Group Of 4 Quotes

The big question was, what all was this society up to? They’d certainly been in and out of his office, as well as accidently running into him all around town. Had he inadvertently missed what this group of ladies knew? And worse yet, had he given himself away?

There are times in a person's life when he or she must make a choice to believe. I choose to believe the sun will rise tomorrow. I also choose to believe that if you go to bed hungry you will wake up ready to eat. I've met a group of men in a faraway country who choose to believe that if you stand on a tree stump for an hour you will gain sympathy for trees. I am already quite sympathetic to trees, so I choose to think they are bonkers.

We're so special, when you look in the dictionary under short bus, there's a group picture of us,'' Stevie Rae said, sounding weak but definately alive.

A writer, like a sheriff, is the embodiment of a group of people and without their support both are in a tight spot.

We have had word that some political groups are calling for the forced abdication of Emperor Kaito.

1. Write every day 2. Write what interests you. 3. Write for the child inside of you. (Or the adult, if you are writing adult books.) 4. Write with honest emotion 5. Be careful of being facile 6. Be wary of preaching 7. Be prepared for serendipity Finally I would remind you of something that Churchill told a group of school boys: "Never give up. Never give up. Never, never, never give up.

No enemies had ever taken Ankh-Morpork. Well technically they had, quite often; the city welcomed free-spending barbarian invaders, but somehow the puzzled raiders found, after a few days, that they didn't own their horses any more, and within a couple of months they were just another minority group with its own graffiti and food shops.

I stared. "Canadian Satanists? You're sending me to a group of Canadian Satanists?

I think I snapped a wheel at some point tonight. Or at the very least stepped over into the realm of Rod Serling’s Twilight Zone. (Cassandra) How do you mean? (Wulf) Well, let’s see…It’s only eleven o’clock and tonight I have gone to a club that seems to be owned by shape-shifting panthers, where a group of vampire hit men and one possible god attacked me. Went home only to be attacked again by said hit men, god, and then a dragon. Had a Dark-Hunter save me. My bodyguard my or may not be in the service of a goddess and now I just met a sleep spirit. Hell of a day, huh? (Cassandra)

Jason had never really considered how important Leo's sense of humor was to the group. Even when things were super serious, they could always depend on Leo to lighten things up. Now, it felt like the whole team had dropped anchor

A group of winged monkeys threw it at me.” Ariella crossed her arms and glared, and I had an odd moment of déjà vu. “On my last watch, we passed an orchard on the banks, and there were at least a dozen monkeys living there, staring down at us. I threw a rock at them and they...threw things back. And not just food items, either.” She blushed with embarrassment and glowered, daring me to laugh. “So you'd better eat that before I stuff something else down your throat, and it won't be a banana.

Both Jamie and Claudia had acquired a talent for being near but never part of a group. (Some people, Saxonberg, never learn to do that all their lives, and some learn it all too well.)

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

More blood’s been spilled by the militant adherents of prophets of change than by any other group of people down through the history of man.

What if there were no nurseries, or youth groups, or Sunday schools? How, then, would we propose a plan for one generation to “tell to the coming generation the glorious deeds of the Lord, and his might, and the wonders that he has done” (Ps. 78:4)?

But if you want to know who the scariest person in the group is, look for the one who’s been fighting zombies without smearing her eyeliner.

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

A group of people in black robes stood around her, each holding a brightly shining diamond broam in one palm. She blinked at the sharp light. Their hoods looked a fair bit more comfortable than her sack. Each robe was embroidered with the Double Eye of the Almighty, and Shallan had a fleeting thought, wondering at the seamstress they’d hired to do all this work. What had they told her? “Yes, we want twenty identical, mysterious robes, sewn with ancient arcane symbols. They’re for … parties.

Tongue and hand tied. It cut me off, trapped and held me within my own silent dark word tomb.

4. Confusion in the Market Place Indeed it was, for as they approached, Milo could see crowds of people pushing and shouting their way among the stalls, buying and selling, trading and bargaining. Huge wooden-wheeled carts streamed into the market square from the orchards, and long caravans bound for the four corners of the kingdom made ready to leave. Sacks and boxes were piled high waiting to be delivered to the ships that sailed the Sea of Knowledge, and off to one side a group of minstrels sang songs to the delight of those either too young or too old to engage in trade. But above all the noise and tumult of the crowd could be heard the merchants’ voices loudly advertising their products. “Get your fresh-picked ifs, ands, and buts.” “Hey-yaa, hey-yaa, hey-yaa, nice ripe wheres and whens.” “Juicy, tempting words for sale.

School was more than academics; an education prepared you for the humdrum of real life: working with others, tempering one's personality to assimilate with the group but without losing your individual identity, understading the factors of logic, reasoning, and debate. For a person - vampire or human - to succeed in the world, unlocking the mysteries of the universe was insufficient. One would also need to grasp the mysteries of human nature.

You build entire cities out of jewels and live in glittering castles,” Sophie said, “but you can’t spare any medicine or food for a group of kids who are smart and talented and would try way harder if they weren’t constantly being told they’re worthless? What’s the point of having the school in the first place? It could be a valuable rehabilitation center if you supported it. But you’re letting it go to waste.

As I brush my teeth, I scroll through my phone to see if Sabrina texted when my phone was on silent last night. She didn’t. Damn. I was hoping my speech—and that amazing fucking kiss—might’ve changed her mind about going out with me, but I guess it didn’t. I do, however, find the most mind-boggling conversation in the group chat I have with my roommates. All the messages are from last night, and they’re bizarre as fuck. Garrett: The hells, D?! Dean: It’s not what you think!! Logan: It’s hard to mistake ur romantic bath with that giant pink thing! In ur ass! Dean: It wasn’t in my ass! Garrett: I’m not even going to ask where it was Dean: I had a girl over! Garrett: Suuuuuuuuure Logan: Suuuuuuuuure Dean: I hate you guys Garrett: <3 Logan: <3 I rinse my mouth out, spit, and drop the toothbrush into the little cup on the sink. Then I quickly type out a text. Me: Wait… what did I miss? Since we have practice in twenty minutes, the guys are already awake and clearly on their phones. Two photos pop up simultaneously. Garrett and Logan have both sent me pics of pink dildos. I’m even more confused now. Dean messages immediately with, Why do you guys have dildo pics handy? Logan: ALINIMB Dean: ?? Me: ?? Garrett: At Least It’s Not In My Butt. I snort to myself, because I’m starting to piece it together. Logan: Nice, G! U got that on the first try! Garrett: We spend too much time 2gether. Me: PLEASE tell me u caught D playing w/ dildos. Logan: Sure did. Dean is quick to object again. I HAD A GIRL OVER! The guys and I rag on him for a couple more minutes, but I have to stop when Fitzy stumbles into the bathroom and shoves me aside. He’s got crazy bedhead and he’s buck-naked. “Gotta piss,” he mumbles. “Mornin’, sunshine,” I say cheerfully. “Want me to make you some coffee?” “God. Yes. Please.” Chuckling, I duck out of the bathroom and walk the four or so steps into his kitchenette. When he finally emerges, I shove a cup of coffee in his hand, sip my own, and say, “Dean shoved a dildo up his ass last night.” Fitzy nods. “Makes sense.” I snicker mid-sip. Coffee spills over the rim of my cup. “It really does, huh?

People – a group comprised of every sapient species, organic or otherwise – were chaos, but chaos was good. Chaos was the only sensible conclusion. There was no law that was just in every situation, no blanket rule that could apply to everyone, no explanation that accounted for every component. This did not mean that laws and rules were not helpful, or that explanations should not be sought, but rather that there should be no fear in changing them as needed, for nothing in the universe ever held still.

Group pressure is also a fascinating process to watch. Given enough arguments, time, and stress, even the most resolute and determined man can be made fearful enough to completely reverse his ideals to conform with everyone else.

Consider the following sequence of cases, which we shall call the Tale of the Slave, and imagine it is about you. 1. There is a slave completely at the mercy of his brutal master’s whims. He is often cruelly beaten, called out in the middle of the night, and so on. 2. The master is kindlier and beats the slave only for stated infractions of his rules (not fulling the work quota, and so on). He gives the slave some free time. 3. The master has a group of slave, and he decides how things are to be allocated among them on nice grounds, taking into account their needs, merit, and so on. 4. The master allows the slave four days on their own and requires them to work only three days a week on his land. The rest of the time is their own. 5. The master allows his slaves to go off and work in the city (or anywhere they wish) for wages. He also retains the power to recall them to the plantation if some emergency threatens his land; and to raise or lower the three-sevenths amount required to be turned over to him. He further retains the right to restrict the slaves from participating in certain dangerous activities that threaten his financial return, for example, mountain climbing, cigarette smoking. 6. The master allows all of his 10,000 slaves, except you, to vote, and the joint decision is made by all of them. There is open discussion, and so forth, among them, and they have the power to determine to what use to put whatever percentage of your (and their) earnings they decide to take; what activities legitimately may be forbidden to you, and so on. 7. Though still not having the vote, you are at liberty (and are given the right) to enter into discussion of the 10,000, to try to persuade them to adopt various policies and to treat you and themselves in a certain way. They then go off to vote to decide upon policies covering the vast range of their powers. 8. In appreciation of your useful contributions to discussion, the 10,000 allow you to vote if they are deadlocked; they commit themselve3s to this procedure. After the discussion you mark your vote on a slip of paper, and they go off and vote. In the eventuality that they divide evenly on some issue, 5,000 for and 5,000 against, they look at your ballot and count it in. This has never yet happened; they have never yet had occasion to open your ballot. (A single master may also might commit himself to letting his slave decide any issue concerning him about which he, the master, was absolutely indifferent.) 9. They throw your vote in with theirs. If they are exactly tied your vote carries the issue. Otherwise it makes no difference to the electoral outcome. The question is: which transition from case 1 to case 9 made it no longer the tale of the slave?

At the core of all societies, I will show, is the social suite: (1) The capacity to have and recognize individual identity (2) Love for partners and offspring (3) Friendship (4) Social networks (5) Cooperation (6) Preference for one’s own group (that is, “in-group bias”) (7) Mild hierarchy (that is, relative egalitarianism) (8) Social learning and teaching

Groups, like individuals, will rise to strange heights in answer to a challenge, and vegetate in the absence of a challenge.

People – a group comprised of every sapient species, organic or otherwise – were chaos, but chaos was good. Chaos was the only sensible conclusion

An important dictum of cultural psychology is that each culture develops expertise in some aspects of human existence, but no culture can be expert in all aspects. The same goes for the two ends of the political spectrum. My research3 confirms the common perception that liberals are experts in thinking about issues of victimization, equality, autonomy, and the rights of individuals, particularly those of minorities and nonconformists. Conservatives, on the other hand, are experts in thinking about loyalty to the group, respect for authority and tradition, and sacredness.4 When one side overwhelms the other, the results are likely to be ugly. A society without liberals would be harsh and oppressive to many individuals. A society without conservatives would lose many of the social structures and constraints that Durkheim showed are so valuable. Anomie would increase along with freedom. A good place to look for wisdom, therefore, is where you least expect to find it: in the minds of your opponents. You already know the ideas common on your own side. If you can take off the blinders of the myth of pure evil, you might see some good ideas for the first time.

