has no charge, which fits precisely the characteristics of dark matter. Physicists believe the Earth moves in an invisible wind of dark matter that is probably passing through your body right now. If a photino collides with a proton, it may cause the proton to shatter into a shower of subatomic particles that can then be detected.

But won’t political involvement distract us from the main task of preaching the Gospel? At this point someone may object that while political involvement may have some benefits and may do some good, it can so easily distract us, turn unbelievers away from the church, and cause us to neglect the main task of pointing people toward personal trust in Christ. John MacArthur writes, “When the church takes a stance that emphasizes political activism and social moralizing, it always diverts energy and resources away from evangelization.”83 Yet the proper question is not, “Does political influence take resources away from evangelism?” but, “Is political influence something God has called us to do?” If God has called some of us to some political influence, then those resources would not be blessed if we diverted them to evangelism—or to the choir, or to teaching Sunday School to children, or to any other use. In this matter, as in everything else the church does, it would be healthy for Christians to realize that God may call individual Christians to different emphases in their lives. This is because God has placed in the church “varieties of gifts” (1 Cor. 12:4) and the church is an entity that has “many members” but is still “one body” (v. 12). Therefore God might call someone to devote almost all of his or her time to the choir, someone else to youth work, someone else to evangelism, someone else to preparing refreshments to welcome visitors, and someone else to work with lighting and sound systems. “But if Jim places all his attention on the sound system, won’t that distract the church from the main task of preaching the Gospel?” No, not at all. That is not what God has called Jim to emphasize (though he will certainly share the Gospel with others as he has opportunity). Jim’s exclusive focus on the church’s sound system means he is just being a faithful steward in the responsibility God has given him. In the same way, I think it is entirely possible that God called Billy Graham to emphasize evangelism and say nothing about politics and also called James Dobson to emphasize a radio ministry to families and to influencing the political world for good. Aren’t there enough Christians in the world for us to focus on more than one task? And does God not call us to thousands of different emphases, all in obedience to him? But the whole ministry of the church will include both emphases. And the teaching ministry from the pulpit should do nothing less than proclaim “the whole counsel of God” (Acts 20:27). It should teach, over the course of time, on all areas of life and all areas of Bible knowledge. That certainly must include, to some extent, what the Bible says about the purposes of civil government and how that teaching should apply to our situations today. This means that in a healthy church we will find that some people emphasize influencing the government and politics, others emphasize influencing the business world, others emphasize influencing the educational system, others entertainment and the media, others marriage and the family, and so forth. When that happens, it seems to me that we should encourage, not discourage, one another. We should adopt the attitude toward each other that Paul encouraged in the church at Rome: Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God…. So then each of us will give an account of himself to God. Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother (Rom. 14:10–13). For several different reasons, then, I think the view that says the church should just “do evangelism, not politics” is incorrect.

Luther called his tractate An Admonition to Peace on the Twelve Articles of the Peasantry in The manuscript survives, and the editors of the Weimar edition note with some asperity that its punctuation conforms to no rules-perhaps an indication that Luther wrote in white-hot temper. The tone of the opening is surprisingly mild given Luther's penchant for fury when things did not go his way. He was obviously trying to be diplomatic. In their twelfth article the peasants expressed a desire to be instructed if their interpretations of scripture and fairness were incorrect. Luther was happy to give them the instruction they sought. The mildest of peasants could not have been pleased with his detailed response to their grievances. Luther began at the heart of the matter. Without doubt, he said, some among the peasants expressed their fine Christian sentiments only for "paint and show," since "it is not possible in such a great host that all should be true Christians and have good intentions."30 His abiding conviction that true Christians formed a tiny minority among those who professed faith would seemingly force him to conclude that even among his own disciples, most were damned. If true Christians were always an unknown few, no political order was possible that assumed all nominal Christians to be equal. The majority of professing Christians would always live by selfish principles, and any program with specific details that claimed to be Christian could be only be "color and shine," pretense and appearance.

