Higher Yields Quotes

We should write because it is human nature to write. Writing claims our world. It makes it directly and specifically our own. We should write because humans are spiritual beings and writing is a powerful form of prayer and meditation, connecting us both to our own insights and to a higher and deeper level of inner guidance. We should write because writing brings clarity and passion to the act of living. Writing is sensual, experiential, grounding. We should write because writing is good for the soul. We should write because writing yields us a body of work, a felt path through the world we live in. We should write, above all, because we are writers, whether we call ourselves that or not.

Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.

To be a jazz freedom fighter is to attempt to galvanize and energize world-weary people into forms of organization with accountable leadership that promote critical exchange and broad reflection. The interplay of individuality and unity is not one of uniformity and unanimity imposed from above but rather of conflict among diverse groupings that reach a dynamic consensus subject to questioning and criticism. As with a soloist in a jazz quartet, quintet or band, individuality is promoted in order to sustain and increase the creative tension with the group--a tension that yields higher levels of performance to achieve the aim of the collective project. This kind of critical and democratic sensibility flies in the face of any policing of borders and boundaries of "blackness", "maleness", "femaleness", or "whiteness".

Entrepreneurs, by definition, shift resources from areas of low productivity and yield to areas of higher productivity and yield. Of course, there is a risk they may not succeed. But if they are even moderately successful, the returns should be more than adequate to offset whatever risk there might be.

Amazing Peace: A Christmas Poem Thunder rumbles in the mountain passes And lightning rattles the eaves of our houses. Flood waters await us in our avenues. Snow falls upon snow, falls upon snow to avalanche Over unprotected villages. The sky slips low and grey and threatening. We question ourselves. What have we done to so affront nature? We worry God. Are you there? Are you there really? Does the covenant you made with us still hold? Into this climate of fear and apprehension, Christmas enters, Streaming lights of joy, ringing bells of hope And singing carols of forgiveness high up in the bright air. The world is encouraged to come away from rancor, Come the way of friendship. It is the Glad Season. Thunder ebbs to silence and lightning sleeps quietly in the corner. Flood waters recede into memory. Snow becomes a yielding cushion to aid us As we make our way to higher ground. Hope is born again in the faces of children It rides on the shoulders of our aged as they walk into their sunsets. Hope spreads around the earth. Brightening all things, Even hate which crouches breeding in dark corridors. In our joy, we think we hear a whisper. At first it is too soft. Then only half heard. We listen carefully as it gathers strength. We hear a sweetness. The word is Peace. It is loud now. It is louder. Louder than the explosion of bombs. We tremble at the sound. We are thrilled by its presence. It is what we have hungered for. Not just the absence of war. But, true Peace. A harmony of spirit, a comfort of courtesies. Security for our beloveds and their beloveds. We clap hands and welcome the Peace of Christmas. We beckon this good season to wait a while with us. We, Baptist and Buddhist, Methodist and Muslim, say come. Peace. Come and fill us and our world with your majesty. We, the Jew and the Jainist, the Catholic and the Confucian, Implore you, to stay a while with us. So we may learn by your shimmering light How to look beyond complexion and see community. It is Christmas time, a halting of hate time. On this platform of peace, we can create a language To translate ourselves to ourselves and to each other. At this Holy Instant, we celebrate the Birth of Jesus Christ Into the great religions of the world. We jubilate the precious advent of trust. We shout with glorious tongues at the coming of hope. All the earth's tribes loosen their voices To celebrate the promise of Peace. We, Angels and Mortal's, Believers and Non-Believers, Look heavenward and speak the word aloud. Peace. We look at our world and speak the word aloud. Peace. We look at each other, then into ourselves And we say without shyness or apology or hesitation. Peace, My Brother. Peace, My Sister. Peace, My Soul.

Entrepreneurs, by definition, shift resources from areas of low productivity and yield to areas of higher productivity and yield. Of

The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall. But such a character is not the result of accident; it is not due to special favors or endowments of Providence. A noble character is the result of self-discipline, of the subjection of the lower to the higher nature—the surrender of self for the service of love to God and man. The youth need to be impressed with the truth that their endowments are not their own. Strength, time, intellect, are but lent treasures. They belong to God, and it should be the resolve of every youth to put them to the highest use. He is a branch, from which God expects fruit; a steward, whose capital must yield increase; a light, to illuminate the world's darkness. Every youth, every child, has a work to do for the honor of God and the uplifting of humanity.

The reason is that good management itself was the root cause. Managers played the game the way it was supposed to be played. The very decision-making and resource-allocation processes that are key to the success of established companies are the very processes that reject disruptive technologies: listening carefully to customers; tracking competitors’ actions carefully; and investing resources to design and build higher-performance, higher-quality products that will yield greater profit. These are the reasons why great firms stumbled or failed when confronted with disruptive technological change.

Peter Drucker quotes a definition of an entrepreneur as someone who moves resources from areas of lower productivity and yield to areas of higher productivity and yield.

No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with itshideous fires, you will feel it, you will feel it terribly.Now, wherever you go, you charm the world. Will it always be so? . . . You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius-- is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it.You smile? Ah! when you have lost it you won't smile. . . . People say sometimes that beauty is only superficial.That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders.It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible. . . . Yes, Mr. Gray, the gods have been good to you.But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully.When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats.Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days,listening to the tedious, trying to improve the hopeless failure,or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals,of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing. . . . A new Hedonism-- that is what our century wants. You might be its visible symbol.With your personality there is nothing you could not do.The world belongs to you for a season. . . . The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself.I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time.The common hill-flowers wither, but they blossom again.The laburnum will be as yellow next June as it is now.In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets, but to infamy. O son of Prtha, do not yield to this degrading impotence, that it does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Sow good seeds for a good yield.

I believe that higher wages to men who respect their employers and are happy and contented are a good investment, yielding, indeed, big dividends. The

Something is broken when the food comes on a Styrofoam tray wrapped in slippery plastic, a carcass of a being whose only chance at life was a cramped cage. That is not a gift of life; it is a theft. How, in our modern world, can we find our way to understand the earth as a gift again, to make our relations with the world sacred again? I know we cannot all become hunter-gatherers—the living world could not bear our weight—but even in a market economy, can we behave “as if ” the living world were a gift? We could start by listening to Wally. There are those who will try to sell the gifts, but, as Wally says of sweetgrass for sale, “Don’t buy it.” Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.

Equations are classified by the highest power (value of the exponent) of its unknowns. If this is one, the equation is of first degree. If this is two, the equation is of second degree, and so on. Equations of higher degree than one yield multiple possible values for their unknown quantities. These values are known as roots. The first-degree equation (the linear equation): 3x – 9 = 0 (root: x = 3)

And however one might sentimentalise it, this sex business was one of the most ancient, sordid connections and subjections. Poets who glorified it were mostly men. Women had always known there was something better, something higher. And now they knew it more definitely than ever. The beautiful pure freedom of a woman was infinitely more wonderful than any sexual love. The only unfortunate thing was that men lagged so far behind women in the matter. They insisted on the sex thing like dogs. And a woman had to yield. A man was like a child with his appetites. A woman had to yield him what he wanted, or like a child he would probably turn nasty and flounce away and spoil what was a very pleasant connection. But a woman could yield to a man without yielding her inner, free self. That the poets and talkers about sex did not seem to have taken sufficiently into account. A woman could take a man without really giving herself away. Certainly she could take him without giving herself into his power. Rather she could use this sex thing to have power over him. For she only had to hold herself back in sexual intercourse, and let him finish and expend himself without herself coming to the crisis: and then she could prolong the connection and achieve her orgasm and her crisis while he was merely her tool.

The entrepreneur shifts economic resources out of an area of lower and into an area of higher productivity and greater yield.

