Great Endorsement Quotes

Sometimes it takes a while to recognize that someone has a special ability to get us to believe in ourselves, to tie that belief to our highest ideals, and to imagine that together we can do great things. In those rare moments, when such a person comes along, we need to put aside our plans and reach for what we know is possible.

Republicans approve of the American farmer, but they are willing to help him go broke. They stand four-square for the American home--but not for housing. They are strong for labor--but they are stronger for restricting labor's rights. They favor minimum wage--the smaller the minimum wage the better. They endorse educational opportunity for all--but they won't spend money for teachers or for schools. They think modern medical care and hospitals are fine--for people who can afford them. They consider electrical power a great blessing--but only when the private power companies get their rake-off. They think American standard of living is a fine thing--so long as it doesn't spread to all the people. And they admire of Government of the United States so much that they would like to buy it.

Michael Jordan didn’t become a great basketball player because he wanted to do product endorsements. Van Gogh didn’t become a great painter because he dreamed that one day his paintings would sell for $50 million.

Great change doesn't come with official endorsement.

Given that Europe’s legacy to the world consists in the two great goods of Christianity and democracy it is hardly surprising if the EU no longer has the endorsement of the European people, even if it has created a network of clients upon whose support it can always rely.

1. Bangladesh.... In 1971 ... Kissinger overrode all advice in order to support the Pakistani generals in both their civilian massacre policy in East Bengal and their armed attack on India from West Pakistan.... This led to a moral and political catastrophe the effects of which are still sorely felt. Kissinger’s undisclosed reason for the ‘tilt’ was the supposed but never materialised ‘brokerage’ offered by the dictator Yahya Khan in the course of secret diplomacy between Nixon and China.... Of the new state of Bangladesh, Kissinger remarked coldly that it was ‘a basket case’ before turning his unsolicited expertise elsewhere. 2. Chile.... Kissinger had direct personal knowledge of the CIA’s plan to kidnap and murder General René Schneider, the head of the Chilean Armed Forces ... who refused to countenance military intervention in politics. In his hatred for the Allende Government, Kissinger even outdid Richard Helms ... who warned him that a coup in such a stable democracy would be hard to procure. The murder of Schneider nonetheless went ahead, at Kissinger’s urging and with American financing, just between Allende’s election and his confirmation.... This was one of the relatively few times that Mr Kissinger (his success in getting people to call him ‘Doctor’ is greater than that of most PhDs) involved himself in the assassination of a single named individual rather than the slaughter of anonymous thousands. His jocular remark on this occasion—‘I don’t see why we have to let a country go Marxist just because its people are irresponsible’—suggests he may have been having the best of times.... 3. Cyprus.... Kissinger approved of the preparations by Greek Cypriot fascists for the murder of President Makarios, and sanctioned the coup which tried to extend the rule of the Athens junta (a favoured client of his) to the island. When despite great waste of life this coup failed in its objective, which was also Kissinger’s, of enforced partition, Kissinger promiscuously switched sides to support an even bloodier intervention by Turkey. Thomas Boyatt ... went to Kissinger in advance of the anti-Makarios putsch and warned him that it could lead to a civil war. ‘Spare me the civics lecture,’ replied Kissinger, who as you can readily see had an aphorism for all occasions. 4. Kurdistan. Having endorsed the covert policy of supporting a Kurdish revolt in northern Iraq between 1974 and 1975, with ‘deniable’ assistance also provided by Israel and the Shah of Iran, Kissinger made it plain to his subordinates that the Kurds were not to be allowed to win, but were to be employed for their nuisance value alone. They were not to be told that this was the case, but soon found out when the Shah and Saddam Hussein composed their differences, and American aid to Kurdistan was cut off. Hardened CIA hands went to Kissinger ... for an aid programme for the many thousands of Kurdish refugees who were thus abruptly created.... The apercu of the day was: ‘foreign policy should not he confused with missionary work.’ Saddam Hussein heartily concurred. 5. East Timor. The day after Kissinger left Djakarta in 1975, the Armed Forces of Indonesia employed American weapons to invade and subjugate the independent former Portuguese colony of East Timor. Isaacson gives a figure of 100,000 deaths resulting from the occupation, or one-seventh of the population, and there are good judges who put this estimate on the low side. Kissinger was furious when news of his own collusion was leaked, because as well as breaking international law the Indonesians were also violating an agreement with the United States.... Monroe Leigh ... pointed out this awkward latter fact. Kissinger snapped: ‘The Israelis when they go into Lebanon—when was the last time we protested that?’ A good question, even if it did not and does not lie especially well in his mouth. It goes on and on and on until one cannot eat enough to vomit enough.

A recluse. A pale-skinned pop culture–obsessed geek. An agoraphobic shut-in, with no real friends, family, or genuine human contact. I was just another sad, lost, lonely soul, wasting his life on a glorified videogame. But not in the OASIS. In there, I was the great Parzival. World-famous gunter and international celebrity. People asked for my autograph. I had a fan club. Several, actually. I was recognized everywhere I went (but only when I wanted to be). I was paid to endorse products. People admired and looked up to me. I got invited to the most exclusive parties. I went to all the hippest clubs and never had to wait in line. I was a pop-culture icon, a VR rock star. And, in gunter circles, I was a legend. Nay, a god.

Are you for peace? The great test of your devotion to peace is not how many words you utter on its behalf. It’s not even how you propose to deal with people of other countries, though that certainly tells us something. To fully measure your “peacefulness” requires that we examine how you propose to treat people in your own backyard. Do you demand more of what doesn’t belong to you? Do you endorse the use of force to punish people for victimless “crimes”? Do you support politicians who promise to seize the earnings of others to pay for your bailout, your subsidy, your student loan, your child’s education or whatever pet cause or project you think is more important than what your fellow citizens might personally prefer to spend their own money on? Do you believe theft is OK if it’s for a good cause or endorsed by a majority? If you answered yes to any of these questions, then have the courage to admit that peace is not your priority. How can I trust your foreign policy if your domestic policy requires so much to be done at gunpoint?

This posture of skepticism towards the classics displays a profound misjudg- ment. For the great works of Western culture are remarkable for the dis- tance that they maintained from the norms and orthodoxies that gave birth to them. Only a very shallow reading of Chaucer or Shakespeare would see those writers as endorsing the societies in which they lived, or would over- look the far more important fact that their works hold mankind to the light of moral judgment, and examine, with all the love and all the pity that it calls for, the frailty of human nature. It is precisely the aspiration towards universal truth, towards a God’s-eye perspective on the human condition, that is the hallmark of Western culture.

Stirring. A great read! You can almost hear the cannon roar and the thunder of hooves. Do not miss this evocative account of the start of the English Civil War.

To forgive isn't endorsing what happened. It is choosing to rise above it.

One great help here - and I make no claim that it is the only help or even a necessary condition for forgiveness - is sincere repentance on the part of the wrongdoer. When I am wronged by another, a great part of the injury - over and above any physical harm I may suffer - is the insulting or degrading message that has been given to me by the wrongdoer: the message that I am less worthy than he is, so unworthy that he may use me merely as a means or object in service to his desires and projects. Thus failing to resent(or hastily forgiving) the wrongdoer runs the risk that I am endorsing that very immoral message for which the wrongdoer stands. If the wrongdoer sincerely repents, however, he now joins me in repundiating the degrading and insulting message - allowing me to relate to him (his new self) as an equal without fear that a failure to resent him will be read as a failure to resent what he hs done.