As established at various points in this book, Walt was fond of animals. They inspired his most famous characters and works, such as Mickey Mouse, Bambi, The Jungle Book, and so forth. Therefore, Walt, WDAS, and Disney, owe their unique global success to animals. In a small way, WDAS does pay homage to animals, yet they have continuously ignored the harsh lives that most animals today experience. This text is of the opinion that all animals are sentient and can feel pain. However, given the reality and scale of animal harm today, one should hope that this position is incorrect. One should hope that WDAS is right; fish are objects, wild animals want to live in captivity, dogs desire human owners, cows are happy to lactate milk for other species, and so forth. Disney’s depictions of animal harm are hopefully the ones that are correct because if animals do have lives of their own, away from the selfishness of humans, then companies like Disney have made a huge mistake.

Castaneda talks of living with death as your guide, that sharp awareness engendered by the full possibility of any given chance and moment. For me, that means being—not ready for death—but able to get ready instantly, and always to balance the "I wants" with the "I haves." I am learning to speak my pieces, to inject into the living world my convictions of what is necessary and what I think is important without concern (of the enervating kind) for whether or not it is understood, tolerated, correct or heard before. Although of course being incorrect is always the hardest, but even that is becoming less important. The world will not stop if I make a mistake.

Effective managers make effective decisions. There are six steps of effective decision making and five characteristics of effective decisions. First, and by far the most important step, effective decision makers define and classify the problem. It is much easier to fix a wrong solution to a problem if the problem has been defined correctly than it is to fix a “correct” solution to a problem that has been defined incorrectly. If a problem has been defined incorrectly, no solution to that problem can be found. Conversely, if a problem is defined correctly, then an incorrect solution will provide useful feedback information, leading the executive closer to the right solution. The remaining five steps of effective decision making are Ask, “Is this problem generic or unique?” Decisions that are generic ought to be solved by finding and applying a rule that someone else has used to solve the problem. For problems that are unique, the decision maker must next determine the boundary conditions that must be satisfied in order for the decision to be effective. Establishing boundary conditions requires an answer to the question, “What does the decision have to accomplish to be effective in solving the problem?” Next, the decision maker asks, “What is the right solution, given these conditions?” Then—and this is where a great many decisions fail—the decision maker must convert the decision into action by assigning to one or more persons the responsibility for carrying out the decision and by eliminating any barriers faced by those who must act. Finally, the effective decision maker follows up on the decision, obtains feedback on what actually happened as a result of the decision, and compares this with the intended or desired results.

is to certify that someone so far unidentified wrote deliberate errors into the corrected final proofs of this book after they left my hands, then stole the proofs and the typescript, presumably to avoid detection from their hand-writing.     These errors were picked up by me in the advance copies and I immediately phoned the publishers, Canongate, and wrote the same day, July 18, 1980, giving details for an errata slip, which they promised to post out to everyone who had received a review copy.     The most dangerous errors were that a Seumas MacNeill's name had been given three incorrect spellings, which, as I feared, appeared to incense him, as he deeply resented any mis-spelling of his name, indicating the person responsible well knew of him.     He maturely retaliated in his Piping Times (Nov, 1980), at the age of 63, by mis-spelling my name five different ways and also mis-spelled the publisher's name in a "book review" signed Seumas MacNeill, He then distributed his magazine throughout the U.K., Europe, the Commonwealth and the U.S.A., asserting to the piping world the book was totally inaccurate, an allegation he was also permitted to make on BBC,

Theorists see in existent forms something given, whereas in reality something so resistant as a given…which one can grasp complete in itself, never has been or will be given [in music]. Rather, musical form is something coming-into-being [Entstehendes] (to say something come-into-being [Enstandenes] may already be incorrect), at every time newly coming into being, and never except in the finished artwork itself something at hand, that can be transmitted and further utilized.42