More than once I have tried to picture myself in the position of a boy or man with an honoured and distinguished ancestry which I could trace back through a period of hundreds of years, and who had not only inherited a name, but fortune and a proud family homestead; and yet I have sometimes had the feeling that if I had inherited these, and had been a member of a more popular race, I should have been inclined to yield to the temptation of depending upon my ancestry and my colour to do that for me which I should do for myself. Years ago I resolved that because I had no ancestry myself I would leave a record of which my children would be proud, and which might encourage them to still higher effort.

favourites.-There is, of course, here and there on this terrestrial sphere a kind of sequel to love, in which that envious longing of two persons for one another has yielded to a new desire and covetousness, to a common, higher thirst for a superior ideal standing above them : but who knows this love? Who has experienced it? Its right name is friendship.

Don’t buy it.” Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.

Oh, mention it! If I storm, you have the art of weeping." "Mr. Rochester, I must leave you." "For how long, Jane? For a few minutes, while you smooth your hair — which is somewhat dishevelled; and bathe your face — which looks feverish?" "I must leave Adele and Thornfield. I must part with you for my whole life: I must begin a new existence among strange faces and strange scenes." "Of course: I told you you should. I pass over the madness about parting from me. You mean you must become a part of me. As to the new existence, it is all right: you shall yet be my wife: I am not married. You shall be Mrs. Rochester — both virtually and nominally. I shall keep only to you so long as you and I live. You shall go to a place I have in the south of France: a whitewashed villa on the shores of the Mediterranean. There you shall live a happy, and guarded, and most innocent life. Never fear that I wish to lure you into error — to make you my mistress. Why did you shake your head? Jane, you must be reasonable, or in truth I shall again become frantic." His voice and hand quivered: his large nostrils dilated; his eye blazed: still I dared to speak. "Sir, your wife is living: that is a fact acknowledged this morning by yourself. If I lived with you as you desire, I should then be your mistress: to say otherwise is sophistical — is false." "Jane, I am not a gentle-tempered man — you forget that: I am not long-enduring; I am not cool and dispassionate. Out of pity to me and yourself, put your finger on my pulse, feel how it throbs, and — beware!" He bared his wrist, and offered it to me: the blood was forsaking his cheek and lips, they were growing livid; I was distressed on all hands. To agitate him thus deeply, by a resistance he so abhorred, was cruel: to yield was out of the question. I did what human beings do instinctively when they are driven to utter extremity — looked for aid to one higher than man: the words "God help me!" burst involuntarily from my lips. "I am a fool!" cried Mr. Rochester suddenly. "I keep telling her I am not married, and do not explain to her why. I forget she knows nothing of the character of that woman, or of the circumstances attending my infernal union with her. Oh, I am certain Jane will agree with me in opinion, when she knows all that I know! Just put your hand in mine, Janet — that I may have the evidence of touch as well as sight, to prove you are near me — and I will in a few words show you the real state of the case. Can you listen to me?" "Yes, sir; for hours if you will.

In the violent scorn of her revolted pride, of her indignant honor, had she forgotten a lowlier yet harder duty left undone? In her contempt and dread of yielding to mere amorous weakness had she stifled and denied the cry of pity, the cry of conscience? To suffer woes which hope thinks infinite. To forgive wrongs darker than death or night. To defy power which seems omnipotent. To love and live to hope till hope creates from it's own wreck the thing it contemplates. Neither to change, nor falter, nor repent. This had been the higher, diviner way which she had missed, this obligation from the passion of the past which she had left unfulfilled, unaccepted. Now the misgiving arose in her whether she had mistaken arrogance for duty; whether, cleaving so closely to honor she had forgotten the obligation of mercy.

You and I were born with a number of God given commodities that were intended to be shared. Among them is our time, friendship and love. These three things pay immeasurable dividends when shared with others. Freely giving of your time, your friendship and your love is the greatest gift you can give someone. Materially, it costs very little and yet there is nothing on this earth that yields a higher return. ~Jason Versey

His unreal and selfish love would yield to some higher influence, would be transformed into some nobler passion, and the portrait that Basil Hallward had painted of him would be a guide to him through life, would be to him what holiness is to some, and conscience to others, and the fear of God to us all.

Wherever forest can develop in a species-appropriate manner, they offer particularly beneficial functions that are legally placed above lumber production in many forest laws. I am talking about respite and recovery. Current discussions between environmental groups and forest users, together with the first encouraging results-such as the forest in Konigsdorf-give hope that in the future forests will continue to live out their hidden lives, and our descendants will still have the opportunity to walk through the trees in wonder. This what this ecosystem achieves: the fullness of life with tens of thousands of species interwoven and interdependent. And just how important this interconnected global network of forests is to other areas of Nature is made clear by this little story from Japan. Katsuhiko Matsunaga, a marine chemist at the Hokkaido University, discovered that leaves falling into streams and rivers leach acids into the ocean that stimulate growth of plankton, the first and most important building block in the food chain. More fish because of the forest? The researcher encouraged the planting of more trees in coastal areas, which did, in fact, lead to higher yields for fisheries and oyster growers.

You sow seeds and hope for the best. You pray for good weather. If you have good weather you have higher yields. But you don’t always get good conditions. No two summers are alike; everything is seasonal. You have dark times and bright ones. For human beings, every season can be a growing season. The ones that are fallow can teach you as much as the ones that are bountiful. In life - and in business - I continue to ask this question: What do you do with the ugly fruit? Life is a field run harvest. Do you discard the ugly fruit and till it back into the earth? Or do you see past the imperfections? Do you look for the good in it, and cherish that? Do you find its greater purpose?

certain types of effort yield higher rewards than others.

Capital loves yield, and it flows in the direction of higher profits.

Achieving a state of peaceful bliss is much sought after, though the attainment of such should never be conflated with accessing “Higher Truth.” ​The difference between Truth & Bliss can be felt viscerally. Bliss is the willful choice to disengage from inner conflict. The revelation of verities is the harmony obtained after mental strife has yielded a valid verdict.

A design-type strategy is an adroit configuration of resources and actions that yields an advantage in a challenging situation. Given a set bundle of resources, the greater the competitive challenge, the greater the need for the clever, tight integration of resources and actions. Given a set level of challenge, higher-quality resources lessen the need for the tight integration of resources and actions. These

Is it possible nevertheless that our consumer culture does make good on its promises, or could do so? Might these, if fulfilled, lead to a more satisfying life? When I put the question to renowned psychologist Tim Krasser, professor emeritus of psychology at Knox College, his response was unequivocal. "Research consistently shows," he told me, "that the more people value materialistic aspirations as goals, the lower their happiness and life satisfaction and the fewer pleasant emotions they experience day to day. Depression, anxiety, and substance abuse also tend to be higher among people who value the aims encouraged by consumer society." He points to four central principles of what he calls ACC — American corporate capitalism: it "fosters and encourages a set of values based on self-interest, a strong desire for financial success, high levels of consumption, and interpersonal styles based on competition." There is a seesaw oscillation, Tim found, between materialistic concerns on the one hand and prosocial values like empathy, generosity, and cooperation on the other: the more the former are elevated, the lower the latter descend. For example, when people strongly endorse money, image, and status as prime concerns, they are less likely to engage in ecologically beneficial activities and the emptier and more insecure they will experience themselves to be. They will have also lower-quality interpersonal relationships. In turn, the more insecure people feel, the more they focus on material things. As materialism promises satisfaction but, instead, yields hollow dissatisfaction, it creates more craving. This massive and self-perpetuating addictive spiral is one of the mechanisms by which consumer society preserves itself by exploiting the very insecurities it generates. Disconnection in all its guises — alienation, loneliness, loss of meaning, and dislocation — is becoming our culture's most plentiful product. No wonder we are more addicted, chronically ill, and mentally disordered than ever before, enfeebled as we are by such malnourishment of mind, body and soul.

Above all, we know that an entrepreneurial strategy has more chance of success the more it starts out with the users – their utilities, their values, their realities. An innovation is a change in market or society. It produces a greater yield for the user, greater wealth-producing capacity for society, higher value or greater satisfaction. The test of an innovation is always what it does for the user. Hence, entrepreneurship always needs to be market-focused, indeed, market-driven.