Make a list of pros and cons and allow it to marinate for a few days. Gradually jettison the entries that equal each other—canceling out multiple arguments that amount to a single one in weight—and endorse the column in which a balance remains.

¨If you purchased this book without a cover, you should be aware that this is stolen property. Good! Stealing is fine! Laws are made up! For more great ideas, combine all the extra fluids in your fridge in a giant jug! Down the hatch! our lawyers do not endorse the prior sentence; please close your eyes while reading it.¨

Harari is best known for his million-copy bestsellers, which seem to find great favor with the most powerful people in the world. The front of the paperback version of his book Sapiens has an endorsement from Bill Gates that reads, “I would recommend Sapiens to anyone who’s interested in the history and future of our species.

In any case I fully endorse the singer's attitude towards the booklet that he will write and the child he wishes to educate, for not only am I familiar with the passion for education but the desire to write a small book has for a long time also not been far from my thoughts, and now that I am free of my office this desire has assumed the proportions of a precious and alluring promise—to write a book in all good-humor and at my leisure, a pamphlet, an insignificant booklet for my friends and fellow thinkers.' 'And upon what subject, may I ask?' put in Designori with curiosity. 'Oh the subject would not matter so much. It would merely be an opportunity for me to weave my thoughts around some theme and to enjoy the good fortune of having a great deal of free time. The chief thing in my case would be the tone—a tone not of scholarship but a decorous mean between respect and intimacy, between gravity and playfulness, a friendly communication and utterance of sundry things that I believe I have experienced and learned… In the immediate future I cannot anticipate the joys and problems of writing my little book, for I have to prepare myself the luxury of blossoming into authorship, as I see it, with a comfortable but careful presentation of things, not for my solitary pleasure but always bearing in mind a few good friends and readers.

New Age spirituality purports to promote change – its mantra is ‘transformation’ – but, in reality, it endorses the status quo. It preaches changing oneself to accept the world as it is. New Agers are too busy with their affirmations and introspections to do anything like take direct action. Indeed, in some books the advice to unleash one’s inner goddess turns out to be little more than to bring back the old ‘domestic goddess’. Using myth as one’s personal charter is nothing new (as we saw in Chapter 3), but when Alexander the Great chose Achilles, the psychopathic hero of Homer’s Iliad, to revere and emulate, he did so with action in mind. Alexander used classical myth as his ‘life coach’ and changed the world. New Agers use classical myth to ensure that the spirit is soothed, the horoscope reassuring, and the house clean, but the world stays the same.

Schedule family meetings. You wouldn’t expect your car to run without periodic refueling and maintenance, yet we expect our family unit to run without regular checkups. The most enthusiastic endorsement for family meetings comes from parents and children who have experienced them. One teenager told us, “It’s a great way to make sure tensions never build up. We sit around and talk about family activities, chores, who wants to do what, who wants to trade off what, who’s bothered by what.” His mother added, “It’s a time for all of us to think creatively about what we need for ourselves and how we can be supportive of each other.

Being solemn has almost nothing to do with being serious, but on the other hand, you can't go on being adolescent forever, unless you are in the performing arts, and anyhow most people can't tell the difference. In fact, though Americans talk a great deal about the virtue of being serious, they generally prefer people who are solemn over people who are serious. In politics, the rare candidate who is serious is easily overwhelmed by one who is solemn. This is probably because it is hard for most people to recognize seriousness, which is rare, especially in politics, but comfortable to endorse solemnity, which is as commonplace as jogging. Jogging is solemn. Poker is serious. Once you grasp that distinction, you are on your way to enlightenment.

Marina Orlova was hooked on my quote about women not owing men. I scrolled through her posted paintings and recalled a Slovak friend once commenting on a guy wanna-be a great painter, something like this: "Aaano, on bol profesionalnym maljiarom na Slovensku, maloval tam pice a hakove krize po stenach". He meant graffiti, but I hesitate to translate it in detail for it may sound too rough. Another thought is about surreal, sometimes spurious aesthetics mixed with hinted or daring sexuality, which Marina Orlova endorses, deliberately or not, in line of her claimed profession. The posts call to mind The Cook, the Thief, His Wife & Her Lover or even Titus Andronicus. No wonder, thousands of bozos are attracted to her internet activity because ..., well, the woman is hot.

As it turned out, Sharpe was right. Cooperation succumbed to market forces, but even more to the war waged on it by the business classes. By 1887 the latter were determined to destroy the Knights, with their incessant boycotts, their strikes (sometimes involving hundreds of thousands), their revolutionary agitation, and their labor parties organized across the country. In the two years after the infamous Haymarket bombing in Chicago and the Great Upheaval of 1886, in which 200,000 trade unionists across the country went on a four-day-long strike for the eight-hour day but in most cases failed—partly because Terence Powderly, the leader of the Knights, who had always disliked strikes, refused to endorse the action and encouraged the Knights not to participate—capitalist repression swept the nation. Joseph Rayback summarizes: The first of the Knights’ ventures to feel the full effect of the post-Haymarket reaction were their cooperative enterprises. In part the very nature of such enterprises worked against them. The successful ventures became joint-stock corporations, the wage-earning shareholders and managers hiring labor like any other industrial unit. In part the cooperatives were destroyed by inefficient managers, squabbles among shareholders, lack of capital, and injudicious borrowing of money at high rates of interest. Just as important was the attitude of competitors. Railroads delayed the building of tracks, refused to furnish cars, or refused to haul them. Manufacturers of machinery and producers of raw materials, pressed by private business, refused to sell their products to the cooperative workshops and paralyzed operations. By 1888 none of the Order’s cooperatives were in existence.170

The irony is that scientists are much less certain about what they say than politicians, policy makers, and pundits. The certainty of the kind you see in the face of a politician declaiming on tax increases or hear in the voice of a commentator condemning or endorsing a foreign policy decision, or the certainty you detect in the words of an op-ed writer pontificating on one thing or another—I used to think that they arrived at their certainty after considering an issue in great depth and finding that the evidence fell overwhelmingly in favor of a specific position. You must think me naïve ever to have thought this way. But I did. I used to think that a good argument was the midwife to certainty. If, as I now believe, it is the wish that fathers the thought, then certainty is the lingering imprint of a wish on thoughts and arguments, like DNA retained in progeny, acting invisibly but with visible effects.

Now, let me preface this story with the following: If you think that I am in any way endorsing cultural appropriation by writing this, you should just stop reading. I swear to Goddess,* if I hear about any one of you reading this passage and deciding, “Okay, yeah, great, the moral of this story is that Jacob thinks it’s awesome for white people to dress up as Native Americans for Halloween, so I’m gonna go do that,” I will use the power of the internet to find out where you live and throw so many eggs at your house that it becomes a giant omelet. Or if you’re vegan, I will throw so much tofu at your house that it becomes a giant tofu scramble. The point of this passage is not that white people should dress their children as Native Americans for Halloween. That’s basically the opposite of the point here. Capisce? All that being said, it was 1997. I was six years old and hadn’t quite developed my political consciousness about cultural appropriation or the colonization of the Americas and subsequent genocide of Native American people at the hands of white settlers yet. I also didn’t know multiplication, so I had some stuff to work on. What I did know was that Pocahontas was, by far, the most badass Disney princess. Keep in mind that Disney’s transgender-butch-lesbian masterpiece Mulan wasn’t released until a year later, or else I would’ve obviously gone with that (equally problematic) costume.