I am in this same river. I can't much help it. I admit it: I'm racist. The other night I saw a group (or maybe a pack?) or white teenagers standing in a vacant lot, clustered around a 4x4, and I crossed the street to avoid them; had they been black, I probably would have taken another street entirely. And I'm misogynistic. I admit that, too. I'm a shitty cook, and a worse house cleaner, probably in great measure because I've internalized the notion that these are woman's work. Of course, I never admit that's why I don't do them: I always say I just don't much enjoy those activities (which is true enough; and it's true enough also that many women don't enjoy them either), and in any case, I've got better things to do, like write books and teach classes where I feel morally superior to pimps. And naturally I value money over life. Why else would I own a computer with a hard drive put together in Thailand by women dying of job-induced cancer? Why else would I own shirts mad in a sweatshop in Bangladesh, and shoes put together in Mexico? The truth is that, although many of my best friends are people of color (as the cliche goes), and other of my best friends are women, I am part of this river: I benefit from the exploitation of others, and I do not much want to sacrifice this privilege. I am, after all, civilized, and have gained a taste for "comforts and elegancies" which can be gained only through the coercion of slavery. The truth is that like most others who benefit from this deep and broad river, I would probably rather die (and maybe even kill, or better, have someone kill for me) than trade places with the men, women, and children who made my computer, my shirt, my shoes.

...I had somehow jointed a completely unexpected and unknown company, presumably of people Rita had carelessly left lying around where they had been easily lost, and she had given me no clue how I had managed to get a seat with that group or even who they were.

The pro-death view should be of interest even to those who do not accept it. One of its valuable features is that it offers a unique challenge to those pro-lifers who reject a legal right to abortion. Whereas a legal pro-choice position does not require a pro-lifer to have an abortion—it allows a choice—a legal pro-life position does prevent a pro-choicer from having an abortion. Those who think that the law should embody the pro-life position might want to ask themselves what they would say about a lobby group that, contrary to my arguments in Chapter 4 but in accordance with pro-lifers’ commitment to the restriction of procreative freedom, recommended that the law become pro-death. A legal pro-death policy would require even pro-lifers to have abortions. Faced with this idea, legal pro-lifers might have a newfound interest in the value of choice.

Last year, 4.2 million babies died. That is the most recent number reported by UNICEF of deaths before the age of one, worldwide. We often see lonely and emotionally charged numbers like this in the news or in the materials of activist groups or organizations. They produce a reaction. Who can even imagine 4.2 million dead babies? It is so terrible, and even worse when we know that almost all died from easily preventable diseases. And how can anyone argue that 4.2 million is anything other than a huge number? You might think that nobody would even try to argue that, but you would be wrong. That is exactly why I mentioned this number. Because it is not huge: it is beautifully small. If we even start to think about how tragic each of these deaths is for the parents who had waited for their newborn to smile, and walk, and play, and instead had to bury their baby, then this number could keep us crying for a long time. But who would be helped by these tears? Instead let’s think clearly about human suffering. The number 4.2 million is for 2016. The year before, the number was 4.4 million. The year before that, it was 4.5 million. Back in 1950, it was 14.4 million. That’s almost 10 million more dead babies per year, compared with today. Suddenly this terrible number starts to look smaller. In fact the number has never been lower.

Never having experienced inequality, therefore, the majority of straight white men will be absolutely oblivious to their own advantages – not because they must necessarily be insensitive, sexist, racist, homophobic or unaware of the principles of equality; but because they have been told, over and over again, that there is no inequality left for them – or anyone else – to experience – and everything they have experienced up to that point will only have proved them right. Let the impact of that sink in for a moment. By teaching children and teenagers that equality already exists, we are actively blinding the group that most benefits from inequality – straight white men – to the prospect that it doesn’t. Privilege to them feels indistinguishable from equality, because they’ve been raised to believe that this is how the world behaves for everyone. And because the majority of our popular culture is straight-white-male-dominated, stories that should be windows into empathy for other, less privileged experiences have instead become mirrors, reflecting back at them the one thing they already know: that their lives both are important and free from discrimination. And this hurts men. It hurts them by making them unconsciously perpetrate biases they’ve been actively taught to despise. It hurts them by making them complicit in the distress of others. It hurts them by shoehorning them into a restrictive definition masculinity from which any and all deviation is harshly punished. It hurts them by saying they will always be inferior parents and caregivers, that they must always be active and aggressive even when they long for passivity and quietude, that they must enjoy certain things like sports and beer and cars or else be deemed morally suspect. It hurts them through a process of indoctrination so subtle and pervasive that they never even knew it was happening , and when you’ve been raised to hate inequality, discovering that you’ve actually been its primary beneficiary is horrifying – like learning that the family fortune comes from blood money. Blog post 4/12/2012: Why Teaching Equality Hurts Men

President Hank Hewbright had pulled together a very small group. Just two men, in fact. He had been increasingly criticized in his own administration because he was relying on an ever-narrowing circle of confidants.

But we’re just kids she thought For the moment yes But we are talking about the future You really think we’ll still need a Black Swan that many years from now Yes I believe we will always need a Black Swan The world has gotten too complicated to leave any one group solely in charge There needs to be a system of checks and balances We do hope to someday work hand in hand with the Council But even if that never happens we should be there to keep them honest

THEY FOUND LEO AT THE TOP of the city fortifications. He was sitting at an open-air café, overlooking the sea, drinking a cup of coffee and dressed in…wow. Time warp. Leo’s outfit was identical to the one he’d worn the day they first arrived at Camp Half-Blood—jeans, a white shirt, and an old army jacket. Except that jacket had burned up months ago. Piper nearly knocked him out of his chair with a hug. “Leo! Gods, where have you been?” “Valdez!” Coach Hedge grinned. Then he seemed to remember he had a reputation to protect and he forced a scowl. “You ever disappear like that again, you little punk, I’ll knock you into next month!” Frank patted Leo on the back so hard it made him wince. Even Nico shook his hand. Hazel kissed Leo on the cheek. “We thought you were dead!” Leo mustered a faint smile. “Hey, guys. Nah, nah, I’m good.” Jason could tell he wasn’t good. Leo wouldn’t meet their eyes. His hands were perfectly still on the table. Leo’s hands were never still. All the nervous energy had drained right out of him, replaced by a kind of wistful sadness. Jason wondered why his expression seemed familiar. Then he realized Nico di Angelo had looked the same way after facing Cupid in the ruins of Salona. Leo was heartsick. As the others grabbed chairs from the nearby tables, Jason leaned in and squeezed his friend’s shoulder. “Hey, man,” he said, “what happened?” Leo’s eyes swept around the group. The message was clear: Not here. Not in front of everyone. “I got marooned,” Leo said. “Long story. How about you guys? What happened with Khione?” Coach Hedge snorted. “What happened? Piper happened! I’m telling you, this girl has skills!” “Coach…” Piper protested. Hedge began retelling the story, but in his version Piper was a kung fu assassin and there were a lot more Boreads. As the coach talked, Jason studied Leo with concern. This café had a perfect view of the harbor. Leo must have seen the Argo II sail in. Yet he sat here drinking coffee—which he didn’t even like—waiting for them to find him. That wasn’t like Leo at all. The ship was the most important thing in his life. When he saw it coming to rescue him, Leo should have run down to the docks, whooping at the top of his lungs. Coach Hedge was just describing how Piper had defeated Khione with a roundhouse kick when Piper interrupted. “Coach!” she said. “It didn’t happen like that at all. I couldn’t have done anything without Festus.” Leo raised his eyebrows. “But Festus was deactivated.” “Um, about that,” Piper said. “I sort of woke him up.” Piper explained her version of events—how she’d rebooted the metal dragon with charmspeak.

Well-informed citizens, too, have come in for their share of criticism, since their well-organized “ideological” thinking often turns out to be just a rather mechanical reflection of what their favorite group and party leaders have instructed them to think

Wolf?” Cinder prodded. He sniffed again and his eyes brightened. Then he was gone—hurling himself past the group and tearing open the front door. Cinder jumped to her feet. “Wolf! What are you—” Too late. The door slammed shut behind him. She cursed. This was not the time for her mutant wolf ally to start running around and drawing attention to himself. She

I haven’t got a clue what this lot’s supposed to mean,” he said, staring down at a long list of calculations. “You know,” said Ron, whose hair was on end because of all the times he had run his fingers through it in frustration, “I think it’s back to the old Divination standby.” “What — make it up?” “Yeah,” said Ron, sweeping the jumble of scrawled notes off the table, dipping his pen into some ink, and starting to write. “Next Monday,” he said as he scribbled, “I am likely to develop a cough, owing to the unlucky conjunction of Mars and Jupiter.” He looked up at Harry. “You know her — just put in loads of misery, she’ll lap it up.” “Right,” said Harry, crumpling up his first attempt and lobbing it over the heads of a group of chattering first years into the fire. “Okay … on Monday, I will be in danger of — er — burns.” “Yeah, you will be,” said Ron darkly, “we’re seeing the skrewts again on Monday. Okay, Tuesday, I’ll … erm …” “Lose a treasured possession,” said Harry, who was flicking through Unfogging the Future for ideas. “Good one,” said Ron, copying it down. “Because of … erm … Mercury. Why don’t you get stabbed in the back by someone you thought was a friend?” “Yeah … cool …” said Harry, scribbling it down, “because … Venus is in the twelfth house.” “And on Wednesday, I think I’ll come off worst in a fight.” “Aaah, I was going to have a fight. Okay, I’ll lose a bet.” “Yeah, you’ll be betting I’ll win my fight.

It's odd, isn't it? The poor hate the rich for having a life they think is easy and for the fact that they think the rich only got the money by screwing them. The rich think the poor are all rustics lacking manners and grace who are unwilling to work as hard as they do to get the money. Both groups see each other as thieves out to steal everything they've earned.

Look,' Mercator told her. 'You can talk to a person. You can reason with an individual. Usually. But people, that's another thing altogether. In a group is where they lose their way. Doesn't matter if it's humans, dwarves, or mir, if you put three or more in a room, they'll manufacture stupid like it was spun gold. They're like honeybees that way, except the product is never sweet. Don't listen to them. Listen to me. Don't listen to people, listen to a person.

Why did you come here?” he asked at last. “Because you hit me on the head and dragged me here.” If I was going to die, I was going to go in true Rose style. Mead, Richelle (2009-08-07). Blood Promise: A Vampire Academy Novel (p. 291). Penguin Young Readers Group. Kindle Edition.