Even with the bundling and splitting of tranches, Wall Street needed more mortgage borrowers, so it created the subprime market. These were loans to borrowers who did not meet the underwriting standards set forth by the GSEs, or “prime” loans. Subprime borrowers were riskier borrowers, either because they had fewer assets, lower credit score, or lower incomes. But in finance, higher risk is rewarded with higher yield, so mortgage brokers made even higher premiums from subprime loans.

So the economic benefit of higher education in arts subjects appears to be nil. In fact, it is a luxury in the sense that it costs money rather than yielding it. It is a luxury which is paid for out of general taxation, including taxation of the poor.

Arianna Huffington cites studies in her brilliant book Thrive that show how the act of giving actually improves your physical and mental health. One example I love in particular is the 2013 study from Britain’s University of Exeter Medical School that reveals how volunteering is associated with lower rates of depression, higher reports of well-being, and a 22% reduction in death rates! She also writes, “Volunteering at least once a week yields improvements to well-being tantamount to your salary increasing from $20,000 to $75,000!

Rising demand for oil exposed Europe, and later America, to oil shocks - serious interruptions in supply. Like a pebble tossed into a pond, an oil shock creats ripples, or effects, felt everywhere. Oil shocks have two causes. The first is natural, because existing oil fields may not yield enough to satisfy demand. Scarcity results in higher prices for oil products, reducing our standard of living. Natural scarcity was not a problem in the world's major producing areas until recently. The second cause of oil shocks is political. Political shocks happen when governments of oil-producing countries reduce or halt supply to gain the upper hand in dealings with other governments. This is the case in the Middle East, where oil has often mixed with politics, religion, and blood. The reasons for this have shaped the history of recent times.

maintain muscle and other protein-containing tissues. But when you observe a human over a number of weeks of adaptation to a low carbohydrate diet, most of this initial inefficiency in protein use goes away[27]. Thus, once you are keto-adapted, your body’s need for protein isn’t much higher than during a ‘balanced diet’. This is a key fact in our understanding that low carbohydrate diets used in the long term do not need to be particularly high in protein. All the protein we eat (with the exception of stuff that is rubbed or cut off, like skin, hair, and nails) eventually gets burned for energy, yielding 4 Calories per gram. And you can’t “push” your body to build muscle by eating extra protein – muscle is built up under the stimulus of exercise (or illicit pharmaceuticals) as long as adequate protein is available at the time. No one has ever shown

Yielding to an urge or an inspiration, or submitting to an impulse or temptation, or taking advantage of an opportunity with no other warrant or reason than the judgment based upon analytical reasoning, is equivalent in most cases to choosing between right and wrong by the toss of a coin. Man’s reasoning cannot rise higher than the premises upon which it is based, and the premises of knowledge forming the foundation of man’s analytical reasoning may be faulty because they may not include a knowledge of the external influences and the natural laws governing his life and his affairs. As

The Nobel Prize-winning economist James Heckman argues that investing in high-quality early learning will yield a rate of return of 6 to 10 percent per year per child—higher than historic stock market returns—in higher academic achievement, greater productivity in the workforce, and fewer drains on society.74

ozone and particulate matter contribute to 8,800 deaths and $71 billion in health care costs every year. The connection with global warming is nothing more than simple chemistry. Higher temperatures increase the formation of ground-level ozone and particulate matter. Ambient ozone also reduces crop yields and harms the ecosystem.

This vitamin cannot be produced by higher plants (the ones that yield our fruits and vegetables), but like vitamin K, vitamin B12 is made by beneficial bacteria living in the small intestine. Meat, fish, poultry, milk products, and eggs are good sources of vitamin B12. Grains don’t naturally contain vitamin B12, but like other B vitamins, it’s

Research to date suggests silvopasture far outpaces any grassland technique. That is because silvopastoral systems sequester carbon in both the biomass aboveground and the soil below. Pastures that are strewn or crisscrossed with trees sequester five to ten times as much carbon as those of the same size that are treeless. Moreover, because the livestock yield on a silvopasture plot is higher

Your Lordship tempts his servant to see whether he remembers the revelations imparted to him. Trifle not with me, my Lord; I crave, I thirst, for more knowledge. Doubtless we cannot see that other higher Spaceland now, because we have no eye in our stomachs. But, just as there was the realm of Flatland, though that poor puny Lineland Monarch could neither turn to left nor right to discern it, and just as there was close at hand, and touching my frame, the land of Three Dimensions, though I, blind senseless wretch, had no power to touch it, no eye in my interior to discern it, so of a surety there is a Fourth Dimension, which my Lord perceives with the inner eye of thought. And that it must exist my Lord himself has taught me. Or can he have forgotten what he himself imparted to his servant? In One Dimension, did not a moving Point produce a Line with two terminal points? In Two Dimensions, did not a moving Line produce a Square with four terminal points? In Three Dimensions, did not a moving Square produce—did not this eye of mine behold it—that blessed Being, a Cube, with eight terminal points? And in Four Dimensions shall not a moving Cube—alas, for Analogy, and alas for the Progress of Truth, if it be not so—shall not, I say, the motion of a divine Cube result in a still more divine Organization with sixteen terminal points? Behold the infallible confirmation of the Series, 2, 4, 8, 16: is not this a Geometrical Progression? Is not this—if I might quote my Lord’s own words—“strictly according to Analogy”? Again, was I not taught by my Lord that as in a Line there are two bounding Points, and in a Square there are four bounding Lines, so in a Cube there must be six bounding Squares? Behold once more the confirming Series, 2, 4, 6: is not this an Arithmetical Progression? And consequently does it not of necessity follow that the more divine offspring of the divine Cube in the Land of Four Dimensions, must have 8 bounding Cubes: and is not this also, as my Lord has taught me to believe, “strictly according to Analogy”? O, my Lord, my Lord, behold, I cast myself in faith upon conjecture, not knowing the facts; and I appeal to your Lordship to confirm or deny my logical anticipations. If I am wrong, I yield, and will no longer demand a fourth Dimension; but, if I am right, my Lord will listen to reason. I ask therefore, is it, or is it not, the fact, that ere now your countrymen also have witnessed the descent of Beings of a higher order than their own, entering closed rooms, even as your Lordship entered mine, without the opening of doors or windows, and appearing and vanishing at will? On the reply to this question I am ready to stake everything. Deny it, and I am henceforth silent. Only vouchsafe an answer.

He had envisioned a river of rent payments from apartments and businesses that would eventually pay off his financiers and yield millions of dollars in net revenues even as inflation drove up the value of the property. This formula—investment + time = revenue and higher value—was the magic of real estate. By following it, Fred Trump had amassed assets that allowed him to develop ever bigger projects while simultaneously reducing the risk to his personal fortune.

The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old.

The higher we climb, the more comprehensive the view. Each new vantage point yields a better understanding of the interconnection of things. What is more, gradual accumulation of understanding is punctuated by sudden and startling enlargements of the horizon, as when we reach the brow of a hill and see things never conceived of in the ascent. Once we have found our bearings in the new landscape, our path to the most recently attained summit is laid bare and takes its honorable place in the new world.

She could still be his wife. His unreal and selfish love would yield to some higher influence, would be transformed into some nobler passion, and the portrait that Basil Hallward had painted of him would be a guide to him through life, would be to him what holiness is to some, and conscience to others, and the fear of God to us all. There were opiates for remorse, drugs that could lull the moral sense to sleep. But here was a visible symbol of the degradation of sin. Here was an ever-present sign of the ruin men brought upon their souls.

Where is the man who has not felt in his breast the wonderful mystery of love? Whoever you may be who come to read these pages - call to mind that noontide of supreme happiness, behold once more that image of angelic beauty, the spirit of love itself, as she came to meet you; it was through her, through her alone, that you seemed assured of your own higher existence. Do you recall how the bubbling springs, the rustling bushes, the caressing evening breezes told so clearly of her love? Can you still picture the flowers that turned their gentle, shining eyes upon you, bringing kisses and words of endearment from her? And she came, yielding to you utterly. You embraced her with burning desire, and thought to rise above the pettiness of earth in the flame of your fervent longing. But the miracle did not happen; you were forced back to earth just as you were about to soar with her to the distant promised land. You had lost her even before you had dared to hope; the voices, the beautiful sounds had all died away, and only the despairing lamentation of the lonely soul was heard in the cruel wilderness.