There is a third premise of the recovery movement that I do endorse enthusiastically: The patterns of problems in childhood that recur into adulthood are significant. They can be found by exploring your past, by looking into the corners of your childhood. Coming to grips with your childhood will not yield insight into how you became the adult you are: The causal links between childhood events and what you have now become are simply too weak. Coming to grips with your childhood will not make your adult problems go away: Working through the past does not seem to be any sort of cure for troubles. Coming to grips with your childhood will not make you feel any better for long, nor will it raise your self-esteem. Coming to grips with childhood is a different and special voyage. The sages urged us to know ourselves, and Plato warned us that the unexamined life is not worth living. Knowledge acquired on this voyage is about patterns, about the tapestry that we have woven. It is not knowledge about causes. Are there consistent mistakes we have made and still make? In the flush of victory, do I forget my friends—in the Little League and when I got that last big raise? (People have always told me I'm a good loser but a bad winner.) Do I usually succeed in one domain but fail in another? (I wish I could get along with the people I really love as well as I do with my employers.) Does a surprising emotion arise again and again? (I always pick fights with people I love right before they have to go away.) Does my body often betray me? (I get a lot of colds when big projects are due.) You probably want to know why you are a bad winner, why you get colds when others expect a lot of you, and why you react to abandonment with anger. You will not find out. As important and magnetic as the “why” questions are, they are questions that psychology cannot now answer. One of the two clearest findings of one hundred years of therapy is that satisfactory answers to the great “why” questions are not easily found; maybe in fifty years things will be different; maybe never. When purveyors of the evils of “toxic shame” tell you that they know it comes from parental abuse, don't believe them. No one knows any such thing. Be skeptical even of your own “Aha!” experiences: When you unearth the fury you felt that first kindergarten day, do not assume that you have found the source of your lifelong terror of abandonment. The causal links may be illusions, and humility is in order here. The other clearest finding of the whole therapeutic endeavor, however, is that change is within our grasp, almost routine, throughout adult life. So even if why we are what we are is a mystery, how to change ourselves is not. Mind the pattern. A pattern of mistakes is a call to change your life. The rest of the tapestry is not determined by what has been woven before. The weaver herself, blessed with knowledge and with freedom, can change—if not the material she must work with—the design of what comes next.

Transgression has been embraced as a virtue within Western social liberalism ever since the 60s, typically applied today as it is in bell hooks’ Teaching to Transgress. So elevated has the virtue of transgression become in the criticism of art, argued Kieran Cashell, that contemporary art critics have been faced with a challenge: ‘either support transgression unconditionally or condemn the tendency and risk obsolescence amid suspicions of critical conservatism’ as the great art critic Robert Hughes often was. But, Cashell wrote, on the value placed upon transgression in contemporary art: ‘In the pursuit of the irrational, art has become negative, nasty and nihilistic.’ Literary critic Anthony Julius has also noted the resulting ‘unreflective contemporary endorsement of the transgressive’. Those who claim that the new right-wing sensibility online today is just more of the same old right, undeserving of attention or differentiation, are wrong. Although it is constantly changing, in this important early stage of its appeal, its ability to assume the aesthetics of counterculture, transgression and nonconformity tells us many things about the nature of its appeal and about the liberal establishment it defines itself against. It has more in common with the 1968 left’s slogan ‘It is forbidden to forbid!’ than it does with anything most recognize as part of any traditionalist right. Instead of interpreting it as part of other right-wing movements, conservative or libertarian, I would argue that the style being channelled by the Pepe meme-posting trolls and online transgressives follows a tradition that can be traced from the eighteenth-century writings of the Marquis de Sade, surviving through to the nineteenth-century Parisian avant-garde, the Surrealists, the rebel rejection of feminized conformity of post-war America and then to what film critics called 1990s ‘male rampage films’ like American Psycho and Fight Club.

Kill the fears before they endorse your failures. When you attempt to stop the terrorist at the time he's at work, you are too late!

After all, doesn’t part of philately’s attraction lie in the grip it holds on us? It is our eagerness to locate and acquire and add to our albums that testifies to our commitment to the hobby. If we weren’t obsessed with stamps, we’d limit our engagement with them to the mailing of an occasional letter, and find other uses for our time and money. We praise a book by stating that we couldn’t put it down. So what sort of endorsement is it to say of our stamp albums that we can put them down whenever we wish, and indeed stay away from them for days or weeks on end? I would contend that it’s a great virtue. And I’d bolster the argument by pointing to some other activities that can’t be so easily neglected.

A leader continuously communicates the benefits of an ever-changing organization. A leader endorses an organization that is continuously reinventing itself to higher and higher levels of productivity and innovation.

Material wellbeing, and measures of it—GDP, personal income, and consumption—have recently received a bad press. Spending more, we are often told, does not bring us better lives, and religious authorities regularly warn against materialism. Even among those of us who endorse economic growth, there are many critics of GDP as it is currently defined and measured. GDP excludes important activities, such as services by homemakers; it takes no account of leisure; and it often does a poor job of measuring those things that are included. It also includes things that arguably should be excluded, like the cost of cleaning up pollution or building prisons or commuting. These “defensive” expenditures are not good in and of themselves but are regrettably necessary to enable things that are good.4 If crime goes up, and we spend more on prisons, GDP will be higher. If we neglect climate change, and spend more and more on cleaning up and repairing after storms, GDP will go up, not down; we count the repairs but ignore the destruction.

Being an evangelical [religiously understood] does not lead one to enthusiastically support border walls with Mexico; favoring Christian nationalism does. Being an evangelical does not seem to sour Americans’ attitudes toward stronger gun control legislation; endorsing Christian nationalism does. Being an evangelical was not an important predictor of which Americans voted for Donald Trump in 2016; supporting Christian nationalism was.

After the CCP gained power, it sealed China off from information beyond its borders, and imposed a wholesale negation of China’s traditional moral standards. The government’s monopoly on information gave it a monopoly on truth. As the center of power, the party Center was also the heart of truth and information. All social science research organs endorsed the validity of the Communist regime; every cultural and arts group lavished praise on the CCP, while news organs daily verified its wisdom and might. From nursery school to university, the chief mission was to inculcate a Communist worldview in the minds of all students. The social science research institutes, cultural groups, news organs, and schools all became tools for the party’s monopoly on thought, spirit, and opinion, and were continuously engaged in molding China’s youth. People employed in this work were proud to be considered “engineers of the human soul.