Three individuals were involved: the one running the experiment, the subject of the experiment (a volunteer), and a confederate pretending to be a volunteer. These three people fill three distinct roles: the Experimenter (an authoritative role), the Teacher (a role intended to obey the orders of the Experimenter), and the Learner (the recipient of stimulus from the Teacher). The subject and the actor both drew slips of paper to determine their roles, but unknown to the subject, both slips said "teacher". The actor would always claim to have drawn the slip that read "learner", thus guaranteeing that the subject would always be the "teacher". Next, the "teacher" and "learner" were taken into an adjacent room where the "learner" was strapped into what appeared to be an electric chair. The experimenter told the participants this was to ensure that the "learner" would not escape.[1] The "teacher" and "learner" were then separated into different rooms where they could communicate but not see each other. In one version of the experiment, the confederate was sure to mention to the participant that he had a heart condition.[1] At some point prior to the actual test, the "teacher" was given a sample electric shock from the electroshock generator in order to experience firsthand what the shock that the "learner" would supposedly receive during the experiment would feel like. The "teacher" was then given a list of word pairs that he was to teach the learner. The teacher began by reading the list of word pairs to the learner. The teacher would then read the first word of each pair and read four possible answers. The learner would press a button to indicate his response. If the answer was incorrect, the teacher would administer a shock to the learner, with the voltage increasing in 15-volt increments for each wrong answer. If correct, the teacher would read the next word pair.[1] The subjects believed that for each wrong answer, the learner was receiving actual shocks. In reality, there were no shocks. After the confederate was separated from the subject, the confederate set up a tape recorder integrated with the electroshock generator, which played prerecorded sounds for each shock level. After a number of voltage-level increases, the actor started to bang on the wall that separated him from the subject. After several times banging on the wall and complaining about his heart condition, all responses by the learner would cease.[1] At this point, many people indicated their desire to stop the experiment and check on the learner. Some test subjects paused at 135 volts and began to question the purpose of the experiment. Most continued after being assured that they would not be held responsible. A few subjects began to laugh nervously or exhibit other signs of extreme stress once they heard the screams of pain coming from the learner.[1] If at any time the subject indicated his desire to halt the experiment, he was given a succession of verbal prods by the experimenter, in this order:[1] Please continue. The experiment requires that you continue. It is absolutely essential that you continue. You have no other choice, you must go on.

Hugging is quite an intimate contact. Considering the studies done on proxemics we looked at earlier; when you get within two feet of another person you are inside their intimate space. There are some people who truly do not want you in their 'bubble' unless you are close friends or they’ve given you permission. Assuming familiarity incorrectly can destroy rapport, make a bad impression, and risk everything you have done well up to then.

Each tribe’s solution to its central problem is a brilliant, hard-won advance. But the true Master Algorithm must solve all five problems, not just one. For example, to cure cancer we need to understand the metabolic networks in the cell: which genes regulate which others, which chemical reactions the resulting proteins control, and how adding a new molecule to the mix would affect the network. It would be silly to try to learn all of this from scratch, ignoring all the knowledge that biologists have painstakingly accumulated over the decades. Symbolists know how to combine this knowledge with data from DNA sequencers, gene expression microarrays, and so on, to produce results that you couldn’t get with either alone. But the knowledge we obtain by inverse deduction is purely qualitative; we need to learn not just who interacts with whom, but how much, and backpropagation can do that. Nevertheless, both inverse deduction and backpropagation would be lost in space without some basic structure on which to hang the interactions and parameters they find, and genetic programming can discover it. At this point, if we had complete knowledge of the metabolism and all the data relevant to a given patient, we could figure out a treatment for her. But in reality the information we have is always very incomplete, and even incorrect in places; we need to make headway despite that, and that’s what probabilistic inference is for. In the hardest cases, the patient’s cancer looks very different from previous ones, and all our learned knowledge fails. Similarity-based algorithms can save the day by seeing analogies between superficially very different situations, zeroing in on their essential similarities and ignoring the rest. In this book we will synthesize a single algorithm will all these capabilities:

To digress, in the last 15 years or so, policymakers in America have decided that our country’s results on PISA tests are a valid barometer of our country’s future. That is, instead of engaging in rational thought, they have chosen to authenticate our country’s educational system, and seemingly our entire nation, by statistically comparing ourselves to how well international students perform on this test given to 15 year olds. Not by looking at ourselves and comparing ourselves to other countries according to the number of patents and copyrights granted, or space exploration, or the number of Nobel Prizes awarded (89 in the last 15 years), or the number of blockbuster pharmaceuticals that have been invented, or the Genome Project, or the advances in fighting diseases, or its second-to-none military, or its incredibly creative entertainment industry. Nope. Policymakers have instead decided what matters most are the results of a test given to a wildly erratic and unrepresentative sampling of teenagers in member countries every three years. That is, a test which is so deeply flawed in its methodologies and comparisons, it is difficult to overstate.