Overall, more than fifty-nine thousand factories and production facilities were shut down all across America over the last decade, and employment in the core manufacturing sector fell from 17.1 million to 11.8 million from January 2001 to December 2011, a punishing toll for what historically had been the best sector for steady, good-paying middle-class jobs. By pursuing a deliberate strategy of continual layoffs and by holding down wages, both of which yielded higher profits for investors, business leaders were not only squeezing their employees, they were slowly strangling the middle-class consumer demand that the nation needed for the next economic expansion.

What place in the future development of the South ought the Negro college and college-bred man to occupy? That the present social separation and acute race-sensitiveness must eventually yield to the influences of culture, as the South grows civilized, is clear. But such transformation calls for singular wisdom and patience. If, while the healing of this vast sore is progressing, the races are to live for many years side by side, united in economic effort, obeying a common government, sensitive to mutual thought and feeling, yet subtly and silently separate in many matters of deeper human intimacy,—if this unusual and dangerous development is to progress amid peace and order, mutual respect and growing intelligence, it will call for social surgery at once the delicatest and nicest in modern history. It will demand broad-minded, upright men, both white and black, and in its final accomplishment American civilization will triumph. So far as white men are concerned, this fact is to-day being recognized in the South, and a happy renaissance of university education seems imminent. But the very voices that cry hail to this good work are, strange to relate, largely silent or antagonistic to the higher education of the Negro. Strange to relate! for this is certain, no secure civilization can be built in the South with the Negro as an ignorant, turbulent proletariat.

When you come to adoration, put aside every anxiety and care of yours, and allow the Holy Spirit gently to unite you to the prayer that rises from My Eucharistic Heart to the Father. Every need of yours is contained in the prayer I offer to My Father. Be at peace. You may want to pray for this thing or for that, and such prayer is good and is pleasing to My Father, but there is another way, a higher way, and that is to yield to the prayer of My Sacred Heart present in the Most Holy Eucharist and in the glory of heaven. I send the Holy Spirit upon you and upon all My priests that they may enter into this priestly intercession of Mine, without forsaking that other form of intercession, which is, as I said, also pleasing to My Father when it is childlike and full of confidence in His loving providence.

failed to mention that the land upon which Angola is built had once been the plantation of Isaac Franklin, a man whose business, Franklin and Armfield, became one of the largest slave-trading firms in the United States. The plantation produced 3,100 bales of cotton a year, a yield higher than most other plantations in the South. He failed to mention that Samuel Lawrence James, who purchased the plantation from Franklin’s widow, was a former major in the Confederate Army. James agreed to a twenty-one-year lease with the state to purchase access to all of the state’s prisoners as long as he was able to keep all of the profits. James subsequently subcontracted the prisoners to labor camps, where—as Roger had told us—they worked on levees and railroads in horrific conditions. A prisoner under James’s lease had a greater chance of dying than an enslaved person did.

Every crossing between two breeds that aren't quite equal yields a product that holds an intermediate place between the levels of the two parents. This means that the offspring will indeed be superior to the racially inferior parent, but not as high as the higher parent. For this reason, it must eventually succumb in any struggle against the higher species. Such mating contradicts the will of nature towards the selective improvements of life in general. The precondition to this improvement is not to mate superior and inferior, but rather to allow the complete triumph of the higher order. The stronger must dominate and not mate with the weaker, thus sacrificing its own greatness. Only the born weakling can look upon this principle as cruel, but he is only a feeble and limited man; for if such a law did not prevail, then the higher development of organic life would be inconceivable.

For starters, of the four so-called weapons of mass destruction, three are far less massively destructive than good old-fashioned explosives.272 Radiological or “dirty” bombs, which are conventional explosives wrapped in radioactive material (obtained, for example, from medical waste), would yield only minor and short-lived elevations of radiation, comparable to moving to a city at a higher altitude. Chemical weapons, unless they are released in an enclosed space like a subway (where they would still not do as much damage as conventional explosives), dissipate quickly, drift in the wind, and are broken down by sunlight. (Recall that poison gas was responsible for a tiny fraction of the casualties in World War I.) Biological weapons capable of causing epidemics would be prohibitively expensive to develop and deploy, as well as dangerous to the typically bungling amateur labs that would develop them.

Luwin slid a finger up under his collar and began to turn it, inch by inch. He had a thick neck for a small man, and the chain was tight, but a few pulls had it all the way around. “This is Valyrian steel,” he said when the link of dark grey metal lay against the apple of his throat. “Only one maester in a hundred wears such a link. This signifies that I have studied what the Citadel calls the higher mysteries—magic, for want of a better word. A fascinating pursuit, but of small use, which is why so few maesters trouble themselves with it. “All those who study the higher mysteries try their own hand at spells, soon or late. I yielded to the temptation too, I must confess it. Well, I was a boy, and what boy does not secretly wish to find hidden powers in himself? I got no more for my efforts than a thousand boys before me, and a thousand since. Sad to say, magic does not work.” “Sometimes it does,” Bran

Let us go and sit in the shade," said Lord Henry. "Parker has brought out the drinks, and if you stay any longer in this glare, you will be quite spoiled, and Basil will never paint you again. You really must not allow yourself to become sunburnt. It would be unbecoming." "What can it matter?" cried Dorian Gray, laughing, as he sat down on the seat at the end of the garden. "It should matter everything to you, Mr. Gray." "Why?" "Because you have the most marvellous youth, and youth is the one thing worth having." "I don't feel that, Lord Henry." "No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with its hideous fires, you will feel it, you will feel it terribly. Now, wherever you go, you charm the world. Will it always be so? ... You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius--is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it. You smile? Ah! when you have lost it you won't smile.... People say sometimes that beauty is only superficial. That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders. It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible.... Yes, Mr. Gray, the gods have been good to you. But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully. When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats. Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days, listening to the tedious, trying to improve the hopeless failure, or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals, of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing.... A new Hedonism--that is what our century wants. You might be its visible symbol. With your personality there is nothing you could not do. The world belongs to you for a season.... The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself. I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time. The common hill-flowers wither, but they blossom again. The laburnum will be as yellow next June as it is now. In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

The soul is purified also in this aridity of the desires from the imperfections of the other three capital sins of which I have spoken,7 envy, anger, and sloth, and acquires the opposite virtues. Softened and humbled by these aridities, by the hardships, temptations, and afflictions which in this night try it, it becomes gentle with God, with itself, and with its neighbor. It is no longer impatiently angry with itself because of its own faults, nor with its neighbor because of his; neither is it discontented or given to unseemly complaints against God because He does not sanctify it at once. As to envy, the soul is in charity with every one, and if any envy remain, it is no longer vicious as before, when the soul was afflicted when it saw others preferred to it, and raised higher; for now it yields to every one considering its own misery, and the envy it feels, if it feels any, is a virtuous envy, a desire to emulate them, which is great virtue.

If they were living, they must be organic, since life depended upon organization. But if they were organized, then they could not be elementary, since an organism is not single but multiple. They were units within the organic unit of the cell they built up. But if they were, then, however impossibly small they were, they must themselves be built up, organically built up, as a law of their existence; for the conception of a living unit meant by definition that it was built up out of smaller units which were subordinate; that is, organized with reference to a higher form. As long as division yielded organic units possessing the properties of life—assimilation and reproduction—no limits were set to it. As long as one spoke of living units, one could not correctly speak of elementary units, for the concept of unity carried with it in perpetuity the concept of subordinated, upbuilding unity; and there was no such thing as elementary life, in the sense of something that was already life, and yet elementary.