Nassim Taleb says he’s a libertarian at the federal level, a Republican at the state level, a Democrat at the local level, and a socialist at the family level. People handle risk and responsibility in totally different ways when a group scales from 4 people to 100 to 100,000 to 100 million.

No one could simply overturn the tide. Thanks to that, even if someone had their misgivings, they wouldn’t do anything about it. You can’t overturn popular opinion. There are times when you have no choice but to act against your true feelings. Because “everyone” said so, “everyone” was doing it, so if you didn’t do it too, you wouldn’t be one of “everyone” anymore. But no one person is “everyone”. They don’t speak and they don’t beat you up. They don’t get angry and they don’t laugh. “Everyone” is an illusion created by the magic of group-think. It is an apparition born without anyone’s knowledge. It is a ghostly spirit created for the sake of shrouding the individual’s miniscule evils. Through a monstrous transformation, it would devour anyone outside their circle of friends and even scatter curses on its own friends. Former members would also become obstacles to it. That’s why I despise it. I despise a world that emphasizes “everyone”. I despise the vulgar peace built upon the backs of scapegoats. I despise the empty ideas created solely through lies, blotting away even kindness and justice, making them out to be mere opportunism, a thorn in your side with the passing of time. You cannot change the past nor the world. You cannot change what has happened, nor can you change “everyone”. But like I said before, it’s not as if you are obligated to enslave yourself to the system.

On February 4, 2014, Partner Fund purchased 5,655,294 Theranos shares at a price of $17 a share—$2 a share more than the Lucas Venture Group had paid just four months earlier. The investment brought in another $96 million to Theranos’s coffers and valued it at a stunning $9 billion. This meant that Elizabeth, who owned slightly more than half of the company, now had a net worth of almost $5 billion.

No group can survive, let alone thrive, unless what is good for the overall community is more important than individual freedom. Take, for example, resource allocation. How can anyone with any intelligence possibly justify, in terms of the overall community, the accumulation and hoarding of enormous material assets by a few individuals when others do not even have food, clothing, and other essentials?” In

A child's readiness for school depends on the most basic of all knowledge, how to learn. The report lists the seven key ingredients of this crucial capacity—all related to emotional intelligence:6 1. Confidence. A sense of control and mastery of one's body, behavior, and world; the child's sense that he is more likely than not to succeed at what he undertakes, and that adults will be helpful. 2. Curiosity. The sense that finding out about things is positive and leads to pleasure. 3. Intentionality. The wish and capacity to have an impact, and to act upon that with persistence. This is related to a sense of competence, of being effective. 4. Self-control. The ability to modulate and control one's own actions in age-appropriate ways; a sense of inner control. 5. Relatedness. The ability to engage with others based on the sense of being understood by and understanding others. 6. Capacity to communicate. The wish and ability to verbally exchange ideas, feelings, and concepts with others. This is related to a sense of trust in others and of pleasure in engaging with others, including adults. 7. Cooperativeness. The ability to balance one's own needs with those of others in group activity. Whether or not a child arrives at school on the first day of kindergarten with these capabilities depends greatly on how much her parents—and preschool teachers—have given her the kind of care that amounts to a "Heart Start," the emotional equivalent of the Head Start programs.

Remove justice, and what are kingdoms but gangs of criminals on a large scale? What are criminal gangs but petty kingdoms? A gang is a group of men under command of a leader, bound by a compact of association, in which the plunder is divided according to an agreed convention. If this villainy wins so many recruits from the ranks of the demoralized that it acquires territory, establishes a base, captures cities and subdues people, it then openly arrogates itself the title of kingdom, which is conferred on it in the eyes of the world, not by the renouncing of aggression but by the attainment of impunity” —St. Augustine, City of God. 4-4.

A cult is a group of people who share an obsessive devotion to a person or idea. The cults described in this book use violent tactics to recruit, indoctrinate, and keep members. Ritual abuse is defined as the emotionally, physically, and sexually abusive acts performed by violent cults. Most violent cults do not openly express their beliefs and practices, and they tend to live separately in noncommunal environments to avoid detection. Some victims of ritual abuse are children abused outside the home by nonfamily members, in public settings such as day care. Other victims are children and teenagers who are forced by their parents to witness and participate in violent rituals. Adult ritual abuse victims often include these grown children who were forced from childhood to be a member of the group. Other adult and teenage victims are people who unknowingly joined social groups or organizations that slowly manipulated and blackmailed them into becoming permanent members of the group. All cases of ritual abuse, no matter what the age of the victim, involve intense physical and emotional trauma. Violent cults may sacrifice humans and animals as part of religious rituals. They use torture to silence victims and other unwilling participants. Ritual abuse victims say they are degraded and humiliated and are often forced to torture, kill, and sexually violate other helpless victims. The purpose of the ritual abuse is usually indoctrination. The cults intend to destroy these victims' free will by undermining their sense of safety in the world and by forcing them to hurt others. In the last ten years, a number of people have been convicted on sexual abuse charges in cases where the abused children had reported elements of ritual child abuse. These children described being raped by groups of adults who wore costumes or masks and said they were forced to witness religious-type rituals in which animals and humans were tortured or killed. In one case, the defense introduced in court photographs of the children being abused by the defendants[.1] In another case, the police found tunnels etched with crosses and pentacles along with stone altars and candles in a cemetery where abuse had been reported. The defendants in this case pleaded guilty to charges of incest, cruelty, and indecent assault.[2] Ritual abuse allegations have been made in England, the United States, and Canada.[3] Many myths abound concerning the parents and children who report ritual abuse. Some people suggest that the tales of ritual abuse are "mass hysteria." They say the parents of these children who report ritual abuse are often overly zealous Christians on a "witch-hunt" to persecute satanists. These skeptics say the parents are fearful of satanism, and they use their knowledge of the Black Mass (a historically well-known, sexualized ritual in which animals and humans are sacrificed) to brainwash their children into saying they were abused by satanists.[4] In 1992 I conducted a study to separate fact from fiction in regard to the disclosures of children who report ritual abuse.[5] The study was conducted through Believe the Children, a national organization that provides support and educational sources for ritual abuse survivors and their families.

Frank grabbed a tourist brochure stuck under the napkin dispenser. He began to read it. Piper patted Leo’s arm, like she couldn’t believe he was really here. Nico stood at the edge of the group, eyeing the passing pedestrians as if they might be enemies. Coach Hedge munched on the salt and pepper shakers. Despite the happy reunion, everybody seemed more subdued than usual—like they were picking up on Leo’s mood. Jason had never really considered how important Leo’s sense of humor was to the group. Even when things were super serious, they could always depend on Leo to lighten things up. Now, it felt like the whole team had dropped anchor. “So then Jason harnessed the venti,” Hazel finished. “And here we are.” Leo whistled. “Hot-air horses? Dang, Jason. So basically, you held a bunch of gas together all the way to Malta, and then you let it loose.” Jason frowned. “You know, it doesn’t sound so heroic when you put it that way.” “Yeah, well. I’m an expert on hot air. I’m still wondering, why Malta? I just kind of ended up here on the raft, but was that a random thing, or—” “Maybe because of this.” Frank tapped his brochure. “Says here Malta was where Calypso lived.” A pint of blood drained from Leo’s face. “W-what now?” Frank shrugged. “According to this, her original home was an island called Gozo just north of here. Calypso’s a Greek myth thingie, right?” “Ah, a Greek myth thingie!” Coach Hedge rubbed his hands together. “Maybe we get to fight her! Do we get to fight her? ’Cause I’m ready.” “No,” Leo murmured. “No, we don’t have to fight her, Coach.” Piper frowned. “Leo, what’s wrong? You look—” “Nothing’s wrong!” Leo shot to his feet. “Hey, we should get going. We’ve got work to do!” “But…where did you go?” Hazel asked. “Where did you get those clothes? How—” “Jeez, ladies!” Leo said. “I appreciate the concern, but I don’t need two extra moms!” Piper smiled uncertainly. “Okay, but—” “Ships to fix!” Leo said. “Festus to check! Earth goddesses to punch in the face! What are we waiting for? Leo’s back!” He spread his arms and grinned. He was making a brave attempt, but Jason could see the sadness lingering in his eyes. Something had happened to him…something to do with Calypso.

In front of the group was a legless man on a small wheeled trolley, who was singing at the top of his voice and banging two saucepans together. His name was Arnold Sideways. Pushing him along was Coffin Henry, whose croaking progress through an entirely different song was punctuated by bouts of off-the-beat coughing. He was accompanied by a perfectly ordinary-looking manin torn, dirty and yet expensive looking clothing, whose pleasant tenor voice was drowned out by the quaking of a duck on his head. He answered to the name of Duck Man, although he never seemed to understand why, or why he was always surrounded by people who seemed to see ducks where no ducks could be. And finally, being towed along by a small grey dog on a string, was Foul Ole Ron, generally regarded in Ankh-Morpork as the deranged beggars' deranged beggar. He was probably incapable of singing, but at least he was attempting to swear in time to the beat, or beats. The wassailers stopped and watched them in horror. People have always had the urge to sing and clang things at the dark stub of the year, when all sorts of psychic nastiness has taken advantage of the long grey days and the deep shadows to lurk and breed. Lately people had taken to singing harmoniously, which rather lost the affect. Those who really understood just clanged something and shouted. The beggars were not in fact this well versed in folkloric practice. They were just making a din in the well-founded hope that people would give them money to stop. It was just possible to make out consensus song in there somewhere. "Hogswatch is coming, The pig is getting fat, Please put a dollar in the old man's hat If you ain't got a dollar a penny will do-" "And if you ain't got a penny," Foul Ole Ron yodeled, solo, 'Then- fghfgh yffg mfmfmf..." The Duck man had, with great Presence of mind, clamped a hand over Ron's mouth.

friendship nostalgia i miss the days when my friends knew every mundane detail about my life and i knew every ordinary detail about theirs adulthood has starved me of that consistency​ ​that us those walks around the block those long conversations when we were too lost in the moment to care what time it was when we won-and celebrated when we failed and celebrated even harder when we were just kids now we have our very important jobs that fill up our very busy schedules we have to compare calendars just to plan coffee dates that one of us will eventually cancel because adulthood is being too exhausted to leave our apartments most days i miss belonging to a group of people bigger than myself it was that belonging that made life easier to live how come no one warned us about how we'd graduate and grow apart after everything we'd been through how come no one said one of life's biggest challenges would be trying to stay connected to the people that make us feel alive no one talks about the hole a friend can leave inside you when they go off to make their dreams come true in college we used to stay up till 4 in the morning dreaming of what we'd do the moment we started earning real paychecks now we finally have the money to cross everything off our bucket lists but those lists are collecting dust in some lost corridor of our minds sometimes when i get lonely ​i​ still search for them i'd give anything to go back and do the foolish things we used to do i feel the most present in your presence when we're laughing so hard the past slides off our shoulders and worries of the future slip away the truth is​ ​i couldn't survive without my friends they know exactly what i need before i even know that i need the way we hold each other is just different so forget grabbing coffee i don't want to have another dinner where we sit across from each other at a table reminiscing about old times when we have so much time left to make new memories with how about you go pack your bags and i'll pack mine you take a week off work i'll grab my keys and let's go for ride we've got years of catching up to do

Can you explain being ticklish to me?’ he asked. ‘I have never understood the concept.’ ‘Yeah, it’s—’ Pei started to answer authoritatively, but got no further than that. How did you explain being ticklish? Speaker stared at the top of her cockpit, eyes narrow with thought. ‘I … have no idea how to describe what it feels like.’ ‘It’s like …’ Ouloo frowned. ‘Hmm.’ ‘Is it painful?’ Roveg asked. ‘No,’ Speaker said slowly. ‘It’s not.’ ‘But you don’t like it?’ Roveg said. ‘I don’t like it,’ Pei said. ‘I mean,’ Ouloo said, ‘I don’t mind it.’ ‘It’s not my favourite, but it’s not the worst,’ Speaker said. Roveg looked around the group with his hard-shelled face. ‘Thank you, this has been incredibly illuminating,’ he said.