After the CCP gained power, it sealed China off from information beyond its borders, and imposed a wholesale negation of China’s traditional moral standards. The government’s monopoly on information gave it a monopoly on truth. As the center of power, the party Center was also the heart of truth and information. All social science research organs endorsed the validity of the Communist regime; every cultural and arts group lavished praise on the CCP, while news organs daily verified its wisdom and might. From nursery school to university, the chief mission was to inculcate a Communist worldview in the minds of all students. The social science research institutes, cultural groups, news organs, and schools all became tools for the party’s monopoly on thought, spirit, and opinion, and were continuously engaged in molding China’s youth. People employed in this work were proud to be considered “engineers of the human soul.” In this thought and information vacuum, the central government used its monopoly apparatus to instill Communist values while criticizing and eradicating all other values. In this way, young people developed distinct and intense feelings of right and wrong, love and hate, which took the shape of a violent longing to realize Communist ideals. Any words or deeds that diverged from these ideals would be met with a concerted attack. The party organization was even more effective at instilling values than the social science research institutes, news and cultural organs, and schools. Each level of the party had a core surrounded by a group of stalwarts, with each layer controlling the one below it and loyal to the one above. Successive political movements, hundreds and thousands of large and small group meetings, commendation ceremonies and struggle sessions, rewards and penalties, all served to draw young people onto a single trajectory. All views diverging from those of the party were nipped in the bud.

It is a great mistake to suppose that the law of giving the tenth to God is merely Levitical. ‘Search and look’ for yourselves, and you will find that it is, like the Sabbath, a far older rule, running all through the Bible,[1] and endorsed, not abrogated, by Christ Himself. For, speaking of tithes, He said, ‘These ought ye to have done, and not to leave the other undone.’ To dedicate the tenth of whatever we have is mere duty; charity begins beyond it; free-will offerings and thank-offerings beyond that again.

Amidst the wreckage of these implausible suggestions, an alternative has recently emerged—that Lewis was shaped by what the great English seventeenth-century poet John Donne called “the Heptarchy, the seven kingdoms of the seven planets.” And amazingly, this one seems to work. The idea was first put forward by Oxford Lewis scholar Michael Ward in 2008.[618] Noting the importance that Lewis assigns to the seven planets in his studies of medieval literature, Ward suggests that the Narnia novels reflect and embody the thematic characteristics associated in the “discarded” medieval worldview with the seven planets. In the pre-Copernican worldview, which dominated the Middle Ages, Earth was understood to be stationary; the seven “planets” revolved around Earth. These medieval planets were the Sun, the Moon, Mercury, Venus, Mars, Jupiter, and Saturn. Lewis does not include Uranus, Neptune, and Pluto, since these were only discovered in the eighteenth, nineteenth, and twentieth centuries, respectively. So what is Lewis doing? Ward is not suggesting that Lewis reverts to a pre-Copernican cosmology, nor that he endorses the arcane world of astrology. His point is much more subtle, and has enormous imaginative potential. For Ward, Lewis regarded the seven planets as being part of a poetically rich and imaginatively satisfying symbolic system. Lewis therefore took the imaginative and emotive characteristics which the Middle Ages associated with each of the seven planets, and attached these to each of the seven novels as follows: The Lion, the Witch and the Wardrobe: Jupiter Prince Caspian: Mars The Voyage of the “Dawn Treader”: the Sun The Silver Chair: the Moon The Horse and His Boy: Mercury The Magician’s Nephew: Venus The Last Battle: Saturn For example, Ward argues that Prince Caspian shows the thematic influence of Mars.[619] This is seen primarily at two levels. First, Mars was the ancient god of war (Mars Gradivus). This immediately connects to the dominance of military language, imagery, and issues in this novel. The four Pevensie children arrive in Narnia “in the middle of a war”—“the Great War of Deliverance,” as it is referred to later in the series, or the “Civil War” in Lewis’s own “Outline of Narnian History.

Masstige, the blend of mass and prestige, is now cool. It’s been called the democratization of fashion, which is true in a sense—it’s great that the work of talented designers is able to reach a larger audience, and that customers are able to buy into that dream at affordable prices. Still, the overwhelming enthusiasm for masstige reminds me of the concept of “poptimism,” usually applied to music criticism. Once, only “authentic,” non-manufactured songs were considered worthy of critical discourse. Now, there’s an enthusiasm for top 40 hits, which is a welcome turn of events, but sometimes overshoots the mark and becomes a blanket endorsement of anything popular. More fashion, even if it’s more affordable and widely available, isn’t always an unqualified win for democracy.

In Confessions of a Justified Sinner James Hogg is neither identified with, nor overwhelmed by, the darkness of the universe, nor does he suffer from hatred or despair. He sees the cause of Wringhim's disintegration as an inner weakness which chooses to identify with false doctrine. Since Wringhim lives in illusion, he is easy meat for a master practitioner of it. Hogg himself, on the other hand, is confident of his personal wholeness. He repudiates extreme doctrine from a basis of robust common sense, and his recognition of the power of the diabolical sublime does not endanger his own sense of solid worth. He retains a forthright good-will which shows itself in cheerful endorsement of those characters in the book who accept life and enjoy themselves.

Insufficient hope. Please deposit more faith to make a withdrawal. - Those dark feelings might not be so dark. They might actually mean something. They may be a flashing red warning: “Do that other thing.” Or “Don’t settle here forever.” - It’s okay to take a risk on your own, and dream big. - God endorses your dissatisfaction with the world’s self-concept package: “Large, with a side of self-doubt and a sprinkle of guilt". - Find the fire. Our twenties can be an anesthesia — they can numb us to pain and motivation. If we can stop the morphine drip of despondency, we will find that our unbearable existential angst is not a doom — it is the pain of depressurization, rising out of the depths.  - God does not expect you to be a Wall Street executive. God does not wish you were making six figures. God does not wish you had a happy-go-lucky personality. God does not wish you would just “Get yourself together already!” You can depend on Him for love, affirmation, affection, correction, a guiding hand, and His never-forsaking care. Breathe. - The possibilities for embarrassment and greatness exist in the same space. - Everything passes. Nobody gets anything for keeps. And that’s how we’ve got to live. Appreciate the moment, every loved one. here now.

Pope Gregory IX endorsed the accusations of Nicolas Donin: If what is said about the Jews of France and of the other lands is true, no punishment would be sufficiently great or sufficiently worthy of their crime. For they, so we have heard, are not content with the Old Law which God gave to Moses in writing; they even ignore it completely, and affirm that God gave another Law which is called “Talmud.” . . . In this is contained matter so abusive and so unspeakable that it arouses shame in those who mention it and horror in those who hear it. Wherefore . . . this is said to be the chief cause that holds the Jews obstinate in their perfidy.24 Several decades later his words

In Greek, the most significant area to which these curricula were reduced was the rudiments of Aristotelian logic. It is possible, for instance, to discern a major structural change in the medical curriculum in Alexandria toward the end of the sixth century, perhaps as a reaction to the decline of philosophical instruction in that last remaining center of Greek philosophical studies. ...The theological applications of philosophy in Greek patristic literature, by contrast, were many and longevous, though clearly harnessed to their theological, apologetic, and polemical goals rather than free philosophical discourse. In Syriac Christianity, as in Greek, there is a similar development of a logical curriculum, except that it was rather shorter: The Sasanian rulers actively endorsed a translation culture that viewed the transferral of Greek texts and ideas into Middle Persian as the “restitution” of an Iranian heritage that was allegedly pilfered by the Greeks after the campaigns of Alexander the Great.17 It was this cultural context, and the atmosphere of open debate fostered most energetically by Chosroes I Anushirwan (ruled 531–78), that must have prompted the Greek philosophers to seek refuge in his court after Justinian’s 529 edict prohibited them from teaching.