You often find this difference between different types of investors. Some will tell you that all the value is in driving down the price you pay as low as possible. These investors revel in the transaction itself, in playing with the deal terms, in beating up their opponent at the negotiating table. That has always seemed short term to me. What that thinking ignores is all the value you can realize once you own an asset: the improvements you can make, the refinancing you can do to improve your returns, the timing of your sale to make the most of a rising market. If you waste all your energy and goodwill in pursuit of the lowest possible purchase price and end up losing the asset to a higher bidder, all that future value goes away. Sometimes it’s best to pay what you have to pay and focus on what you can then do as an owner. The returns to successful ownership will often be much higher than the returns on winning a one-off battle over price. At the price I suggested, I calculated that we would lock in a 16 percent annual yield.

St Alexander, his friends, and mentors opposed National Socialism primarily from the standpoint of their Christian faith. They perceived Nazi ideology as an assault on Truth. In the ambition of the Nazi creed to destroy the existing order of society, in its fierce determination to annihilate Jews, Slavs, Gypsies, and all whom it deemed unworthy of existence, the White Rose saw an assault on the very concept of Man who was created in God’s image. It was an assault on God himself. The authors of the White Rose leaflets, Alexander and Hans, ascribe a spiritual significance to their resistance to Nazism, which they call “the dictatorship of evil.”255 In their fourth leaflet, they present this resistance as a struggle against “the National Socialist terrorist state … the struggle against the devil, against the servants of Antichrist.” It is of utmost importance, they continue, to realize that everywhere and at all times, demons have been lurking in the dark, waiting for the moment when man is weak; when of his own volition he leaves his place in the order of Creation as founded for him by God in freedom; when he yields to the force of evil, separates himself from the powers of a higher order and, after voluntarily taking the first step, is driven on to the next and the next at a furiously accelerating pace. One must therefore cling to God, as “of course man is free, but without God he is defenseless against evil. He is like a rudderless ship, at the mercy of the storm, an infant without his mother, a cloud dissolving into thin air.” The accuracy of the young people’s perception of the fundamental antagonism of National Socialism to Christianity was corroborated by the Nazis themselves (although, like the Communists in Russia, they made efforts to disguise and deny this). In a secret circular of June 9, 1941, Martin Bormann, Hitler’s second in command, divulged the fact that the repressive measures against the Churches of Germany were aimed against Christianity itself. The circular opened with the following words: “National Socialism and Christianity are irreconcilable.”256 In a private conversation, the head of the dreaded SS, Heinrich Himmler, boasted that “We shall not rest until we have rooted out Christianity.

Since they were bearers of life, they had to be organized, because life was based on organization; but if they were organized, they could not be elemental, because an organism is not elemental, but multiple. They were living entities below the level of the cell that they built and organized. But if that was so, despite their incomprehensible smallness, they, too, as living entities had to be built out of something, had to be organized, structured organically. Because to be a living entity was by definition to be built out of smaller, subordinate entities, or better, out of entities organized to serve the higher form of life. There could be no limit to such division as long as it yielded organic entities—that is, those possessing the characteristics of life, in particular the ability to ingest, grow, and multiply. As long as one spoke of living entities, any discussion of elemental units was dishonest, because the concept of an entity carried with it, ad infinitum, the concept of the subordinate, organizing unit. There was no such thing as elemental life—that is, something that was both already life and yet elemental.

unfairness can take many forms. It can take the form of the inheritance of property—bonds and stocks, houses, factories; it can also take the form of the inheritance of talent—musical ability, strength, mathematical genius. The inheritance of property can be interfered with more readily than the inheritance of talent. But from an ethical point of view, is there any difference between the two? Yet many people resent the inheritance of property but not the inheritance of talent. Look at the same issue from the point of view of the parent. If you want to assure your child a higher income in life, you can do so in various ways. You can buy him (or her) an education that will equip him to pursue an occupation yielding a high income; or you can set him up in a business that will yield a higher income than he could earn as a salaried employee; or you can leave him property, the income from which will enable him to live better. Is there any ethical difference among these three ways of using your property? Or again, if the state leaves you any money to spend over and above taxes, should the state permit you to spend it on riotous living but not to leave it to your children?

If farming was “the biggest mistake in human history,” which triggered lots of evolutionary mismatch diseases, then why did it spread so rapidly and thoroughly? The biggest reason is that farmers pump out babies much faster than hunter-gatherers. In today’s economy, a higher reproductive rate often entails ominous connotations of expense: more mouths to feed, more college tuition bills to pay. Too many children can be a source of poverty. But to farmers, more offspring yield more wealth because children are a useful, fantastic labor force. After a few years of care, a farmer’s children can work in the fields and in the home, helping to take care of crops, herd animals, mind younger children, and process food. In fact, a large part of the success of farming is that farmers breed their own labor force more effectively than hunter-gatherers, which pumps energy back into the system, driving up fertility rates.20 Farming therefore leads to exponential population growth, causing farming to spread. Another factor that encouraged the spread of agriculture is the way farmers alter the ecology around their farms in ways that hinder if not prevent any more hunting and gathering. Occasionally

God Sees You Differently When we focus on our shortcomings and limitations, it doesn’t leave us with much of a reason to believe in ourselves. Under personal, honest scrutiny, we don’t look like winners. But God sees you differently than you see yourself. While we tend to focus on outward evidence, God focuses on the heart. We analyze the past and present, but God looks toward the future. As we make a list of our mistakes and failures, He identifies crevices where potential exists. “‘For My thoughts are not your thoughts, nor are your ways My ways,’ declares the LORD. ‘For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts’” (Isaiah 55:8-9). When God looks at us, He doesn’t see lost opportunity. He doesn’t see failure. God looks at us through eyes of love. When someone loves you and you yield to that love, you feel comfortable in their presence. Your confidence mounts. You know you’re accepted. And where room for improvement exists, someone who loves us will encourage us to step out with boldness and make progress. If we feel unworthy or unqualified, if fear tries to cripple us, we can choose to move forward in spite of it.

However mean your life is, meet it and live it; do not shun it and call it hard names. It is not so bad as you are. It looks poorest when you are richest. The fault-finder will find faults even in paradise. Love your life, poor as it is. You may perhaps have some pleasant, thrilling, glorious hours, even in a poorhouse. The setting sun is reflected from the windows of the almshouse as brightly as from the rich man’s abode; the snow melts before its door as early in the spring. I do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. The town’s poor seem to me often to live the most independent lives of any. Maybe they are simply great enough to receive without misgiving. Most think that they are above being supported by the town; but it oftener happens that they are not above supporting themselves by dishonest means, which should be more disreputable. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. Sell your clothes and keep your thoughts. God will see that you do not want society. If I were confined to a corner of a garret all my days, like a spider, the world would be just as large to me while I had my thoughts about me. The philosopher said: “From an army of three divisions one can take away its general, and put it in disorder; from the man the most abject and vulgar one cannot take away his thought.” Do not seek so anxiously to be developed, to subject yourself to many influences to be played on; it is all dissipation. Humility like darkness reveals the heavenly lights. The shadows of poverty and meanness gather around us, “and lo! creation widens to our view.” We are often reminded that if there were bestowed on us the wealth of Croesus, our aims must still be the same, and our means essentially the same. Moreover, if you are restricted in your range by poverty, if you cannot buy books and newspapers, for instance, you are but confined to the most significant and vital experiences; you are compelled to deal with the material which yields the most sugar and the most starch. It is life near the bone where it is sweetest. You are defended from being a trifler. No man loses ever on a lower level by magnanimity on a higher. Superfluous wealth can buy superfluities only. Money is not required to buy one necessary of the soul.