1. Most wars are asymmetrical or irregular. 2. In these wars, the guerrillas/irregulars/insurgents do not aim for military victory. 3. You can not defeat these groups by killing lots of their members. In fact, they want you to do that. 4. High-tech weaponry is mostly useless in these wars. 5. “Hearts and minds,” meaning propaganda and morale, are more important than military superiority. 6. Most people are not rational; they are tribal: “My gang yeah, your gang boo!” It really is that simple. The rest is cosmetics.

I will say it again," said Dumbledore as the phoenix rose into the air and resettled itself upon the perch beside the door. "You have shown bravery beyond anything I could have expected of you tonight. Harry. You have shown bravery equal to those who died fighting Voldemort at the height of his powers. You have shouldered a grown wizard's burden and found yourself equal to it - and you have now given us all we have a right to expect. You will come with me to the hospital wing. I do not want you returning to the dormitory tonight. A Sleeping Potion, and some peace . . . Sirius, would you like to stay with him?" Sirius nodded and stood up. He transformed back into the great black dog and walked with Harry and Dumbledore out of the office, accompanying them down a flight of stairs to the hospital wing. When Dumbledore pushed open the door. Harry saw Mrs. Weasley, Bill, Ron, and Hermione grouped around a harassed-looking Madam Pomfrey. They appeared to be demanding to know where Harry was and what had happened to him. All of them whipped around as Harry, Dumbledore, and the black dog entered, and Mrs. Weasley let out a kind of muffled scream. "Harry! Oh Harry!" She started to hurry toward him, but Dumbledore moved between them. "Molly," he said, holding up a hand, "please listen to me for a moment. Harry has been through a terrible ordeal tonight. He has just had to relive it for me.What he needs now is sleep, and peace, and quiet. If he would like you all to stay with him," he added, looking around at Ron, Hermione, and Bill too, "you may do so. But I do not want you questioning him until he is ready to answer, and certainly not this evening." Mrs. Weasley nodded. She was very white. She rounded on Ron, Hermione, and Bill as though they were being noisy, and hissed, "Did you hear? He needs quiet!

Besides stage magic props and settings, ritually abusing groups use technology, such as that described by Katz and Fotheringham. Military/political groups have the most sophisticated technologies, and much training or programming is now done with virtual reality equipment. Movies and holograms are used to deceive a child into believing in things that are unreal. When a client says to you “I don't know if it's real; how can it be real?” remember that there are several options, not just two: (1) It happened just as s/he remembers; (2) it did not happen at all; (3) something happened, but due to technology and/or trickery it was not what s/he thinks it was; (4) the thought that the memory must be unreal is itself a program, as described in Chapter Twelve, “Maybe I made it up." p55

Some people assume that authors write books because we have vivid imaginations and want to share our vision. Other people assume that authors write because we are bursting with stories, and therefore must scribble those stories down in moments of creative propondidty. Both groups of people are completely wrong. Authors write books for one, and only one, reason: because we like to torture people. Now, actual torture is frowned upon in civilized society. Fortunately, the authorial community has discovered in storytelling an even more powerful—and more fulfilling—means of causing agony in others. We write stories. And by doing so, we engage in a perfectly legal method of doing all kinds of mean and terrible things to our readers. Take, for instance, the word I used above. Propondidty. There is no such word—I made it up. Why? Because it amused me to think of thousands of readers looking up a cromulent word in their dictionaries.

Why weren't there any women in Jesus' gang?’ asked Winnifred. ‘Jesus' gang?’ echoed the vicar surprised. ‘Jesus never had a gang. Ah— you mean the Twelve.’ Winnifred nodded. The vicar looked perplexed. ‘Well, it wouldn't really have been appropriate, would it?’ ‘Why not?’ I asked. ‘It just wouldn't,’ replied the vicar, looking annoyed at my question. ‘But Jesus had a lot of girl friends,’ said Pearl. ‘He certainly didn't,’ replied the vicar, shocked. ‘But Vicar, what about Mary and Martha, the sisters of Lazarus? The Bible says that Jesus loved them,’ insisted Pearl. ‘And then there was Mary Magdalene,’ I added. ‘She wanted to hug him in Joseph's garden when he had just come out of the tomb, but Jesus told her not to touch him.’ ‘Yes— well—’ said the vicar uncertainly. ‘They were good followers of Jesus and they loved him— as we should all love him. No more questions now. We will be starting the service shortly.’ ‘Not very helpful,’ I whispered to Winnifred. ‘If Jesus had had a few women in his group of twelve, it would be much easier to know how to live with them.

This distorted lens may lead someone studying human sexuality to ask: “Where are you on a spectrum from straight to gay?” This question would miss a pattern we found in our data suggesting that people's arousal systems are not bundled by the gender of whatever it is that turns them on: 4.5% of men find the naked male form aversive but penises arousing, while 6.7% of women find the female form arousing, but vaginas aversive. Using simplified community identifications like the gay-straight spectrum to investigate how and why arousal patterns develop is akin to studying historic human migration patterns by distributing a research survey asking respondents to report their position on a spectrum from “white” to “person of color.” Yes, “person of color,” like the concept of “gay,” is a useful moniker to understand the life experiences of a person, but a person’s place on a “white” to “person of color” spectrum tells us little about their ethnicity, just as a person’s place on a scale of gay to straight tells us little about their underlying arousal patterns. The old way of looking at arousal limits our ability to describe sexuality to a grey scale. We miss that there is no such thing as attraction to just “females,” but rather a vast array of arousal systems that react to stimuli our society typically associates with “females” including things like vaginas, breasts, the female form, a gait associated with a wider hip bone, soft skin, a higher tone of voice, the gender identity of female, a person dressed in “female” clothing, and female gender roles. Arousal from any one of these things correlates with the others, but this correlation is lighter than a gay-straight spectrum would imply. Our data shows it is the norm for a person to derive arousal from only a few of these stimuli sets and not others. Given this reality, human sexuality is not well captured by a single sexual spectrum. Moreover, contextualizing sexuality as a contrast between these communities and a societal “default” can obscure otherwise-glaring data points. Because we contrast “default” female sexuality against “other” groups, such as the gay community and the BDSM community, it is natural to assume that a “typical” woman is most likely to be very turned on by the sight of male genitalia or the naked male form and that she will be generally disinterested in dominance displays (because being gay and/or into BDSM would be considered atypical, a typical woman must be defined as the opposite of these “other,” atypical groups). Our data shows this is simply not the case. The average female is more likely to be very turned on by seeing a person act dominant in a sexual context than she is to be aroused by either male genitalia or the naked male form. The average woman is not defined by male-focused sexual attraction, but rather dominance-focused sexual attraction. This is one of those things that would have been blindingly obvious to anyone who ran a simple survey of arousal pathways in the general American population, but has been overlooked because society has come to define “default” sexuality not by what actually turns people on, but rather in contrast to that which groups historically thought of as “other.

She managed a bored sigh. “I suppose we could do one picture, but a group shot won’t work. Nyx, how about one of you with your favorite child? Which one is that?” The brood rustled. Dozens of horrible glowing eyes turned toward Nyx. The goddess shifted uncomfortably, as if her chariot were heating up under her feet. Her shadow horses huffed and pawed at the void. “My favorite child?” she asked. “All my children are terrifying!” Percy snorted. “Seriously? I’ve met the Fates. I’ve met Thanatos. They weren’t so scary. You’ve got to have somebody in this crowd who’s worse than that.” “The darkest,” Annabeth said. “The most like you.” “I am the darkest,” hissed Eris. “Wars and strife! I have caused all manner of death!” “I am darker still!” snarled Geras. “I dim the eyes and addle the brain. Every mortal fears old age!” “Yeah, yeah,” Annabeth said, trying to ignore her chattering teeth. “I’m not seeing enough dark. I mean, you’re the children of Night! Show me dark!” The horde of arai wailed, flapping their leathery wings and stirring up clouds of blackness. Geras spread his withered hands and dimmed the entire abyss. Eris breathed a shadowy spray of buckshot across the void. “I am the darkest!” hissed one of the demons. “No, I!” “No! Behold my darkness!” If a thousand giant octopuses had squirted ink at the same time, at the bottom of the deepest, most sunless ocean trench, it could not have been blacker. Annabeth might as well have been blind. She gripped Percy’s hand and steeled her nerves. “Wait!” Nyx called, suddenly panicked. “I can’t see anything.” “Yes!” shouted one of her children proudly. “I did that!” “No, I did!” “Fool, it was me!” Dozens of voices argued in the darkness. The horses whinnied in alarm. “Stop it!” Nyx yelled. “Whose foot is that?” “Eris is hitting me!” cried someone. “Mother, tell her to stop hitting me!” “I did not!” yelled Eris. “Ouch!” The sounds of scuffling got louder. If possible, the darkness became even deeper. Annabeth’s eyes dilated so much, they felt like they were being pulled out of their sockets. She squeezed Percy’s hand. “Ready?” “For what?” After a pause, he grunted unhappily. “Poseidon’s underpants, you can’t be serious.” “Somebody give me light!” Nyx screamed. “Gah! I can’t believe I just said that!” “It’s a trick!” Eris yelled. “The demigods are escaping!” “I’ve got them,” screamed an arai. “No, that’s my neck!” Geras gagged. “Jump!” Annabeth told Percy. They leaped into the darkness, aiming for the doorway far, far below.