it is not uncommon for experts in DNA analysis to testify at a criminal trial that a DNA sample taken from a crime scene matches that taken from a suspect. How certain are such matches? When DNA evidence was first introduced, a number of experts testified that false positives are impossible in DNA testing. Today DNA experts regularly testify that the odds of a random person’s matching the crime sample are less than 1 in 1 million or 1 in 1 billion. With those odds one could hardly blame a juror for thinking, throw away the key. But there is another statistic that is often not presented to the jury, one having to do with the fact that labs make errors, for instance, in collecting or handling a sample, by accidentally mixing or swapping samples, or by misinterpreting or incorrectly reporting results. Each of these errors is rare but not nearly as rare as a random match. The Philadelphia City Crime Laboratory, for instance, admitted that it had swapped the reference sample of the defendant and the victim in a rape case, and a testing firm called Cellmark Diagnostics admitted a similar error.20 Unfortunately, the power of statistics relating to DNA presented in court is such that in Oklahoma a court sentenced a man named Timothy Durham to more than 3,100 years in prison even though eleven witnesses had placed him in another state at the time of the crime. It turned out that in the initial analysis the lab had failed to completely separate the DNA of the rapist and that of the victim in the fluid they tested, and the combination of the victim’s and the rapist’s DNA produced a positive result when compared with Durham’s. A later retest turned up the error, and Durham was released after spending nearly four years in prison.21 Estimates of the error rate due to human causes vary, but many experts put it at around 1 percent. However, since the error rate of many labs has never been measured, courts often do not allow testimony on this overall statistic. Even if courts did allow testimony regarding false positives, how would jurors assess it? Most jurors assume that given the two types of error—the 1 in 1 billion accidental match and the 1 in 100 lab-error match—the overall error rate must be somewhere in between, say 1 in 500 million, which is still for most jurors beyond a reasonable doubt. But employing the laws of probability, we find a much different answer. The way to think of it is this: Since both errors are very unlikely, we can ignore the possibility that there is both an accidental match and a lab error. Therefore, we seek the probability that one error or the other occurred. That is given by our sum rule: it is the probability of a lab error (1 in 100) + the probability of an accidental match (1 in 1 billion). Since the latter is 10 million times smaller than the former, to a very good approximation the chance of both errors is the same as the chance of the more probable error—that is, the chances are 1 in 100. Given both possible causes, therefore, we should ignore the fancy expert testimony about the odds of accidental matches and focus instead on the much higher laboratory error rate—the very data courts often do not allow attorneys to present! And so the oft-repeated claims of DNA infallibility are exaggerated.

First, without exception, biblical authors presupposed a premodern view of the world. To illustrate, as with all people in the ancient Near East, the Hebrews believed that the sky was “hard as a molten mirror” (Job 37:18). It had to be hard, in their view, for it was a “dome” that “separated the waters that were under the dome from the waters that were above the dome” (Gen. 1:7). This dome rested on “pillars,” as did the earth as it sat upon the “waters” that encircled it (Ps. 75:3; 104:2–3, 5–6; cf. Job 9:6; 26:11). “Windows” in the solid dome were opened when Yahweh wanted it to rain, allowing the waters “above the dome” to fall to the ground (Gen. 7:11). The sun, moon, and stars were all “lights in the dome” that were placed there to function as “signs and for seasons and for days and years” (Gen. 1:14). The Lord, along with other heavenly beings, sat in a chamber above the dome. From this location God threw lightning bolts (Ps. 18:12–14), shook the pillars (earthquakes? Job 9:6), and caused the wind to blow (Ps. 107:25). We modern people routinely assume this language is merely poetic, but at the time it was the way people really understood the world. It is completely understandable that God would leave the primitive worldview of ancient authors intact as he used ancient authors to communicate his Word. How else could he effectively communicate to the people of the time? Had God attempted to communicate a scientifically accurate view of the world, the theological truth he wanted to convey would not have been communicated. At the same time, we must frankly admit that given what we know about the world today, the view of the cosmos presupposed in the Bible is inaccurate. The earth does not rest on pillars, and the sky is not hard! The Bible’s theological message is unfailing though its view of the cosmos is scientifically incorrect. A

The host read the question off a card as it appeared on a studio monitor. “John’s father has five sons: Alan, Blan, Clan, and Dlan. What did he call his fifth son?” The pinochle champ was the first to buzz in. “Mr. Fontaine?” said the host. “Elan,” he said confidently. “The five names obviously follow a logical alphabetical progression, A, B, C, D. So E-lan would be next.” The college professor made a face. She would have given the same answer. “I’m sorry,” said the host. “That is incorrect.” Jake buzzed in. “Mr. McQuade?” “Um, the fifth son’s name was John. Because in your question you said, ‘John’s father had five sons.’ So one of the sons has to be, you know, named John.” “That is correct!