In the early stages of the state, taxes are light in their incidence, but fetch in a large revenue; in the later stages the incidence of taxation increases while the aggregate revenue falls off. Now where taxes and imposts are light, private individuals are encouraged to engage actively in business; enterprise develops, because business men feel it worth their while, in view of the small share of their profits which they have to give up in the form of taxation. And as business prospers the number of taxes increases and the total yield of taxation grows. As time passes and kings succeed each other, they lose their tribal habits in favour of more civilized ones. Their needs and exigencies grow.... owing to the luxury in which they have been brought up. Hence they impose fresh taxes on their subjects -farmers, peasants, and others subject to taxation; sharply raise the rate of old taxes to increase their yield; and impose sales taxes and octrois, as we shall describe later. These increases grow with the spread of luxurious habits in the state, and the consequent growth in needs and public expenditure, until taxation burdens the subjects and deprives them of their gains. People get accustomed to this high level of taxation, because the increases have come about gradually, without anyone’s being aware of who exactly it was who raised the rates of the old taxes or imposed the new ones. But the effects on business of this rise in taxation make themselves felt. For business men are soon discouraged by the comparison of their profits with the burden of their taxes, and between their output and their net profits. Consequently production falls off, and with it the yield of taxation. The rulers may, mistakenly, try to remedy this decrease in the yield of taxation by raising the rate of the taxes; hence taxes and imposts reach a level which leaves no profits to business men, owing to high costs of production, heavy burden of taxation, and inadequate net profits. This process of higher tax rates and lower yields (caused by the government’s belief that higher rates result in higher returns) may go on until production begins to decline owing to the despair of business men, and to affect population. The main injury of this process is felt by the state, just as the main benefit of better business conditions is enjoyed by it. From this you must understand that the most important factor making for business prosperity is to lighten as much as possible the burden of taxation on business men, in order to encourage enterprise by giving assurance of greater profits.

329 Leisure and Idleness. - There is an Indian savagery, a savagery peculiar to the Indian blood, in the manner in which the Americans strive after gold: and the breathless hurry of their work- the characteristic vice of the New World-already begins to infect old Europe, and makes it savage also, spreading over it a strange lack of intellectuality. One is now ashamed of repose: even long reflection almost causes remorse of conscience. Thinking is done with a stop-watch, as dining is done with the eyes fixed on the financial newspaper; we live like men who are continually " afraid of letting opportunities slip." " Better do anything whatever, than nothing "-this principle also is a noose with which all culture and all higher taste may be strangled. And just as all form obviously disappears in this hurry of workers, so the sense for form itself, the ear and the eye for the melody of movement, also disappear. The proof of this is the clumsy perspicuity which is now everywhere demanded in all positions where a person would like to be sincere with his fellows, in intercourse with friends, women, relatives, children, teachers, pupils, leaders and princes,-one has no longer either time or energy for ceremonies, for roundabout courtesies, for any esprit in conversation, or for any otium whatever. For life in the hunt for gain continually compels a person to consume his intellect, even to exhaustion, in constant dissimulation, overreaching, or forestalling: the real virtue nowadays is to do something in a shorter time than another person. And so there are only rare hours of sincere intercourse permitted: in them, however, people are tired, and would not only like " to let themselves go," but to stretch their legs out wide in awkward style. The way people write their letters nowadays is quite in keeping with the age; their style and spirit will always be the true " sign of the times." If there be still enjoyment in society and in art, it is enjoyment such as over-worked slaves provide for themselves. Oh, this moderation in "joy" of our cultured and uncultured classes! Oh, this increasing suspiciousness of all enjoyment! Work is winning over more and more the good conscience to its side: the desire for enjoyment already calls itself " need of recreation," and even begins to be ashamed of itself. " One owes it to one's health," people say, when they are caught at a picnic. Indeed, it might soon go so far that one could not yield to the desire for the vita contemplativa (that is to say, excursions with thoughts and friends), without self-contempt and a bad conscience.-Well! Formerly it was the very reverse: it was "action" that suffered from a bad conscience. A man of good family concealed his work when need compelled him to labour. The slave laboured under the weight of the feeling that he did something contemptible :- the "doing" itself was something contemptible. "Only in otium and bellum is there nobility and honour:" so rang the voice of ancient prejudice !

But why . . . you've said Lestat shouldn't have made you start with people. Did you mean . . . do you mean for you it was an aesthetic choice, not a moral one?’ ’Had you asked me then, I would have told you it was aesthetic, that I wished to understand death in stages. That the death of an animal yielded such pleasure and experience to me that I had only begun to understand it, and wished to save the experience of human death for my mature understanding. But it was moral. Because all aesthetic decisions are moral, really.’ ‘I don’t understand,’ said the boy. ‘I thought aesthetic decisions could be completely immoral. What about the cliché of the artist who leaves his wife and children so he can paint? Or Nero playing the harp while Rome burned?’ ‘Both were moral decisions. Both served a higher good, in the mind of the artist. The conflict lies between the morals of the artist and the morals of society, not between aesthetics and morality. But often this isn’t understood; and here comes the waste, the tragedy. An artist, stealing paints from a store, for example, imagines himself to have made an inevitable but immoral decision, and then he sees himself as fallen from grace; what follows is despair and petty irresponsibility, as if morality were a great glass world which can be utterly shattered by one act. But this was not my great concern then. I did not know these things then. I believed I killed animals for aesthetic reasons only, and I hedged against the great moral question of whether or not by my very nature I was damned.

Sweat popped out on his brow. Little by little he advanced. Higher. Deeper. Her flesh yielding beneath his gentle but inevitable penetration. She moaned. "It's not enough. Dammit, it's not enough!" His laugh was triumphant. "Patience, love. Patience." She buried her head against his shoulder. He buried his finger inside her cleft, as far as he could. His thumb slowly circled her velvety pearl, pressed, then circled anew, faster and faster, gaining a tempo he knew would drive her wild. Her hands came up, clenching and unclenching against his chest. He felt the tension strung throughout her body and knew precisely what caused it. Knew precisely how to ease it. "Don't fight it." The words were a low, silken whisper, yet his tone was almost gritty with self-control. "Just let it happen, darling. Just let it happen." She couldn't stop it. He knew that pure sensation burned inside her. She writhed around his finger, her hips seeking, stark and wanton. He knew precisely when the spasms of release seized hold. She cried aloud. Her body contracted around him, again and again. She collapsed against him, spent and satiated, his finger still deep inside her. Aidan, however, was more aroused than he had ever been in his life. Every part of his body, every muscle, every nerve, was taut and on edge, almost to the breaking point. A crimson haze of desire scorched his insides, for though Fionna had gained release, he had not. He could barely think. Powerful arms lifted her, catching her so that she faced him, her bare legs bracketed around his. a long arm swept around her back. "You pleased me, love. And I am glad that I pleased you so much. But the next time we are together like this, it will be a different part of me that will be inside you. The next time it will be this." Reaching between them, he fumbled with his trousers, freeing his rigid erection, curling her fingers around his thick, swollen flesh and sealing it there with the pressure of his own. "And there will be nothing between us, sweet. No barriers of clothing. No barriers of words. Do you understand what I am saying?" Fionna gaped at him, stunned at what he'd said. Stunned at what he was doing. She could feel that rigidly masculine part of him... good heavens, her palm was filled with that rigidly masculine part of him.

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

Would that the structure brave, the manifold music I build, Bidding my organ obey, calling its keys to their work, Claiming each slave of the sound, at a touch, as when Solomon willed Armies of angels that soar, legions of demons that lurk, Man, brute, reptile, fly,—alien of end and of aim, Adverse, each from the other heaven-high, hell-deep removed,— Should rush into sight at once as he named the ineffable Name, And pile him a palace straight, to pleasure the princess he loved! Would it might tarry like his, the beautiful building of mine, This which my keys in a crowd pressed and importuned to raise! Ah, one and all, how they helped, would dispart now and now combine, Zealous to hasten the work, heighten their master his praise! And one would bury his brow with a blind plunge down to hell, Burrow awhile and build, broad on the roots of things, Then up again swim into sight, having based me my palace well, Founded it, fearless of flame, flat on the nether springs. And another would mount and march, like the excellent minion he was, Ay, another and yet another, one crowd but with many a crest, Raising my rampired walls of gold as transparent as glass, Eager to do and die, yield each his place to the rest: For higher still and higher (as a runner tips with fire, When a great illumination surprises a festal night— Outlining round and round Rome's dome from space to spire) Up, the pinnacled glory reached, and the pride of my soul was in sight. In sight? Not half! for it seemed, it was certain, to match man's birth, Nature in turn conceived, obeying an impulse as I; And the emulous heaven yearned down, made effort to reach the earth, As the earth had done her best, in my passion, to scale the sky: Novel splendours burst forth, grew familiar and dwelt with mine, Not a point nor peak but found and fixed its wandering star; Meteor-moons, balls of blaze: and they did not pale nor pine, For earth had attained to heaven, there was no more near nor far. Nay more; for there wanted not who walked in the glare and glow, Presences plain in the place; or, fresh from the Protoplast, Furnished for ages to come, when a kindlier wind should blow, Lured now to begin and live, in a house to their liking at last; Or else the wonderful Dead who have passed through the body and gone, But were back once more to breathe in an old world worth their new: What never had been, was now; what was, as it shall be anon;