Jack Zenger and Joseph Folkman, who run a leadership consultancy, analyzed 3,492 participants in a manager development program and found that the most effective listeners do four things: 1. They interact in ways that make the other person feel safe and supported 2. They take a helping, cooperative stance 3. They occasionally ask questions that gently and constructively challenge old assumptions 4. They make occasional suggestions to open up alternative paths

According to a study by the Associated Press and the Center for Public Integrity, Purdue and other drug companies that manufacture opioid painkillers spent over $700 million between 2006 and 2015 on lobbying in Washington and in all fifty states. The combined spending of these groups amounted to roughly eight times what the gun lobby spent. (By comparison, during the same period, the small handful of groups pushing for limits on opioid prescribing spent $4 million

There is something about the very idea of a city which is central to the understanding of a planet like Earth, and particularly the understanding of that part of the then-existing group-civilization which called itself the West. That idea, to my mind, met its materialist apotheosis in Berlin at the time of the Wall. Perhaps I go into some sort of shock when I experience something deeply; I'm not sure, even at this ripe middle-age, but I have to admit that what I recall of Berlin is not arranged in my memory in any normal, chronological sequence. My only excuse is that Berlin itself was so abnormal - and yet so bizarrely representative - it was like something unreal; an occasionally macabre Disneyworld which was so much a part of the real world (and the realpolitik world), so much a crystallization of everything these people had managed to produce, wreck, reinstate, venerate, condemn and worship in their history that it defiantly transcended everything it exemplified, and took on a single - if multifariously faceted - meaning of its own; a sum, an answer, a statement no city in its right mind would want or be able to arrive at.

squared my shoulders. “Release the Kraken!” Several sets of eyes settled on me. “What?” I gave a lopsided shrug. “I’ve always wanted to yell that since I saw that movie. Seemed like the perfect moment.” Aiden laughed. “See! That’s why I love him,” I told the group. “He laughs at the stupid crap that comes out of my mouth.” In response, Aiden leaned over and pressed his lips against my temple. “Keep talking about loving me,” he murmured, “and we’re going to scar some of these guys for life.” I

But fundamentally, this is about the imbalance of power between the sexes. As long as women’s primary access to power is via access to men, and as long as men value women primarily as either carriers of their bloodline or vessels for their carnal desires, both men and women will be commenting on women’s youth and beauty—or the lack thereof—ad nauseum, the former group as they would appraise any other interchangeable commodity, and the latter as assessment of competitive advantages and disadvantages. “Certainly it’s admirable for any given woman to learn to appreciate her own worth, despite all the countervailing forces. But it cannot be enough for those who are treated as lesser to feel better about themselves. That they are treated as lesser is an injustice. And that injustice itself must be rooted out and eradicated.

In a nutshell, individual selection favors what we call sin and group selection favors virtue. The result is the internal conflict of conscience that afflicts all but psychopaths, estimated fortunately to make up only 1 to 4 percent of the population. The products of the opposing two vectors in natural selection are hardwired in our emotions and reasoning, and cannot be erased. Internal conflict is not a personal irregularity but a timeless human quality. No such conflict exists or can exist in an eagle, fox, or spider, for example, whose traits were born solely of individual selection, or a worker ant, whose social traits were shaped entirely by group selection.

Since the festival had started, I had been taking note of a potential hostile that Amena had been associating with. Evidence was mounting up and my threat assessment was nearing critical. Things like: (1) he had informed her that his age was comparable to hers, which was just below the local standard for legal adult, but my physical scan and public record search indicated that he was approximately twelve Preservation standard calendar years older, (2) he never approached her when any family members or verified friends were with her, (3) he stared at her secondary sexual characteristics when her attention was elsewhere, (4) he encouraged her to take intoxicants that he wasn’t ingesting himself, (5) her parental and other related humans all assumed she was with her friends when she was seeing him and her friends all assumed she was with family and she hadn’t told either group about him, (6) I just had a bad feeling about the little shit.

Imagine that you’re an intelligent extraterrestrial, concerned only with verifiable truths. You discover a species that has divided itself into thousands—no, by now millions—of tribal groups holding an incredible variety of beliefs about the origin of the universe and the way to behave in it. Although many of them have ideas in common, even when there’s a ninety-nine percent overlap, the remaining one percent’s enough to set them killing and torturing each other, over trivial points of doctrine, utterly meaningless to outsiders. “How to account for such irrational behavior?

Before Gabe could react, he watched helplessly as Rachel slipped backwards and out of sight into the mountainside, a crumbling wall now the only thing he could see. “Rachel!” Gabe shouted, rushing forward. Before Gabe could reach her Haim, being closer to where she had fallen through, leapt into the gaping hole after her. The group now only heard Haim's cries echoing in the darkness as they drifted further away.

She liked numbers and sums. She devised a game in which each number was a family member and the “answer” made a family grouping with a story to it. Naught was a babe in arms. He gave no trouble. Whenever he appeared you just “carried” him. The figure 1 was a pretty baby girl just learning to walk, and easy to handle; 2 was a baby boy who could walk and talk a little. He went into family life (into sums, etc.) with very little trouble. And 3 was an older boy in kindergarten, who had to be watched a little. Then there was 4, a girl of Francie’s age. She was almost as easy to “mind” as 2. The mother was 5, gentle and kind. In large sums, she came along and made everything easy the way a mother should. The father, 6, was harder than the others but very just. But 7 was mean. He was a crotchety old grandfather and not at all accountable for how he came out. The grandmother, 8, was hard too, but easier to understand than 7. Hardest of all was 9. He was company and what a hard time fitting him into family life! When Francie added a sum, she would fix a little story to go with the result. If the answer was 924, it meant that the little boy and girl were being minded by company while the rest of the family went out. When a number such as 1024 appeared, it meant that all the little children were playing together in the yard. The number 62 meant that papa was taking the little boy for a walk; 50 meant that mama had the baby out in the buggy for an airing and 78 meant grandfather and grandmother sitting home by the fire of a winter’s evening. Each single combination of numbers was a new set-up for the family and no two stories were ever the same. Francie took the game with her up into algebra. X was the boy’s sweetheart who came into the family life and complicated it. Y was the boy friend who caused trouble. So arithmetic was a warm and human thing to Francie and occupied many lonely hours of her time.

Cutting class,” I muttered. “That idiot.” Ben did a double-take when he spotted me, then slowly shook his head. As I drew near, he whispered something under his breath. His moron buddies exploded in laughter. I’ll kill him. Then murder him afterward. “What the hell are you doing?” Not the most diplomatic of greetings, but my temper was long gone. “Is your first class Parking Lot Maintenance?” Ben waved a hand at me. “You see what I mean?” Wallet Chain chuckled as he toked a cigarette. “That’s not very nice, sweetheart.” “You’ll never land a man like that,” added Ski Cap. “This ain’t Beantown.” “Ben?” Seething. “May I speak to you privately?” Ben rolled his eyes. “Give me a sec, guys. I’ve been naughty.” I waited until the stoners were out of earshot. “Great crew you’ve assembled.” Dripping with sarcasm. “Leave them out of this,” Ben warned. “What, I can’t even have friends, now that I’ve been kicked from the Ivory Tower?” “Maybe go to class. You might find a better peer group in there.” Ben snorted. “I’m pretty sure you have class right now, too.” Touche.

Notice in Acts 4 that there were “no needy persons among them.” Why? Because they shared with “anyone one who had need.” The expression of neediness in the community allowed the economy of love to flow. But in churches in America and other places where affluence poses special problems, the situation is very different. These cultures are enslaved to the fear of death and death avoidance holds serious sway. In these cultures the expression of need is taboo and pornographic. What results is neurotic image-management, the pressure to be “fine.” The perversity here is that on the surface American churches do look like the church in Acts 4 - there are “no needy persons” among us. We all appear to be doing just fine, thank you very much. But we know this to be a sham, a collective delusion driven by the fear of death. I’m really not fine and neither are you. But you are afraid of me and I’m afraid of you. We are neurotic about being vulnerable with each other. We fear exposing our need and failure to each other. And because of this fear - the fear of being needy within a community of neediness - the witness of the church is compromised. A collection of self-sustaining and self-reliant people - people who are all pretending to be fine - is not the Kingdom of God. It’s a church built upon the delusional anthropology we described earlier. Specifically, a church where everyone is “fine” is a group of humans refusing to be human beings and pretending to be gods. Such a “church” is comprised of fearful people working hard to keep up appearances and unable to trust each other to the point of loving self-sacrifice. In such a “church” each member is expected to be self-sufficient and self-sustaining, thus making no demands upon others. Unfortunately, where there is no need and no vulnerability, there can be no love.

1. Recruit the smallest group of people who can accomplish what must be done quickly and with high quality. Comparative Advantage means that some people will be better than others at accomplishing certain tasks, so it pays to invest time and resources in recruiting the best team for the job. Don’t make that team too large, however—Communication Overhead makes each additional team member beyond a core of three to eight people a drag on performance. Small, elite teams are best. 2. Clearly communicate the desired End Result, who is responsible for what, and the current status. Everyone on the team must know the Commander’s Intent of the project, the Reason Why it’s important, and must clearly know the specific parts of the project they’re individually responsible for completing—otherwise, you’re risking Bystander Apathy. 3. Treat people with respect. Consistently using the Golden Trifecta—appreciation, courtesy, and respect—is the best way to make the individuals on your team feel Important and is also the best way to ensure that they respect you as a leader and manager. The more your team works together under mutually supportive conditions, the more Clanning will naturally occur, and the more cohesive the team will become. 4. Create an Environment where everyone can be as productive as possible, then let people do their work. The best working Environment takes full advantage of Guiding Structure—provide the best equipment and tools possible and ensure that the Environment reinforces the work the team is doing. To avoid having energy sapped by the Cognitive Switching Penalty, shield your team from as many distractions as possible, which includes nonessential bureaucracy and meetings. 5. Refrain from having unrealistic expectations regarding certainty and prediction. Create an aggressive plan to complete the project, but be aware in advance that Uncertainty and the Planning Fallacy mean your initial plan will almost certainly be incomplete or inaccurate in a few important respects. Update your plan as you go along, using what you learn along the way, and continually reapply Parkinson’s Law to find the shortest feasible path to completion that works, given the necessary Trade-offs required by the work. 6. Measure to see if what you’re doing is working—if not, try another approach. One of the primary fallacies of effective Management is that it makes learning unnecessary. This mind-set assumes your initial plan should be 100 percent perfect and followed to the letter. The exact opposite is true: effective Management means planning for learning, which requires constant adjustments along the way. Constantly Measure your performance across a small set of Key Performance Indicators (discussed later)—if what you’re doing doesn’t appear to be working, Experiment with another approach.