Enron. One: The firm endorsed Enron’s asset-light strategy. In a 1997 edition of the Quarterly, consultants wrote that “Enron was not distinctive at building and operating power stations, but it didn’t matter; these skills could be contracted out. Rather, it was good at negotiating contracts, financing, and government guarantee—precisely the skills that distinguished successful players.” Two: The firm endorsed Enron’s “loose-tight” culture. Or, more precisely, McKinsey endorsed Enron’s use of a term that came straight out of In Search of Excellence. In a 1998 Quarterly, the consultants peripherally praised Enron’s culture of “[allowing executives] to make decisions without seeking constant approval from above; a clear link between daily activities and business results (even if not a P&L); something new to work on as often as possible.” Three: The firm endorsed Enron’s use of off–balance-sheet financing. In that same 1997 Quarterly, the consultants wrote that “the deployment of off–balance-sheet funds using institutional investment money fostered [Enron’s] securitization skills and granted it access to capital at below the hurdle rates of major oil companies.” McKinsey heavyweight Lowell Bryan—godfather of the firm’s financial institutions practice—put it another way: “Securitization’s potential is great because it removes capital and balance sheets as constraints on growth.” Four: The firm endorsed Enron’s approach to “atomization.” In a 2001 Quarterly, the consultants wrote: “Enron has built a reputation as one of the world’s most innovative companies by attacking and atomizing traditional industry structures—first in natural gas and later in such diverse businesses as electric power, Internet bandwidth, and pulp and paper. In each case, Enron focused on the business sliver of intermediation while avoiding the incumbency problems created by a large asset base and vertical integration.

A doctor walks into a bank. Preparing to endorse a check, he pulls a rectal thermometer out of his shirt pocket and tries to write with it. Realizing his mistake, he looks at the thermometer with annoyance and says, “Well, that’s great, just great... some asshole’s got my pen.

An incident which meant a great deal to Diana took place in that same hospital away from the cameras, smiling dignitaries and the watchful public. The drama began uneventfully three days earlier in a back yard in Balderton, a village near Newark when housewife Freda Hickling collapsed with a brain haemorrhage. When Diana first saw her behind the screens in the intensive care unit she was on a life-support system. Her husband Peter sat with his wife, holding her hand. Diana, who was visiting patients in the hospital, had been already been told by the consultant that there was little hope of recovery. She quietly asked Peter if she should join him. For the next two hours she sat holding the hands of Peter and Freda Hickling before the specialist informed Peter that his wife was dead. Diana then joined Peter, his stepson Neil and Neil’s girlfriend Sue in a private room. Sue, who was so shocked at seeing Freda Hickling on a life-support machine, did not recognize Diana at first, vaguely thinking she was someone from television. “Just call me Diana,” said the Princess. She chatted about everyday matters; the size of the hospital, Prince Charles’s arm and asked about Neil’s forestry business. Eventually Diana decided that Peter could do with a large gin and asked her detective to find one. When he failed to reappear, the Princess successfully found one herself. Peter, a 53-year-old former council worker, recalls: “She was trying to keep our spirits up. For somebody who didn’t know anything about us she was a real professional at handling people and making quick decisions about them. Diana did a great job to keep Neil calm. By the time we left he was chatting to Diana as though he had known her all his life and gave her a kiss on the cheek as we walked down the steps.” His sentiments are endorsed by his stepson, Neil. He says: “She was a very caring, understanding person, somebody you can rely on. She understood about death and grief.

The Huge Artifice: an interim assessment Enough of this great work has now appeared For sightings to be taken, the ground cleared, Though the main purpose - what it's all about In the thematic sense - remains in doubt. We can be certain, even at this stage, That seriousness adequate to engage Our deepest critical concern is not To be found here. First: what there is of plot Is thin, repetitive, leaning far too much On casual meetings, parties, fights and such, With that excessive use of coincidence Which betrays authorial inexperience. We note, besides these evident signs of haste, A great deal in most questionable taste: Too many sex-scenes, far too many coarse Jokes, most of which have long lost all their force. It might be felt that, after a slow start, Abundance incident made amends for art, But the work's 'greatness' is no more than size, While the shaping mind, and all that implies, Is on a trivial scale, as can be guessed From the brash nature of the views expressed By a figure in an early episode, who Was clearly introduced in order to Act as some kind of author-surrogate, Then hastily killed off - an unfortunate Bid to retrieve a grave strategic lapse. More damaging than any of this, the gaps In sensitivity displayed are vast. Concepts that have not often been surpassed For ignorance or downright nastiness - That the habit of indifference is less Destructive than the embrace of love, that crimes Are paid for never or a thousand times, That the gentle come to grief - all these are forced Into scenes, dialogue, comment, and endorsed By the main action, manifesting there An inhumanity beyond despair. One final point remains: it has been urged That a few characters are not quite submerged In all this rubbish, the they can display Reason, justice and forethought on their day, And that this partly exculpates the mind That was their author. Not at all. We find Many of these in the history of art (So this reviewer feels), who stand apart, Who by no purpose but their own begin To struggle free from a base origin.

Although life urges to endorse, And yet you still have to strive, There lies within you great force That makes you get up and thrive.

Writing on this subject in 1904 Freud gave the reason for our unshakable conviction of freedom of choice. He remarked that it is far stronger with trivial decisions than with weighty ones; with the latter we commonly feel that our inner nature compels us, that we really have no alternative. With the former, however, for example the arbitrary choice of a number, we discern no motive and therefore feel it is an uncaused act on the part of our ego. If we now subject the example to a psycho-analysis we discover that the choice has after all been determined, but this time the motive is an unconscious one. We actually leave the matter to be decided by our unconscious mind and then claim the credit for the outcome. If unconscious motivation is taken into account, therefore, the rule of determinism is of general validity. Freud never wavered in this attitude and all his researches into the workings of the mind are entirely based on a belief in a regular chain of mental events. He would have endorsed the views of the great anthropologist Tylor that 'the history of mankind is part and parcel of the history of Nature, that our thoughts, will and actions accord with laws as definite as those which govern the motion of the waves'. When enumerating the essential elements of psycho-analytical theory, in 1924, he included 'the thorough-going meaningfulness and determinism of even the apparently most obscure and arbitrary mental phenomena.

Initial Contact Script Good morning__________, this is__________from__________. The reason I'm calling you today specifically is so I can stop by and tell you about our new__________ program that increases__________. I'm sure that you, like__________, are interested in__________. (Positive response). That's great__________; let's get together. How's__________? Third-Party Endorsement Script Good morning__________, this is__________ from__________. (Insert your brief commercial on your company.) The reason I'm calling you today specifically is that we've just completed working on a major project for__________, which was extremely successful in increasing__________. What I'd like to do is stop by next__________to tell you about the success I had at__________. How's__________? Follow-Up Script Good morning__________, this is__________ from__________. A number of weeks ago I contacted you, and you asked me to call you back today to set up an appointment. Would__________ be good for you? About the Author STEPHAN SCHIFFMAN is president of D.E.I.