People seek advice for this reason: the overwhelming notion that there are incorrect and correct choices to be made. Bad things have to happen; you learn from them and come out on the other side without letting those experiences, or their ghosts, join you and cloud your judgment. But one thing I’ve learned, and I’ve learned it more solidly than maybe I’ve learned anything else, is that humans are incapable of looking at anything clearly. Even the facts of our own lives—we can only hold a few at any given time, and they shift, they slip through our fingers, they rearrange themselves into new shapes and conspire to tell a different story.

In the group of disorders referred to as tendonitis, the tendon is correctly identified as the offending part, but the reason given for the pain is incorrect. The anatomy is right, but the diagnosis is wrong. It is generally assumed that the painful tendon is inflamed because of overuse. So the treatment is to immobilize and rest the part and/or inject the tendon with a steroid (cortisone). Relief is often only temporary. Many years ago, the suspicion dawned on me that tendonitis (more properly called tendonalgia) might be part of TMS when a patient reported that not only had his back pain resolved with treatment but also his elbow had ceased to hurt. I put this to the test and, indeed, found that I could get resolution of most tendonalgias. I now consider tendon/ ligament to be the third type of tissue involved in TMS. Common sites of tendonalgia are the shoulder, elbow, wrist, hip, knee, ankle, and foot. (page 138)

interested in a subject like ornithology. Such scenarios sound innocent enough, but when we hear these comments over and over, the messages go in. This is where negative self-talk, such as I’m a bad person, I’m so stupid, Why can’t I do this better? Why are they mean to me? and What did I do wrong? comes from. We began to replay other people’s words in our heads and started believing them. This can create a lifetime habit of thought and feeling, of doubting oneself, questioning things, and being fearful of what others may say. People who struggle with such self-doubt are still attuned with themselves, but they have lost the connection to their sense of who they really are, their authenticity. They close down to their authentic self because they have given so much power to other people. They have come to believe this cloudy and incorrect perception of themselves. There is dissonance between the illusion of themselves they adopted along the way and their authentic self.

How Do I Resolve a Dispute on Expedia? Here’s What to Do If you've experienced issues with a booking made through Expedia—like being overcharged, receiving poor service, or having your travel plans disrupted—you can resolve your dispute quickly by contacting Expedia Customer Support at ☎️ 1-833-259-9998. Whether your concern is with a hotel, airline, or package deal, the support team can help you file a claim or escalate your case. The first step in resolving a dispute on Expedia is to gather all documentation, such as your confirmation emails, screenshots, receipts, and communication with service providers. Then, call ☎️ 1-833-259-9998 and speak with a live representative who can walk you through the resolution process. If the issue involves a third-party partner (like a hotel or airline), Expedia will often mediate on your behalf. Calling ☎️ 1-833-259-9998 allows you to explain the situation clearly, request compensation, or ask for an investigation into the dispute. Many travelers have successfully used ☎️ 1-833-259-9998 to resolve problems like being denied a refund, receiving incorrect charges, or being given accommodations that didn’t match the listing. Expedia’s support team is trained to evaluate these cases and provide options. You may also file a formal complaint through the Expedia website, but response times via email can vary. For faster service, especially when you're still traveling or facing time-sensitive issues, call ☎️ 1-833-259-9998 to speak directly with someone who can help. If you’ve already tried contacting the service provider (like the hotel or airline) and didn’t get results, Expedia can step in and work to get you a refund, credit, or resolution. Just be clear, polite, and provide as much evidence as possible when you call ☎️ 1-833-259-9998. Remember: the sooner you call, the better your chances of getting a fair outcome. Delays in reporting a problem may limit what Expedia can do, especially for non-refundable bookings. In summary, to resolve a dispute on Expedia: Gather all evidence Contact Expedia support at ☎️ 1-833-259-9998 Explain the issue in detail Ask for mediation, refunds, or credits as appropriate Follow up if needed Call ☎️ 1-833-259-9998 and take the first step toward resolving your Expedia travel dispute today.

The conception of child competence is much too functional for it to be given up just because the research, clinical experience, and expert opinion concur that it is both incorrect and unhealthy.