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

This might be perhaps the simplest single-paragraphy summation of civilizational advances, a concise summary of growth that matters most. Our ability to provide a reliable, adequate food supply thanks to yields an order of magnitude higher than in early agricultures has been made possible by large energy subsidies and it has been accompanied by excessive waste. A near-tripling of average life expectancies has been achieved primarily by drastic reductions of infant mortality and by effective control of bacterial infections. Our fastest mass-travel speeds are now 50-150 times higher than walking. Per capita economic product in affluent countries is roughly 100 times larger than in antiquity, and useful energy deployed per capita is up to 200-250 times higher. Gains in destructive power have seen multiples of many (5-11) orders of magnitude. And, for an average human, there has been essentially an infinitely large multiple in access to stored information, while the store of information civilization-wide will soon be a trillion times larger than it was two millenia ago. And this is the most worrisome obverse of these advances: they have been accompanied by a multitude of assaults on the biosphere. Foremost among them has been the scale of the human claim on plants, including a significant reduction of the peak posts-glacial area of natural forests (on the order of 20%), mostly due to deforestation in temperate and tropical regions; a concurrent expansion of cropland to cover about 11% of continental surfaces; and an annual harvest of close to 20% of the biosphere's primary productivity (Smil 2013a). Other major global concerns are the intensification of natural soil erosion rates, the reduction of untouched wilderness areas to shrinking isolated fragments, and a rapid loss of biodiversity in general and within the most species-rich biomes in particular. And then there is the leading global concern: since 1850 we have emitted close to 300 Gt of fossil carbon to the atmosphere (Boden and Andres 2017). This has increased tropospheric CO2 concentrations from 280 ppm to 405 ppm by the end of 2017 and set the biosphere on a course of anthropogenic global warming (NOAA 2017). These realities clearly demonstrate that our preferences have not been to channel our growing capabilities either into protecting the biosphere or into assuring decent prospects for all newborns and reducing life's inequalities to tolerable differences. Judging by the extraordinary results that are significantly out of line with the long-term enhancements of our productive and protective abilities, we have preferred to concentrate disproportionately on multiplying the destructive capacities of our weapons and, even more so, on enlarging our abilities for the mass-scale acquisition and storage of information and for instant telecommunication, and have done so to an extent that has become not merely questionable but clearly counterproductive in many ways.

No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with its hideous fires, you will feel it, you will feel it terribly. Now, wherever you go, you charm the world. Will it always be so? ... You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius--is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it. You smile? Ah! when you have lost it you won't smile.... People say sometimes that beauty is only superficial. That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders. It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible.... Yes, Mr. Gray, the gods have been good to you. But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully. When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats. Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days, listening to the tedious, trying to improve the hopeless failure, or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals, of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing.... A new Hedonism--that is what our century wants. You might be its visible symbol. With your personality there is nothing you could not do. The world belongs to you for a season.... The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself. I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time. The common hill-flowers wither, but they blossom again. The laburnum will be as yellow next June as it is now. In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

The lust of property, and love: what different associations each of these ideas evoke! and yet it might be the same impulse twice named: on the one occasion disparaged from the standpoint of those already possessing (in whom the impulse has attained something of repose, who are now apprehensive for the safety of their "possession"); on the other occasion viewed from the standpoint of the unsatisfied and thirsty, and therefore glorified as "good." Our love of our neighbor, is it not a striving after new property? And similarly our love of knowledge, of truth; and in general all the striving after novelties? We gradually become satiated with the old and securely possessed, and again stretch out our hands; even the finest landscape in which we live for three months is no longer certain of our love, and any kind of more distant coast excites our covetousness: the possession for the most part becomes smaller through possessing. Our pleasure in ourselves seeks to maintain itself by always transforming something new into ourselves, that is just possessing. To become satiated with a possession, that is to become satiated with ourselves. (One can also suffer from excess, even the desire to cast away, to share out, may assume the honorable name of "love.") When we see any one suffering, we willingly utilize the opportunity then afforded to take possession of him; the beneficent and sympathetic man, for example, does this; he also calls the desire for new possession awakened in him, by the name of "love," and has enjoyment in it, as in a new acquisition suggesting itself to him. The love of the sexes, however, betrays itself most plainly as the striving after possession: the lover wants the unconditioned, sole possession of the person longed for by him; he wants just as absolute power over her soul as over the body; he wants to be loved solely, and to dwell and rule in the other soul as what is highest and most to be desired. When one considers that this means precisely to exclude all the world from a precious possession, a happiness, and an enjoyment; when one considers that the lover has in view the impoverishment and privation of all other rivals, and would like to become the dragon of his golden hoard, as the most inconsiderate and selfish of all "conquerors "and exploiters; when one considers finally that to the lover himself, the whole world besides appears indifferent, colorless, and worthless, and that he is ready to make every sacrifice, disturb every arrangement, and put every other interest behind his own, one is verily surprised that this ferocious lust of property and injustice of sexual love should have been glorified and deified to such an extent at all times; yea, that out of this love the conception of love as the antithesis of egoism should have been derived, when it is perhaps precisely the most unqualified expression of egoism. Here, evidently, the non-possessors and desirers have determined the usage of language, there were, of course, always too many of them. Those who have been favored with much possession and satiety, have, to be sure, dropped a word now and then about the "raging demon," as, for instance, the most lovable and most beloved of all the Athenians Sophocles; but Eros always laughed at such revilers, they were always his greatest favorites. There is, of course, here and there on this terrestrial sphere a kind of sequel to love, in which that covetous longing of two persons for one another has yielded to a new desire and covetousness, to a common, higher thirst for a superior ideal standing above them: but who knows this love? Who has experienced it? Its right name — friendship.

Meat yields higher energy per gram eaten than does vegetation.

A design-type strategy is an adroit configuration of resources and actions that yields an advantage in a challenging situation. Given a set bundle of resources, the greater the competitive challenge, the greater the need for the clever, tight integration of resources and actions. Given a set level of challenge, higher-quality resources lessen the need for the tight integration of resources and actions.

The bargain at the heart of our government has always been that privacy matters enormously, but it must yield when, with appropriate evidence and oversight, the government needs to see into private spaces to protect the community.

In short: the spread of a uniform set of seeds across huge parts of the United States is encouraging monocrop farming and leading to the narrowing of seed diversity that scientists warn could lead to significant crop losses. Insects and weeds are developing resistance to ever-higher volumes of chemical poisons tied closely to the cultivation of genetically engineered crops. Partly as a result, the yield bonus that was promised when GMOs were introduced has not materialized. Serious concerns are being raised about the public health consequences of the chemicals used to sustain GMOs in the field—including the world’s most popular herbicide, glyphosate. And the technical requirements for creating a GMO seed are so capital intensive that the effect is to concentrate evermore power in the few companies which can afford to produce them.