Humans’ living essence is humanity. Without humanity, it is something else other than human.” Five Qualities *** Respect, Love, Truth, Justice, and Humanity; Respect: Consider others better than you Love: Care and sacrifice without expectation Truth: Courage to face, or bear, and fight lies Justice: The belief in equality without distinctions Humanity: Empathy, sympathy, morality, and tolerance Whenever you reap such qualities in your character, indeed, you will sow peace and harmony without meetings, resolutions, and wars. I am not representative of any state; however, I am representative of humanity, justice, love, and peace.” “My religion is humanity, my thought of school is humanity; I breathe in humanity, I breathe out humanity, and humanity is my destination. That’s why I am on this blue planet.” “Only humanity describes and endorses humans: the great creatures upon other creatures; otherwise, it stays the worst of all.” “My knowledge, love, and humanity are my flowery missiles; I drop them vertically on others’ minds; they build a bridge of harmony and peace.” “Living and thinking for yourself is not a remarkable life nor valuable for humanity. It is an undeclared death of oneself. A life devoted to others creates relations, friendship, love, and unity in societies and their inhabitants to make life colorful.” “If the original stays without originality, then it is no longer original; similarly, the human empty of humanity remains inhuman.” “I represent humanity and love, not evil and hatred.

It’s not going to come as any great surprise to red pill men that the red pill life isn’t all roses. We enjoy the freedom that comes with it; the escape from chivalry, hypergamy and other artifacts of gynocentrism. We enjoy the fact that we are not bound to knee-jerk white knighting and slobbering endorsement of whatever glory du jour is being lavished on women because they can tie their shoes as well as a man. Most of us know that we will never, or at least never again, face the perils of family court and that we won’t be sweating the bills to support women who think that showing up with a vagina is the only requirement they have in a relationship. Even those of us in relationships, if our red pill dosage is sufficient, never worry about the hysterical wrath of a woman scorned, and we don’t bother ourselves satisfying a woman’s childish demands. We are perfectly prepared to invite her to seek that kind of satisfaction elsewhere, from someone else self-loathing enough to bend to that kind of infantile pressure. We don’t sleep on sofas because a woman is displeased, and we don’t retreat into a doghouse for anyone. In short, as far as lives go, it’s a pretty good one.

Anytime we could, we played basketball. Even the smallest town had a high school gym, and if there wasn’t time for a proper game, Reggie and I would still roll up our sleeves and get in a round of H-O-R-S-E while waiting for me to go onstage. Like any true athlete, he remained fiercely competitive. I sometimes woke up the day after a game of one-on-one barely able to walk, though I was too proud to let my discomfort show. Once we played a group of New Hampshire firefighters from whom I was trying to secure an endorsement. They were standard weekend warriors, a bit younger than me but in worse shape. After the first three times Reggie stole the ball down the floor and went in for thunderous dunks, I called a time-out. “What are you doing?” I asked. “What?” “You understand that I’m trying to get their support, right?” Reggie looked at me in disbelief. “You want us to lose to these stiffs?” I thought for a second. “Nah,” I said. “I wouldn’t go that far. Just keep it close enough that they’re not too pissed.” Spending time with Reggie, Marvin, and Gibbs, I found respite from the pressures of the campaign, a small sphere where I wasn’t a candidate or a symbol or a generational voice or even a boss, but rather just one of the guys. Which, as I slogged through those early months, felt more valuable than any pep talk. Gibbs did try to go the pep-talk route with me at one point as we were boarding another airplane at the end of another interminable day, after a particularly flat appearance. He told me that I needed to smile more, to remember that this was a great adventure and that voters loved a happy warrior. “Are you having any fun?” he asked. “No,” I said. “Anything we can do to make this more fun?” “No.” Sitting in the seat in front of us, Reggie overheard the conversation and turned back to look at me with a wide grin. “If it’s any consolation,” he said, “I’m having the time of my life.” It was—although I didn’t tell him that at the time. —

We can now apply our lessons from our discussion of multilevel selection: if there are two levels of selection operating on a moral rule, then the strength of the different selective pressures will be critical in determining which of the two is more influential. If cultural competition decreases or moderates, then we can expect INDIVIDUAL-level selection to be a much stronger determinant. An interesting hypothesis thus emerges: if cultural evolution is genuinely multilevel in this way, then in eras of decreased GROUP competition, public justification of a rule should be a much stronger force in a rule's selection as it is competing for individual agents' endorsement against alternative rules. On the other hand, in eras of intense inter-group competition, we should expect that rules are not well-aligned with the moral commitment of individuals, but which are selected at the group level, may predominate. This in turn, leads to another important point. In multilevel analysis, effective high-level GROUP selection inherently restraints lower-level INDIVIDUAL selection. There really is no point to invoking higher-level selection if it does not. In the evolution of cooperation literature, the point of invoking a GROUP-level selection is to restrain the success of INDIVIDUAL (selfish) agents so that within-group less adaptive, cooperative agents can thrive. A mammal can be seen as a case of GROUP-level selection, insofar as the possible strategies of individual cells are constrained by the adaptive needs of the GROUP (individual mammal). A cancer cell is precisely a part that has broken free of these restraints, and because of this threatens ultimately system collapse. We might say, in a rough and ready way, that restricting the social influence of INDIVIDUAL-level preferences (in which a rule's within group fitness is determined by its attractiveness to individuals) in order to secure system-wide functionality is precisely what GROUP selection accomplishes. If GROUP-level pressures are great, the rules will be less responsive to the aims of the INDIVIDUAL agents, and indeed significantly restricting their actions will be critical to the culture's success. When GROUP-level selection is strong, it is entirely appropriate to call a culture a 'superorganism.' In such a culture, rules will tend to be more restrictive, and public justification may be less important

Considerable educational effort has now and again been made to develop in students the ability to reason their ways through complex moral dilemmas, and to formulate morally enlightened choices as a result. But there is no evidence that, once having acquired such moral reasoning skills, these students will behave any better than their morally untutored peers when it comes to the willingness of the great human majority, when circumstance are “right,” to engage in state-authorized aggression and killing in wars, participation in judicial executions, perpetration of school and adult bullying, domestic abuse, endorsement of torture in the name of national security, depredation of the world's natural resources and biodiversity in the interests of human development and financial gain—a list that could be continued at some length. The moral bridge is a bridge that relatively few cross automatically and naturally, from morally reasoned judgement to moral conduct.

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And so Kompfner, with Pierce’s and Bill Baker’s endorsement, started making a list. “He went around the world at that time, in 1960, trying to find good people—that’s all he wanted, good people,” recalls Herwig Kogelnik. “And then he would try to persuade them to switch their disciplines to take on what he called ‘laser and optical communications research.