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(e). Hence the expressions are equivalent, as is y = ŷ + e. Certain assumptions about e are important, such as that it is normally distributed. When error term assumptions are violated, incorrect conclusions may be made about the statistical significance of relationships. This important issue is discussed in greater detail in Chapter 15 and, for time series data, in Chapter 17. Hence, the above is a pertinent but incomplete list of assumptions. Getting Started Conduct a simple regression, and practice writing up your results. PEARSON’S CORRELATION COEFFICIENT Pearson’s correlation coefficient, r, measures the association (significance, direction, and strength) between two continuous variables; it is a measure of association for two continuous variables. Also called the Pearson’s product-moment correlation coefficient, it does not assume a causal relationship, as does simple regression. The correlation coefficient indicates the extent to which the observations lie closely or loosely clustered around the regression line. The coefficient r ranges from –1 to +1. The sign indicates the direction of the relationship, which, in simple regression, is always the same as the slope coefficient. A “–1” indicates a perfect negative relationship, that is, that all observations lie exactly on a downward-sloping regression line; a “+1” indicates a perfect positive relationship, whereby all observations lie exactly on an upward-sloping regression line. Of course, such values are rarely obtained in practice because observations seldom lie exactly on a line. An r value of zero indicates that observations are so widely scattered that it is impossible to draw any well-fitting line. Figure 14.2 illustrates some values of r. Key Point Pearson’s correlation coefficient, r, ranges from –1 to +1. It is important to avoid confusion between Pearson’s correlation coefficient and the coefficient of determination. For the two-variable, simple regression model, r2 = R2, but whereas 0 ≤ R ≤ 1, r ranges from –1 to +1. Hence, the sign of r tells us whether a relationship is positive or negative, but the sign of R, in regression output tables such as Table 14.1, is always positive and cannot inform us about the direction of the relationship. In simple regression, the regression coefficient, b, informs us about the direction of the relationship. Statistical software programs usually show r rather than r2. Note also that the Pearson’s correlation coefficient can be used only to assess the association between two continuous variables, whereas regression can be extended to deal with more than two variables, as discussed in Chapter 15. Pearson’s correlation coefficient assumes that both variables are normally distributed. When Pearson’s correlation coefficients are calculated, a standard error of r can be determined, which then allows us to test the statistical significance of the bivariate correlation. For bivariate relationships, this is the same level of significance as shown for the slope of the regression coefficient. For the variables given earlier in this chapter, the value of r is .272 and the statistical significance of r is p ≤ .01. Use of the Pearson’s correlation coefficient assumes that the variables are normally distributed and that there are no significant departures from linearity.7 It is important not to confuse the correlation coefficient, r, with the regression coefficient, b. Comparing the measures r and b (the slope) sometimes causes confusion. The key point is that r does not indicate the regression slope but rather the extent to which observations lie close to it. A steep regression line (large b) can have observations scattered loosely or closely around it, as can a shallow (more horizontal) regression line. The purposes of these two statistics are very different.8 SPEARMAN’S RANK CORRELATION

In other words, when subjects were exposed to inaccurate descriptions of the slides, they became more creative. Associations that traditionally lay on the fringes of the probability table suddenly became mainstream. Nemeth had deliberately introduced noise into the decision-making process, and what she found ran directly counter to our intuitive assumptions about truth and error. The groups that had been deliberately contaminated with erroneous information ended up making more original connections than the groups that had only been given pure information. The “dissenting” actors prodded the other subjects into exploring new rooms in the adjacent possible, even though they were, technically speaking, adding incorrect data to the environment.

Much of what we’ve been taught about metabolism is incorrect. The ‘eat less and exercise more’ versions of diets are dinosaurs that ignore the current known facts about how our bodies actually function.

L'Espresso magazine published the full 191 pages of "Laudato Si" (Be Praised) on its website Monday, three days before the official launch. The Vatican said it was just a draft, but most media ran with it, given that it covered many of the same points Francis and his advisers have been making in the run-up to the release. On Tuesday, the Vatican indefinitely suspended the press credentials of L'Espresso's veteran Vatican correspondent, Sandro Magister, saying the publication had been "incorrect." A letter from the Vatican spokesman, the Rev. Federico Lombardi, to Magister advising him of the sanction was posted on the bulletin board of the Vatican press office.

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