In trying to comprehend and judge moral dilemmas of this scale, people often resort to one of four methods. The first is to downsize the issue. To understand the Syrian civil war as though it were occurring between two foragers, for example, one imagines the Assad regime as a lone person and the rebels as another person; one of them is bad and one of them is good. The historical complexity of the conflict is replaced by a simple, clear plot.4 The second method is to focus on a touching human story that ostensibly stands for the whole conflict. When you try to explain to people the true complexity of the conflict by means of statistics and precise data, you lose them, but a personal story about the fate of one child activates the tear ducts, makes the blood boil, and generates false moral certainty.5 This is something that many charities have understood for a long time. In one noteworthy experiment, people were asked to donate money to help a poor seven-year-old girl from Mali named Rokia. Many were moved by her story and opened their hearts and purses. However, when in addition to Rokia’s personal story the researchers also presented people with statistics about the broader problem of poverty in Africa, respondents suddenly became less willing to help. In another study, scholars solicited donations to help either one sick child or eight sick children. People gave more money to the single child than to the group of eight.6

But within those numbers, there are other stories. For one, the statistics show a sharp and notable drop in life expectancy over 1932–4, across a wide range of groups. Before 1932, urban men had a life expectancy at birth of 40 to 46 years, and urban women 47 to 52 years. Rural men had a life expectancy of 42 to 44 years, and rural women 45 to 48 years. By contrast, Ukrainian men born in 1932, in either the city or countryside, had an average life expectancy of about 30. Women born in that year could expect to live on average to 40. For those born in 1933, the numbers are even starker. Females born in Ukraine in that year lived, on average, to be eight years old. Males born in 1933 could expect to live to the age of five.6 These

here are the main lessons to make each challenge into a source of growth. 1. Don’t avoid conflict, which is your family’s opportunity to learn and grow if you understand where it originates and manage it appropriately. 2. You naturally think compatibility is key to relationship success, and difference brings conflict. In truth, you need enough compatibility to function, but not all that much. What you really need is complementarity to complete you as a person. 3. The culture of a family can get sick from the virus of negativity. This is a basic emotional-management issue, but applied to a group instead of to you as an individual. 4. The secret weapon in all families is forgiveness. Almost all unresolved conflict comes down to unresolved resentment, so a practice of forgiving each other explicitly and implicitly is extremely important. 5. Explicit forgiveness and almost all difficult communication require a policy of honesty. When families withhold the truth, they cannot be close.

You’re lying,” I said. “You’ve never seen him.” “I see him all the time. I’ve killed with him.” My stomach twisted, and it had nothing to do with the Strigoi’s proximity. Don’t think about Dimitri killing people. Don’t think about Dimitri killing people . I said the words over and over in my head, forcing myself to stay calm. “If that’s true,” I hissed back, “then I’ve got a message for you to deliver to him. Tell him Rose Hathaway is looking for him.” “I’m not your errand boy,” he said, glowering. My stake slashed out, drawing blood, and he grimaced in pain. “You’re anything I want you to be. Now go tell Dimitri what I told you. Rose Hathaway. Rose Hathaway is looking for him. Say it.” I pressed the point to his neck. “Say my name so I know you’ll remember.” “I’ll remember it so I can kill you.” The stake pressed harder, spilling blood. “Rose Hathaway,” he said. Mead, Richelle (2009-08-07). Blood Promise: A Vampire Academy Novel (pp. 263-264). Penguin Young Readers Group. Kindle Edition.

Why Cults Terrorize and Kill Children – LLOYD DEMAUSE The Journal of Psychohistory 21 (4) 1994 "Extending these local figures to a national estimate would easily mean tens of thousands of cult victims per year reporting, plus undoubtedly more who do not report.(2) This needn’t mean, of course, that actual Cult abuse is increasing, only that-as with the increase in all child abuse reports-we have become more open to hearing them. But it seemed unlikely that the surge of cult memories could all be made up by patients or implanted by therapists. Therapists are a timid group at best, and the notion that they suddenly begin implanting false memories in tens of thousands of their clients for no apparent reason strained credulity. Certainly no one has presented a shred of evidence for massive “false memory” implantations.

Gregori stepped away from the huddled mass of tourists, putting distance between himself and the guide. He walked completely erect,his head high, his long hair flowing around him. His hands were loose at his sides, and his body was relaxed, rippling with power. "Hear me now, ancient one." His voice was soft and musical, filling the silence with beauty and purity. "You have lived long in this world, and you weary of the emptiness. I have come in anwer to your call." "Gregori.The Dark One." The evil voice hissed and growled the words in answer. The ugliness tore at sensitive nerve endings like nails on a chalkboard. Some of the tourists actually covered their ears. "How dare you enter my city and interfere where you have no right?" "I am justice,evil one. I have come to set your free from the bounaries holding you to this place." Gregori's voice was so soft and hypnotic that those listening edged out from their sanctuaries.It beckoned and pulled, so that none could resist his every desire. The black shape above their head roiled like a witch's cauldron. A jagged bolt of lightning slammed to earth straight toward the huddled group. Gregori raised a hand and redirected the force of energy away from the tourists and Savannah. A smile edged the cruel set of his mouth. "You think to mock me with display,ancient one? Do not attempt to anger what you do not understand.You came to me.I did not hunt you.You seek to threaten my lifemate and those I count as my friends.I can do no other than carry the justice of our people to you." Gregori's voice was so reasonable, so perfect and pure,drawing obedience from the most recalcitrant of criminals. The guide made a sound,somewhere between disbelief and fear.Gregori silenced him with a wave of his hand, needing no distractions. But the noise had been enough for the ancient one to break the spell Gregori's voice was weaving around him. The dark stain above their heads thrashed wildly, as if ridding itself ot ever-tightening bonds before slamming a series of lightning strikes at the helpless mortals on the ground. Screams and moans accompanied the whispered prayers, but Gregori stood his ground, unflinching. He merely redirected the whips of energy and light, sent them streaking back into the black mass above their heads.A hideous snarl,a screech of defiance and hatred,was the only warning before it hailed. Hufe golfball-sized blocks of bright-red ice rained down toward them. It was thick and horrible to see, the shower of frozen blood from the skies. But it stopped abruptly, as if an unseen force held it hovering inches from their heads. Gregori remained unchanged, impassive, his face a blank mask as he shielded the tourists and sent the hail hurtling back at their attacker.From out of the cemetery a few blocks from them, an army of the dead rose up. Wolves howled and raced along beside the skeletons as they moved to intercept the Carpathian hunter. Savannah. He said her name once, a soft brush in her mind. I've got it, she sent back instantly.Gregori had his hands full dealing with the abominations the vampire was throwing at him; he did't need to waste his energy protecting the general public from the apparition. She moved out into the open, a small, fragile figure, concentrating on the incoming threat. To those dwelling in the houses along the block and those driving in their cars, she masked the pack of wolves as dogs racing down the street.The stick=like skeletons, grotesque and bizarre, were merely a fast-moving group of people. She held the illusion until they were within a few feet of Gregori.Dropping the illusion, she fed every ounce of her energy and power to Gregori so he could meet the attack.

The chamber was empty, except for a rotting barrel in one corner. Across from them, three identical archways opened to three identical rooms, small and dark. Where those led, Eragon could not see. The group stopped, and Eragon slowly straightened his back, wincing as his sore muscles stretched. “This would not have been part of Erst Graybeard’s plans,” said Arya. “Which path should we pick?” asked Wyrden. “Isn’t it obvious?” asked the herbalist. “The left one. It’s always the left one.” And she strode toward that selfsame arch even as she spoke. Eragon could not help himself. “Left according to which direction? If you were starting from the other side, left--” “Left would be right and right would be left, yes, yes,” said the herbalist. Her eyes narrowed. “Sometimes you’re too clever for your own good, Shadeslayer…Very well, we’ll try it your way. But don’t say I didn’t warn you if we end up wandering around here for days on end.

Parent and Teacher Actions: 1. Ask children what their role models would do. Children feel free to take initiative when they look at problems through the eyes of originals. Ask children what they would like to improve in their family or school. Then have them identify a real person or fictional character they admire for being unusually creative and inventive. What would that person do in this situation? 2. Link good behaviors to moral character. Many parents and teachers praise helpful actions, but children are more generous when they’re commended for being helpful people—it becomes part of their identity. If you see a child do something good, try saying, “You’re a good person because you ___.” Children are also more ethical when they’re asked to be moral people—they want to earn the identity. If you want a child to share a toy, instead of asking, “Will you share?” ask, “Will you be a sharer?” 3. Explain how bad behaviors have consequences for others. When children misbehave, help them see how their actions hurt other people. “How do you think this made her feel?” As they consider the negative impact on others, children begin to feel empathy and guilt, which strengthens their motivation to right the wrong—and to avoid the action in the future. 4. Emphasize values over rules. Rules set limits that teach children to adopt a fixed view of the world. Values encourage children to internalize principles for themselves. When you talk about standards, like the parents of the Holocaust rescuers, describe why certain ideals matter to you and ask children why they’re important. 5. Create novel niches for children to pursue. Just as laterborns sought out more original niches when conventional ones were closed to them, there are ways to help children carve out niches. One of my favorite techniques is the Jigsaw Classroom: bring students together for a group project, and assign each of them a unique part. For example, when writing a book report on Eleanor Roosevelt’s life, one student worked on her childhood, another on her teenage years, and a third on her role in the women’s movement. Research shows that this reduces prejudice—children learn to value each other’s distinctive strengths. It can also give them the space to consider original ideas instead of falling victim to groupthink. To further enhance the opportunity for novel thinking, ask children to consider a different frame of reference. How would Roosevelt’s childhood have been different if she grew up in China? What battles would she have chosen to fight there?

The bottom line is that, much as in rich countries, we have no accepted recipe for how to make growth happen in poor countries. Even the experts seem to have accepted this. In 2006, the World Bank asked the Nobel laureate Michael Spence to lead the Commission on Growth and Development (informally known as the Growth Commission). Spence initially refused, but convinced by the enthusiasm of his would-be fellow panelists, a highly distinguished group that included Robert Solow, he finally agreed. But their report ultimately recognized that there are no general principles, and no two growth episodes seem alike. Bill Easterly, not very charitably perhaps, but quite accurately, described their conclusion: “After two years of work by the commission of 21 world leaders and experts, an 11-member working group, 300 academic experts, 12 workshops, 13 consultations, and a budget of $4m, the experts’ answer to the question of how to attain high growth was roughly: we do not know, but trust experts to figure it out.

So ecological duress can increase or decrease aggression. This raises the key issue of what global warming will do to our best and worst behaviors. There will definitely be some upsides. Some regions will have longer growing seasons, increasing the food supply and reducing tensions. Some people will eschew conflict, being preoccupied with saving their homes from the encroaching ocean or growing pineapples in the Arctic. But amid squabbling about the details in predictive models, the consensus is that global warming won’t do good things to global conflict. For starters, warmer temperatures rile people up—in cities during the summers, for every three degree increase in temperature, there was a 4 percent increase in interpersonal violence and 14 percent in group violence. But global warming’s bad news is more global—desertification, loss of arable land due to rising seas, more droughts. One influential meta-analysis projected 16 percent and 50 percent increases in interpersonal and group violence, respectively, in some regions by 2050.