Thus in the earliest U.S. survey in 1982, 52 percent of the American public said that God was very important in their lives; in 2017, only 23 percent made this choice. In 1982, 83 percent of Americans described themselves as “a religious person”; in 2017, only 55 percent did so. Conversely, in 1982, only 16 percent of Americans said that they “never or practically never” attended religious services; in 2017, 35 percent said that. The decline of confidence in America’s religious institutions was particularly steep, perhaps in response to fundamentalist leaders’ uncritical endorsement of right-wing politicians: in 1982, 46 percent of Americans said that they had “a great deal” of confidence in their country’s religious institutions; in 2017, only 12 percent said this—only about a fourth as many as in 1982.

© INCARNATES I recommend that you should read these books too. ‘Minecraft Ninja’ series tells about the adventures of Steve and ‘Minecraft Agent’ series tells about the adventures of Jack. As this book is a clash of both these series, you will relate better tothe characters. It will help.☺ NINJA SERIES If you haven’t read the first FOUR books, grab THEM before starting this one. Otherwise, you’ll be confused. GRAB THEM FREE WITH KINDLE UNLIMITED SUBSCRIPTION OTHER SERIES BY ME AGENT SERIES GRAB THEM FREE WITH KINDLE UNLIMITED SUBSCRIPTION!! All rights reserved. No part of this work may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any informational storage and retrieval system, without the prior permission of the publisher. This book is in no way authorized by, endorsed by, or affiliated with Minecraft or its subsidiaries. All references to Minecraft and other trademarked properties are used in accordance with the Fair use of Doctrine and are not meant to imply that this book is a Minecraft product for advertising or other commercial purposes. TABLE OF CONTENTS Chapter 1 – History Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 DON’T WAIT ONE WORD Chapter 1 – History Before you go any further,Just to say thank you for purchasing this book, I want to give you a FREE gift, a great, adventurous and an action pack book for you.

more stiffly endorsed by Prime Minister Lyons, who expressed support for free speech to the extent that people didn’t use it to foment discontent.

Initial Contact Script Good morning _______, this is _______ from _______. The reason I’m calling you today specifically is so I can stop by and tell you about our new _______ program that increases _______. I’m sure that you, like _______, are interested in _______. (Positive response). That’s great, _______; let’s get together. How’s _______? Third-Party Endorsement Script Good morning _______, this is _______ from _______. (Insert your brief commercial on your company.) The reason I’m calling you today specifically is that we’ve just completed working on a major project for _______, which was extremely successful in increasing _______. What I’d like to do is stop by next _______ to tell you about the success I had at _______. How’s _______? Follow-Up Script Good morning _______, this is _______ from _______. A number of weeks ago I contacted you, and you asked me to call you back today to set up an appointment. Would _______ be good for you?

Our partners often try to convince us that our opponents are so evil—and the moment is so urgent—that to question the group’s tactics or refuse to endorse its strategies is to do a great disservice to the cause. This is “ends justify the means” thinking that we as Christians cannot accept. Under no circumstances should Christians blindly follow our partners or overlook immorality and bad tactics or strategies for the sake of the movement.

One piece of AI, called the generator, is instructed to create a deepfake showing, for example, Hillary Clinton endorsing Ron DeSantis. The generator is provided with sufficient raw data, including video footage and voice recordings of Clinton. It then uses the data to create an initial video. That video is passed to a different piece of AI, called the discriminator. The discriminator’s job is to sniff out counterfeits. When it looks at the generator’s first draft of the video, it can tell it’s a fake. So, the discriminator passes it back to the generator and basically says, “Fake news!” The generator looks at what tipped the discriminator off that the video was counterfeit, makes some changes to address those issues, and then sends it back to the discriminator for another evaluation. It fails the “sniff test” again, and the clip goes back to the generator for a third iteration. Rinse and repeat a million times or more. Finally, maybe on version 1,438,847, the discriminator looks at the video and says, in effect, “Holy cow! Hillary Clinton endorsed Ron DeSantis!

This saying of Nietzsche is well known: "Nicht fort sollst du dich pflanzen, sondern hinauf. Dazu helfe dir der Garten der Ehe." (Do not plant for the future but for the heights. May the garden of marriage help you in that.) It refers to the idea that today’s man is a mere form of transition whose only purpose is to prepare the birth of the "superman," being ready to sacrifice himself for him, and to withdraw at his arising. We have already done justice to the craze of the superman and this finalism that postpones the possession of an absolute meaning of existence to a hypothetical future humanity. But from the wordplay of Nietzsche’s saying, one can deduce the endorsement of a concept that marriage should serve to reproduce not "horizontally" (such is the meaning of fortpflanzen), simply breeding, but rather "vertically," toward the summit (hinauf pflanzen), elevating one’s own line. In fact, this would be the only higher justification of marriage and family. Today it is nonexistent, because of the objective existential situation of which we have spoken, and because of the processes of dissolution that have severed the profound ties that can spiritually unite the generations. Even a Catholic, Charles Peguy, had spoken of being a father as the "great adventure of modem man," given the utter uncertainty of what his own offspring may be, given the improbability that in our day the child might receive anything more than mere "life" from the father. I have already emphasized that it is not about having or not having that paternal quality, not only physical, that existed in the ancient family and that grounded his authority. Even if this quality were still present—and, in principle, one should assume that it could still be present in the differentiated man—it would be paralyzed by the presence of a refractory and dissociated material in the younger generation. As we have said, the state of the modem masses is by now such that, even if figures having the stature of true leaders were to appear, they would be the last to be followed. Thus one should not deceive oneself about the formation and education still possible for an offspring born in an environment like that of present society, even if the father were such in a more than legal sense.

Rowdy Scientist Sonnet Science is neither boastful nor bashful, Science stands dutybound, forever mindful. Science gives the final answer as a ray of hope, With all avenues exhausted to the last granule. Science is neither defensive nor offensive, Science can't afford such primitive prerogative. Transcending binary norms science acts whole, Defying the comfort of all corrosive narrative. Science is slave to none, science enslaves none, Science blooms from reason, endorsing curiosity. But don't ever confuse curiosity with cynicism, Curiosity brings understanding, cynicism apathy. Average scientists seek answers, Great scientist seeks questions. Submissive scientists chase solutions, I'm a Rowdy Scientist, give me problems!

What do these and other overlapping memberships tell us? First, they expose the incestuous nature of these globalist organizations. But moreover, they illustrate that these Round Table groups and international governance bodies are kindred organizations who share personnel and philosophical outlooks. They reveal the WEF’s deep roots in these older Round Table groups and suggest that the WEF is buttressed by them. They demonstrate that the Great Reset project is not an orphan but rather grew out of these older Round Table organizations and has their implicit endorsement—plus the backing of the UN, the World Bank, and the IMF, etc. Finally, these philosophical and organizational connections make clear that the Great Reset has been in the making for many years, if not decades.

As much as the Christian right of the twenty-first century is now fixated on abortion and sexual politics, the backlash against the efforts of the federal government to desegregate tax-exempt private schools is embedded in the movement’s DNA. The white evangelical attraction to Trump was not in spite of his extended birther crusade against Barack Obama, his racist outbursts in tweets and rallies, and his administration’s plans to eviscerate federal protection of racial minorities from discrimination in housing and education by eliminating their ability to show discrimination based on the disparate impact of a policy, as opposed to having to prove discriminatory intent. The Christian right movement was born out of grievance against civil rights gains for blacks, and a backlash against the government’s efforts to ensure those gains could endure. When Trump offers paeans to “religious freedom”—the very clarion call of the Bob Jones University defenders—or sloganeers “Make America Great Again,” he is sending a message that rings true for a movement driven by the rhetoric and organizing pioneered by Weyrich and Billings. Trump’s white evangelical admirers do not just see a leader who is making it safe to say Merry Christmas again, or holding the IRS back from penalizing pastors who endorse him from the pulpit. In Trump’s words and deeds, they see an idealized white Christian America before civil rights for people of color—and a meddling government—ruined it.

Focus on controlling what you can control, and don’t fret about the rest. Make your stuff as good as you possibly can make it, steward your gifts, refine your craft, and realize that you live in a world in which cream rises. He who is excellent in his work will stand before kings. Every truly great writer has a different story about how they rose up to cultural influence, but they all have one thing in common–they were truly great. Be faithful with what you have been given and God will bless it. Faithfulness and diligence please Him. No other critic matters. No other critic can remove that endorsement.

CONCLUSION: THE CENTRAL BANKER AS JUDGE This breakdown of the Ulysses/punch-bowl function of the Federal Reserve doesn’t mean that separating some of the Fed’s functions from the day-to-day of electoral politics is unnecessary in the face of deflationary, rather than inflationary, pressures. In fact, the very opposite could be true: if there is a partisan movement in favor of economic policies that could result in a deflationary spiral, we would face the Great Depression redux. Keeping the power to trigger such a consequence away from partisan politics seems like a desirable goal for the institutional design of central banks. But it also requires a different theoretical frame. It may be that the frame for independence is one that we already widely accept in society: judicial independence. The U.S. Constitution gives the federal judiciary life tenure and effective budgetary independence (that is, while they can’t print their own money or raise it independent of congressional appropriations, the Congress cannot constitutionally lower judicial salaries). The reason is so that, to the fullest extent possible, any determinations that favor politicians occur either because the law compels it or because the judge and the politician share the same worldview. The idea that the judge is currying favor with the politician in hopes of further appointment or out of fear of getting her salary removed are taken off the table. It’s not a perfect system, but it is one that most recognize as an important balance between democratic values (the politician gets to appoint the judges from the polity) and some degree technocratic, objective judgment (the judges decide the cases, not the politicians).26 The crisis and the reactions to unconventional monetary policy suggest that the Fed is often performing a delicate adjudicative function, not a simply technocratic one. The problem with the technocratic, Ulysses-contract view of central banking are the two fractured constituencies mentioned above. While most economists have endorsed the Fed’s approach to postcrisis monetary policy, the “technocratic” view has been far from uniform. And, again, the populists aren’t clearly clamoring for prosperity by way of inflation, contra that Ulysses/punch-bowl view. At least in a crisis, and arguably in other times as well, the central bank isn’t

the swamp thwarts Mike in both commercial endeavors (one wonders how amused the founders of the Great Dismal Swamp Company would be by the accounts of Mike's failed attempts to draw gold from the swamp bottom) and in his efforts to uphold chivalric tradition through the convention of the duel. The diabolical swamp subverts both efforts to amass material wealth and attempts to defend and uphold personal honor endorsed by a carefully created and defensively maintained system of public honor; thus Kennedy, for all his seeming insouciance, establishes the swamp as anathema to both the mercantile and the poetic aspects of the created Southern self.

This notion—that for most of humankind, concern about the environment came only after their basic material needs were met—stuck with me. Years later, as a community organizer, I helped mobilize public housing residents to press for the cleanup of asbestos in their neighborhood; in the state legislature, I was a reliable enough “green” vote that the League of Conservation Voters endorsed me when I ran for the U.S. Senate. Once on Capitol Hill, I criticized the Bush administration’s efforts to weaken various anti-pollution laws and championed efforts to preserve the Great Lakes. But at no stage in my political career had I made environmental issues my calling card. Not because I didn’t consider them important but because for my constituents, many of whom were working-class, poor air quality or industrial runoff took a backseat to the need for better housing, education, healthcare, and jobs.

Indeed, King said in the same speech, without actually endorsing communism, that, nonetheless, "Communism is a judgement against the US way of life; against its materialism, against the poverty it tolerates in the face of great wealth, against its constant insistence on war, and against our failure to make democracy real and follow through on the revolutions that we initiated." As he explained, "[I]t is a sad fact that because of comfort, complacency, a morbid fear of communism, our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the anti-revolutionaries." This is undeniably true.

The Nation of Islam is the best known Black Muslim group, though its actual numbers may be no more than 100,000. However, many blacks who are not, themselves, Muslims have great respect for the group’s leader, Louis Farrakhan. Users of the Internet arm of Black Entertainment Television, BET.com, chose him as the black “person of the year” for 2005. Mr. Farrakhan was elected over Oprah Winfrey, then-Senator Barack Obama, Robert L. Johnson, who started BET, and the victims of Hurricane Katrina. “An overwhelming percentage of our users agreed that Minister Farrakhan made the most positive impact on the Black community over the past year,” explained a BET spokesman. What did Mr. Farrakhan do to deserve that honor? He received heavy news coverage twice that year. Once was when he promoted the theory that whites blew up the New Orleans levees to destroy black neighborhoods. The other was when he organized a “Millions More Movement” on the National Mall to celebrate the tenth anniversary of the Million Man March. On that occasion, Michael Muhammad, National Youth Minister for the Nation of Islam declaimed: “We want to say to our young brothers of the Crips and the Bloods that we are one family. The real enemy doesn’t wear blue, but white, even when he’s butt naked.” Ayinde Baptiste of the Nation of Islam added: “We are at war here in America. . . . We need soldiers now. We need black male soldiers, we need black feminist soldiers, we need Crips and Bloods soldiers . . . soldiers in the prisons, soldiers in the streets.” The Congressional Black Caucus endorsed the event, and five black congressmen attended it.

Two years after winning the divisive 1968 election, President Richard Nixon, a Republican, declared that “the environment,” “the great question of the ’70s,” was a “cause beyond party and beyond factions.” The Clean Air Act of that year, which set up U.S. emissions regulations, was one of the world’s first general air-quality laws, more stringent and comprehensive than any of its predecessors. Congress passed it overwhelmingly: 73–0 in the Senate, 374–1 in the House of Representatives. Business generally endorsed the legislation; the smog blanketing U.S. cities was obviously harmful and obviously in need of control.

Forgiveness pictures and endorses one's purity and beauty of character and conduct; which defines the human's humanity and greatness.

Only humanity describes and endorses humans the great creature upon other creatures; otherwise, it stays the worst of all.

In Confessions of a Justified Sinner James Hogg is neither identified with, nor overwhelmed by, the darkness in the universe, nor does he suffer from hatred or despair. He sees the cause of Wringhim's disintegration as an inner weakness which chooses to identify with false doctrine. Since Wringhim lives in illusion, he is easy meat for a master practitioner of it. Hogg himself, on the other hand, is confident of his personal wholeness. He repudiates extreme doctrine from a basis of robust common sense, and his recognition of the power of the diabolical sublime does not endanger his own sense of solid worth. He retains a forth-right good-will which shows itself in cheerful endorsement of those characters in the book who accept life and enjoy themselves.

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