Embrace Reality and Deal with It 1.1 Be a hyperrealist. a. Dreams + Reality + Determination = A Successful Life. 1.2 Truth—or, more precisely, an accurate understanding of reality—is the essential foundation for any good outcome. 1.3 Be radically open-minded and radically transparent. a. Radical open-mindedness and radical transparency are invaluable for rapid learning and effective change. b. Don’t let fears of what others think of you stand in your way. c. Embracing radical truth and radical transparency will bring more meaningful work and more meaningful relationships. 1.4 Look to nature to learn how reality works. a. Don’t get hung up on your views of how things “should” be because you will miss out on learning how they really are. b. To be “good,” something must operate consistently with the laws of reality and contribute to the evolution of the whole; that is what is most rewarded. c. Evolution is the single greatest force in the universe; it is the only thing that is permanent and it drives everything. d. Evolve or die. 1.5 Evolving is life’s greatest accomplishment and its greatest reward. a. The individual’s incentives must be aligned with the group’s goals. b. Reality is optimizing for the whole—not for you. c. Adaptation through rapid trial and error is invaluable. d. Realize that you are simultaneously everything and nothing—and decide what you want to be. e. What you will be will depend on the perspective you have. 1.6 Understand nature’s practical lessons. a. Maximize your evolution. b. Remember “no pain, no gain.” c. It is a fundamental law of nature that in order to gain strength one has to push one’s limits, which is painful. 1.7 Pain + Reflection = Progress. a. Go to the pain rather than avoid it. b. Embrace tough love. 1.8 Weigh second- and third-order consequences. 1.9 Own your outcomes. 1.10 Look at the machine from the higher level. a. Think of yourself as a machine operating within a machine and know that you have the ability to alter your machines to produce better outcomes. b. By comparing your outcomes with your goals, you can determine how to modify

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

Obviously, in those situations, we lose the sale. But we’re not trying to maximize each and every transaction. Instead, we’re trying to build a lifelong relationship with each customer, one phone call at a time. A lot of people may think it’s strange that an Internet company is so focused on the telephone, when only about 5 percent of our sales happen through the telephone. In fact, most of our phone calls don’t even result in sales. But what we’ve found is that on average, every customer contacts us at least once sometime during his or her lifetime, and we just need to make sure that we use that opportunity to create a lasting memory. The majority of phone calls don’t result in an immediate order. Sometimes a customer may be calling because it’s her first time returning an item, and she just wants a little help stepping through the process. Other times, a customer may call because there’s a wedding coming up this weekend and he wants a little fashion advice. And sometimes, we get customers who call simply because they’re a little lonely and want someone to talk to. I’m reminded of a time when I was in Santa Monica, California, a few years ago at a Skechers sales conference. After a long night of bar-hopping, a small group of us headed up to someone’s hotel room to order some food. My friend from Skechers tried to order a pepperoni pizza from the room-service menu, but was disappointed to learn that the hotel we were staying at did not deliver hot food after 11:00 PM. We had missed the deadline by several hours. In our inebriated state, a few of us cajoled her into calling Zappos to try to order a pizza. She took us up on our dare, turned on the speakerphone, and explained to the (very) patient Zappos rep that she was staying in a Santa Monica hotel and really craving a pepperoni pizza, that room service was no longer delivering hot food, and that she wanted to know if there was anything Zappos could do to help. The Zappos rep was initially a bit confused by the request, but she quickly recovered and put us on hold. She returned two minutes later, listing the five closest places in the Santa Monica area that were still open and delivering pizzas at that time. Now, truth be told, I was a little hesitant to include this story because I don’t actually want everyone who reads this book to start calling Zappos and ordering pizza. But I just think it’s a fun story to illustrate the power of not having scripts in your call center and empowering your employees to do what’s right for your brand, no matter how unusual or bizarre the situation. As for my friend from Skechers? After that phone call, she’s now a customer for life. Top 10 Ways to Instill Customer Service into Your Company   1. Make customer service a priority for the whole company, not just a department. A customer service attitude needs to come from the top.   2. Make WOW a verb that is part of your company’s everyday vocabulary.   3. Empower and trust your customer service reps. Trust that they want to provide great service… because they actually do. Escalations to a supervisor should be rare.   4. Realize that it’s okay to fire customers who are insatiable or abuse your employees.   5. Don’t measure call times, don’t force employees to upsell, and don’t use scripts.   6. Don’t hide your 1-800 number. It’s a message not just to your customers, but to your employees as well.   7. View each call as an investment in building a customer service brand, not as an expense you’re seeking to minimize.   8. Have the entire company celebrate great service. Tell stories of WOW experiences to everyone in the company.   9. Find and hire people who are already passionate about customer service. 10. Give great service to everyone: customers, employees, and vendors.

She shut her eyes against the realisation rising within her like a tidal wave. It would sweep away everything in its path once she admitted it. Consume her entirely. The thought was enough for her to straighten and wipe away her tears. 'I can't accept this.' 'It was made for you,' he smiled softly. She couldn't bear that smile, his kindness and joy, as she corrected. 'I will not accept it.' She placed the orb back in its box and handed it to him. 'Return it.' His eyes shuttered. 'It's a gift, not a fucking wedding ring.' She stiffened. 'No, I'll look to Eris for that.' He went still. 'Say that again.' She made her face cold, the only shield she had against him. 'Rhys says Eris wants me for his bride. He'll do anything we want in exchange for my hand.' The Siphons atop Cassian's hands flickered. 'You aren't considering saying yes.' She said nothing. Let him believe the worst. He snarled. 'I see. I get a little too close and you shove me away again. Back to where it's safe. Better to marry a viper like Eris than be with me.' 'I am not with you,' she snapped. 'I am fucking you.' 'The only thing fit for a bastard-born brute, right?' 'I didn't say that.' 'You don't need to. You've said it a thousand times before.' 'Then why did you bother to cut in at the ball?' 'Because I was fucking jealous!' he roared, wings splaying. 'You looked like a queen, and it was painfully obvious that you should be with a princeling like Eris and not a low-born nothing like me! Because I couldn't stand the sight of it, right down to my gods-damned bones! But go ahead, Nesta. Go ahead and fucking marry him and good fucking luck to you!' 'Eris is the brute,' she shot back. 'He is a brute and a piece of shit. And I would marry him because I am just like him!' The words echoed through the room. His pained face gutted her. 'I deserve Eris.' Her voice cracked. Cassian panted, his eyes still lit with fury- and now with shock. Nesta said hoarsely. 'You are good, Cassian. And you are brave, and brilliant, and kind. I could kill anyone who has ever made you feel less than that- less than what you are. And I know I'm a part of that group, and I hate it.' Her eyes burned, but she fought past it. 'You are everything I have never been, and will never be good enough for. Your friends know it, and I have carried it around with me all this time- that I do not deserve you. The fury slid from his face. Nesta didn't stop the tears that flowed, or the words that tumbled out. 'I didn't deserve you before the war, or afterward, and I certainly don't now.' She let out a low, broken laugh. 'Why do you think I shoved you away? Why do you think I wouldn't speak to you?' She put a hand on her aching chest. 'After my father died, after I failed in so many ways- denying myself of you...' She sobbed. 'It was my punishment. Don't you understand that?' She could barely see him through her tears. 'From the moment I met you, I wanted you more than reason From the moment I saw you in my house, you were all I could think about. And it terrified me. No one had ever held such power over me. And I am still terrified that if I let myself have you... it will be taken away. Someone will take it away, and if you're dead...' She buried her face in her hands. 'It doesn't matter,' she whispered. 'I do not deserve you, and I never, ever will.' Utter silence filled the room. Such silence that she wondered if he'd left, and lowered her hands to see if he was there. Cassian stood before her. Tears streaming down his beautiful, perfect face. She didn't balk from it, letting him see her like this: her most raw, most base self. He'd always seen all of her, anyway. He opened his mouth and tried to speak. Had to swallow and try again. Nesta saw all the words in his eyes, though. The same ones she knew lay in her own.

The reason we haven’t solved the race problem in America after hundreds of years is that people apart from God are trying to create unity, while people under God who already have unity are not living out the unity we possess. The result of both of these conditions is disastrous for America. Our failure to find cultural unity as a nation is directly related to the church’s failure to preserve our spiritual unity. The church has already been given unity because we’ve been made part of the same family. An interesting point to note about family is that you don’t have to get family to be family. A family already is a family. But sometimes you do have to get family to act like family. In the family of God, this is done through the presence and power of the Holy Spirit. A perfect example of spiritual unity came on the Day of Pentecost when God’s people spoke with other tongues (Acts 2:4). When the Holy Spirit showed up, people spoke in languages they didn’t know so that people from a variety of backgrounds could unite under the cross of Jesus Christ. The people who heard the apostles speak on the Day of Pentecost were from all over the world, representing at least sixteen different geographical areas, racial categories, or ethnic groups (Acts 2:8–11). But in spite of the great diversity, they found true oneness in the presence of the Holy Spirit. Spiritual oneness always and only comes to those who are under God’s authority because in that reality He enables them with the power of His Spirit.

On undetached people who are full of self-will.4 People say: ‘O Lord, I wish that I stood as well with God and that I had as much devotion and peace with God as other people, and that I could be like them or could be as poor as they are.’ Or they say: ‘It never works for me unless I am in this or that particular place and do this or that particular thing. I must go to somewhere remote or live in a hermitage or a monastery.’ Truly, it is you who are the cause of this yourself, and nothing else. It is your own self-will, even if you don’t know it or this doesn’t seem to you to be the case. The lack of peace that you feel can only come from your own self-will, whether you are aware of this or not. Whatever we think – that we should avoid certain things and seek out others, whether these be places or people, particular forms of devotion, this group of people or this kind of activity – these are not to blame for the fact that you are held back by devotional practices and by things; rather it is you as you exist in these things who hold yourself back, for you do not stand in the proper relation to them. Start with yourself therefore and take leave of yourself. Truly, if you do not depart from yourself, then wherever you take refuge, you will find obstacles and unrest, wherever it may be. Those who seek peace in external things, whether in places or devotional practices, people or works, in withdrawal from the world or poverty or self-abasement: however great these things may be or whatever their character, they are still nothing at all and cannot be the source of peace. Those who seek in this way, seek wrongly, and the farther they range, the less they find what they are looking for. They proceed like someone who has lost their way: the farther they go, the more lost they become. But what then should they do? First of all, they should renounce themselves, and then they will have renounced all things. Truly, if someone were to renounce a kingdom or the whole world while still holding on to themselves, then they would have renounced nothing at all. And indeed, if someone renounces themselves, then whatever they might keep, whether it be a kingdom or honour or whatever it may be, they will still have renounced all things. St Peter said, ‘See, Lord, we have left everything’ (Matt. 19:27), when he had left nothing more than a mere net and his little boat, and a saint5 comments that whoever willingly renounces what is small, renounces not only this but also everything which worldly people can possess or indeed even desire. Whoever renounces their own will and their own self, renounces all things as surely as if all things were in that person’s possession to do with as they pleased, for what you do not wish to desire, you have given over and given up to God. Therefore our Lord said, ‘Blessed are the poor in spirit’ (Matt. 5:3), which is to say those who are poor in will. Let no one be in any doubt about this: if there were a better way, then our Lord would have told us, who said, ‘If anyone would follow me, he must first deny himself’ (Matt 16:24). This is the point which counts. Examine yourself, and wherever you find yourself, then take leave of yourself. This is the best way of all.

At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).

Groups have powerful self-reinforcing mechanisms at work. These can lead to group polarization—a tendency for members of the group to end up in a more extreme position than they started in because they have heard the views repeated frequently. At the extreme limit of group behavior is groupthink. This occurs when a group makes faulty decisions because group pressures lead to a deterioration of “mental efficiency, reality testing, and moral judgment.” The original work was conducted with reference to the Vietnam War and the Bay of Pigs fiasco. However, it rears its head again and again, whether it is in connection with the Challenger space shuttle disaster or the CIA intelligence failure over the WMD of Saddam Hussein. Groupthink tends to have eight symptoms: 1 . An illusion of invulnerability. This creates excessive optimism that encourages taking extreme risks. [...] 2. Collective rationalization. Members of the group discount warnings and do not reconsider their assumptions. [...] 3. Belief in inherent morality. Members believe in the rightness of their cause and therefore ignore the ethical or moral consequences of their decisions. 4. Stereotyped views of out-groups. Negative views of “enemy” make effective responses to conflict seem unnecessary. Remember how those who wouldn't go along with the dot-com bubble were dismissed as simply not getting it. 5. Direct pressure on dissenters. Members are under pressure not to express arguments against any of the group’s views. 6. Self-censorship. Doubts and deviations from the perceived group consensus are not expressed. 7. Illusion of unanimity. The majority view and judgments are assumed to be unanimous. 8. "Mind guards" are appointed. Members protect the group and the leader from information that is problematic or contradictory to the group's cohesiveness, view, and/or decisions. This is confirmatory bias writ large.

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

They had not been long there before Lord Dumbello did group himself. 'Fine day,' he said, coming up and occupying the vacant position by Miss Grantly's elbow. 'We were driving to-day and we thought it rather cold,' said Griselda. 'Deuced cold,' said Lord Dumbello, and then he adjusted his white cravat and touched up his whiskers. Having got so far, he did not proceed to any other immediate conversational efforts; nor did Griselda. But he grouped himself again as became a marquis, and gave very intense satisfaction to Mrs. Proudie. 'This is so kind of you, Lord Dumbello,' said that lady, coming up to him and shaking his hand warmly; 'so very kind of you to come to my poor little tea-party.' 'Uncommonly pleasant, I call it,' said his lordship. 'I like this sort of thing--no trouble, you know.' 'No; that is the charm of it: isn't it? no trouble or fuss, or parade. That's what I always say. According to my ideas, society consists in giving people facility for an interchange of thoughts--what we call conversation.' 'Aw, yes, exactly.' 'Not in eating and drinking together--eh, Lord Dumbello? And yet the practice of our lives would seem to show that the indulgence of those animal propensities can alone suffice to bring people together. The world in this has surely made a great mistake.' 'I like a good dinner all the same,' said Lord Dumbello. 'Oh, yes, of course--of course. I am by no means one of those who would pretend to preach that our tastes have not been given to us for our enjoyment. Why should things be nice if we are not to like them?' 'A man who can really give a good dinner has learned a great deal,' said Lord Dumbello, with unusual animation. 'An immense deal. It is quite an art in itself; and one which I, at any rate, by no means despise. But we cannot always be eating -- can we?' 'No,' said Lord Dumbello, 'not always.' And he looked as though he lamented that his powers should be so circumscribed.

Audio of interview - http://www.youtube.com/watch?feature=... "it's not surprising that in that first group I worked with over 20 years ago I had 2 accounts of Jimmy Savile being an abuser where I did support some people to go to the police but it was seen as something impossible to consider at the time." "We have improved a lot as a society in the last 20 years in accepting the reality of abuse, even though it's still so hard for us." "When we look at adults who were abused in childhood we find that nearly all of them had told somebody..." "The culture of the police has changed dramatically but 20 years ago when even counselors and social workers didn't think the abuse could be so widespread the police were obviously part of that culture too. I mean it's hard to realise that in the 1980s there was a point where it was thought that there were only 486 children on the abuse register. Now the government accepts that 1 in 4 adults will have been abused at some point in their lives. That is a huge change." "This is really different for any survivors listening now if a police officer doesn't listen sympathetically and offer a believing response then something has gone wrong because the police really do have this in their guidelines now." - Dr Valerie Sinason, Clinic for Dissociative Studies, London

In this chapter, I want to focus on the really big crimes that have been committed by atheist groups and governments. In the past hundred years or so, the most powerful atheist regimes—Communist Russia, Communist China, and Nazi Germany—have wiped out people in astronomical numbers. Stalin was responsible for around twenty million deaths, produced through mass slayings, forced labor camps, show trials followed by firing squads, population relocation and starvation, and so on. Jung Chang and Jon Halliday’s authoritative recent study Mao: The Unknown Story attributes to Mao Zedong’s regime a staggering seventy million deaths.4 Some China scholars think Chang and Halliday’s numbers are a bit high, but the authors present convincing evidence that Mao’s atheist regime was the most murderous in world history. Stalin’s and Mao’s killings—unlike those of, say, the Crusades or the Thirty Years’ War—were done in peacetime and were performed on their fellow countrymen. Hitler comes in a distant third with around ten million murders, six million of them Jews. So far, I haven’t even counted the assassinations and slayings ordered by other Soviet dictators like Lenin, Khrushchev, Brezhnev, and so on. Nor have I included a host of “lesser” atheist tyrants: Pol Pot, Enver Hoxha, Nicolae Ceaus̹escu, Fidel Castro, Kim Jong-il. Even these “minor league” despots killed a lot of people. Consider Pol Pot, who was the leader of the Khmer Rouge, the Communist Party faction that ruled Cambodia from 1975 to 1979. Within this four-year period Pol Pot and his revolutionary ideologues engaged in systematic mass relocations and killings that eliminated approximately one-fifth of the Cambodian population, an estimated 1.5 million to 2 million people. In fact, Pol Pot killed a larger percentage of his countrymen than Stalin and Mao killed of theirs.5 Even so, focusing only on the big three—Stalin, Hitler, and Mao—we have to recognize that atheist regimes have in a single century murdered more than one hundred million people.

It has often been claimed that there has been very little change in the average real income of American households over a period of decades. It is an undisputed fact that the average real income—that is, money income adjusted for inflation—of American households rose by only 6 percent over the entire period from 1969 to 1996. That might well be considered to qualify as stagnation. But it is an equally undisputed fact that the average real income per person in the United States rose by 51 percent over that very same period.3 How can both these statistics be true? Because the average number of individuals per household has been declining over the years. Half the households in the United States contained six or more people in 1900, as did 21 percent in 1950. But, by 1998, only ten percent of American households had that many people.4 The average number of persons per household not only varies over time, it also varies from one racial or ethnic group to another at a given time, and varies from one income bracket to another. As of 2007, for example, black household income was lower than Hispanic household income, even though black per capita income was higher than Hispanic per capita income, because black households average fewer people than Hispanic households. Similarly, Asian American household income was higher than white household income, even though white per capita income was higher than Asian American per capita income, because Asian American households average more people.5 Income comparisons using household statistics are far less reliable indicators of standards of living than are individual income data because households vary in size while an individual always means one person. Studies of what people actually consume—that is, their standard of living—show substantial increases over the years, even among the poor,6 which is more in keeping with a 51 percent increase in real per capita income than with a 6 percent increase in real household income. But household income statistics present golden opportunities for fallacies to flourish, and those opportunities have been seized by many in the media, in politics, and in academia.

The principal reason that districts within states often differ markedly in per-pupil expenditures is that school funding is almost always tied to property taxes, which are in turn a direct function of local wealth. Having school funding depend on local wealth creates a situation in which poor districts must tax themselves far more heavily than wealthy ones, yet still may not be able to generate adequate income. For example, Baltimore City is one of the poorest jurisdictions in Maryland, and the Baltimore City Public Schools have the lowest per-pupil instructional expenses of any of Maryland's 24 districts. Yet Baltimore's property tax rate is twice that of the next highest jurisdiction.(FN2) Before the funding equity decision in New Jersey, the impoverished East Orange district had one of the highest tax rates in the state, but spent only $3,000 per pupil, one of the lowest per-pupil expenditures in the state.(FN3) A similar story could be told in almost any state in the U.S.(FN4) Funding formulas work systematically against children who happen to be located in high-poverty districts, but also reflect idiosyncratic local circumstances. For example, a factory closing can bankrupt a small school district. What sense does it make for children's education to suffer based on local accidents of geography or economics? To my knowledge, the U.S. is the only nation to fund elementary and secondary education based on local wealth. Other developed countries either equalize funding or provide extra funding for individuals or groups felt to need it. In the Netherlands, for example, national funding is provided to all schools based on the number of pupils enrolled, but for every guilder allocated to a middle-class Dutch child, 1.25 guilders are allocated for a lower-class child and 1.9 guilders for a minority child, exactly the opposite of the situation in the U.S. where lower-class and minority children typically receive less than middle-class white children.(FN5) Regional differences in per-pupil costs may exist in other countries, but the situation in which underfunded urban or rural districts exist in close proximity to wealthy suburban districts is probably uniquely American. Of course, even equality in per-pupil costs in no way ensures equality in educational services. Not only do poor districts typically have fewer funds, they also have greater needs.

1. Close Friend, someone who got yo back, yo "main nigga." 2. Rooted in blackness and the Black experience. From a middle-aged social worker: "That Brotha ain like dem ol e-lights, he real, he a shonuff nigga" 3. Generic, neutral refrence to African Americans. From a 30 something college educated Sista: "The party was live, it was wall to wall niggaz there" 4. A sista's man/lover/partner. from the beauty shop. "Guess we ain gon be seein too much of girlfriend no mo since she got herself a new nigga" From Hip Hop artist Foxy brown, "Ain no nigga like the on I got." 5. Rebellious, fearless unconventional, in-yo-face Black man. From former NBA superstar Charles Barkley, "Nineties niggas... The DailyNews, The Inquirer has been on my back... They want their Black Athletes to be Uncle Tom. I told you white boys you've never heard of a 90s nigga. We do what we want to do" quoted in The Source, December 1992). 6. Vulgar, disrespectful Black Person, antisocial, conforming to negative sterotype of African Americans. From former Hip Hop group Arrested Development, in their best-selling song, "People Everyday" 1992: A black man actin like a nigga... got stomped by an African" 7. A cool, down person, rooted in Hip Hop and black culture, regardless of race, used today by non-blacks to refer to other non-Blacks. 8. Anyone engaged in inappropriate, negative behavior; in this sense, Blacks may even apply the term to White folk. According to African American scholar Clarence Major's From Juba to Jive, Queen Latifah was quoted in Newsweek as criticizing the US government with these words. "Those niggers don't know what the fuck they doing