Intuition is the result of nonconscious pattern recognition,” Dane tells me. However, his research shows that, while logging hours of practice helps us see patterns subconsciously, we can often do just as well by deliberately looking for them. In many fields, such pattern hunting and deliberate analysis can yield results just as in the basketball example—high accuracy on the first try. And that’s where, like the dues-paying presidents or overly patient programmers, what we take for granted often gets in the way of our own success. Deliberate pattern spotting can compensate for experience. But we often don’t even give it a shot. This explains how so many inexperienced companies and entrepreneurs beat the norm and build businesses that disrupt established players. Through deliberate analysis, the little guy can spot waves better than the big company that relies on experience and instinct once it’s at the top. And a wave can take an amateur farther faster than an expert can swim. It also explains why the world’s best surfers arrive at the beach hours before a competition and stare at the ocean. After years of practice, a surfer can “feel” the ocean, and intuitively find waves. But the best surfers, the ones who win championships, are tireless students of the sea. O’Connell says, “One of the main things that you do when you learn to compete is learn how to pick out conditions. Know that the tide is getting higher. Counting waves, how many waves come into a particular area that fit your eye that you want to ride.

NIM and spread are the two key parameters that give an indication of a bank's operational efficiency. As a concept, NIM and spread are similar, but there is a subtle difference between the two. While NIM is arrived at by dividing a bank's net interest income by its average interest-earning assets, spread is the margin between the yield on assets and the cost of liabilities, or the difference between interest income and interest expense as a percentage of assets. NIM can be higher or lower than the net interest spread.

Revelation flows more quickly and easily through a yielded vessel. Higher realms of glory are available to those who humbly surrender themselves to the Holy Spirit.

Resurrection. Spiritualization of thought; a new and higher idea of immortality, or spiritual existence; material belief yielding to spiritual understanding. (SH 593:9)

plants vary, but the basic rule of thumb for staple cereal crops grown at optimal temperature is that for every degree of warming, yields decline by 10 percent. Some estimates run higher. Which means that if the planet is five degrees warmer at the end of the century, when projections suggest we may have as many as 50 percent more people to feed, we may also have 50 percent less grain to give them.

crucial lesson: certain types of effort yield higher rewards than others.

But why . . . you've said Lestat shouldn't have made you start with people. Did you mean . . . do you mean for you it was an aesthetic choice, not a moral one?’ ’Had you asked me then, I would have told you it was aesthetic, that I wished to understand death in stages. That the death of an animal yielded such pleasure and experience to me that I had only begun to understand it, and wished to save the experience of human death for my mature understanding. But it was moral. Because all aesthetic decisions are moral, really.’ ‘I don’t understand,’ said the boy. ‘I thought aesthetic decisions could be completely immoral. What about the cliché of the artist who leaves his wife and children so he can paint? Or Nero playing the harp while Rome burned?’ ‘Both were moral decisions. Both served a higher good, in the mind of the artist. The conflict lies between the morals of the artist and the morals of society, not between aesthetics and morality. But often this isn’t understood; and here comes the waste, the tragedy. An artist, stealing paints from a store, for example, imagines himself to have made an inevitable but immoral decision, and then he sees himself as fallen from grace; what follows is despair and petty irresponsibility, as if morality were a great glass world which can be utterly shattered by one act. But this was not my great concern then. I did not know these things then. I believed I killed animals for aesthetic reasons only, and I hedged against the great moral question of whether or not by my very nature I was damned. ’Because, you see, though Lestat had never said anything about devils or hell to me, I believed I was damned when I went over to him, just as Judas must have believed it when he put the noose around his neck. You understand?

The analysis of the /General Theory /shows that inflation is a real, not a monetary, phenomenon. It operates in two stages (once more giving a crudely simple account of an intricate process). An increase in effective demand meeting an inelastic supply of goods raises prices. When food is supplied by a peasant agriculture a rise of the prices of foodstuffs is a direct increase of money income to the sellers and increases their expenditure. The higher cost of living sets up a pressure to raise wage rates. So money incomes rise all round, prices are bid up all the higher and a vicious spiral sets in. The first stage — a rise of effective demand — can very easily be prevented by not having any development. But if there is to be development there must be a stage when investment increases relatively to consumption. There must be an increase in effective demand and a tendency towards inflation. The problem is how to keep it within bounds. Some schemes of investment that seem to be clearly indispensable to improvements in the long run, such as electrical installations, take a long time to yield any fruit and meanwhile the workers engaged on these have to be supplied. The secret of non-inflationary development is to allocate the right amount of quick-yielding, capital-saving investment to the consumption-good sector (especially agriculture) to generate a sufficient surplus to support the necessary large schemes. It is in this kind of analysis, rather than in the mystifications of “deficit finance,” that the clue to inflation is to be found. [pp. 110-11]

To live and strive in modern America is to participate in a series of morally fraught systems. If a family’s entire financial livelihood depends on the value of its home, it’s not hard to understand why that family would oppose anything that could potentially lower its property values, like a proposal to develop an affordable housing complex in the neighborhood. If an aging couple’s nest egg depends on how the stock market performs, it’s not hard to see why that couple would support legislation designed to yield higher returns, even if that means shortchanging workers.

The securities lending business boils down to one concept: exchanging a security that someone needs for a different security or cash. The business is driven by the need of the dealer community to cover short positions, be it in stocks, Treasurys, agencies, corporate bonds, ADRs, or even ETFs. When a dealer is looking to cover a short position, they first check what are colloquially known as the “sec lenders.” The securities lending group will pull the security out of the end-user portfolio and lend it into the Repo market. When a securities lending group loans a security, they either receive cash or bonds in return. If they receive cash, they reinvest the cash. If they receive a bond, they earn a fee on the spread between where they loan the bond and borrow the other. In the case of cash, they need to invest it. They need an investment that generates a sufficient return to make the business viable, yet, at the same time, without taking too much risk. The safest and easiest way to invest is in overnight Treasury repo. The problem is that there’s very little profit lending a Treasury and reinvesting in a Treasury. In order to enhance returns, the securities lending groups take some risk. It’s not necessarily a lot of risk, but increasing returns involves increasing risk. It can be either interest rate risk, credit risk, or liquidity risk. Technically a combination of all three is possible, too, but that’s pretty dangerous. The yield curve is upward sloping most of the time, so investing for a longer period of time generally generates a higher yield. Let’s say the overnight rate is 2.00%, the one-month rate is 2.05%, and the three-month rate is at 2.15%. Instead of reinvesting cash overnight, there’s an extra 15 basis points for investing for three months. Since the end-investor clients usually hold their bonds to maturity, there’s only a small chance they will sell a bond during that three-month period. On top of that, the securities lending groups run multi-billion dollar portfolios, so they can ladder their investments.

As monthly mortgage payments rose for home buyers over the past several years as a result of higher mortgage rates (coupled to increasing home prices), what simultaneously so too did rise were earned income opportunities for bondholders. Bondholders benefitted…at the expense of home buyers. If the Fed does indeed enact two rate cuts through the end of 2024, mortgage rates are likely to drop. As too will yields bondholders attain, through their purchase of newly-issued 10-year Treasuries. A trade-off is in the making. A much-welcomed rebalancing.

For my vacation rental business, Escape Club, we had a session to brainstorm how we could make the business more successful. It yielded modest results. A few days later, I called the team back and asked a different question: “What is something Escape Club can provide that no one else on the island is doing?” The results were amazing. Within thirty minutes we had come up with really powerful ideas, including exclusive access to services like a miniature golf course and renting the company’s pontoon—something no one else had on the island. We also decided to offer luxury services like Westin Heavenly beds and to develop a consistent feel between properties. Lastly, we realized that we could link up the properties for weddings and other events. The results of all this? We were able to cross-promote our properties and get a higher return rate of customers.

Zilmax seemed to be the perfect drug to bend cattle’s physiology toward the needs of Tyson’s grid contracts. The grids encourage high yields and maximize the amount of beef that Tyson can sell for each animal it kills. So does Zilmax. But there are reasons Zilmax isn’t widely used. Zilmax-inflated steaks are less tender and it decreases the fat marbling that makes for a juicy steak. The meat is leaner and cheaper to produce. It’s more like chicken, in other words. Within the beef industry, there has been strong pushback against the use of Zilmax. Cattle ranchers have tried to distinguish beef from chicken by making it higher quality and stamping it with branded measures of flavor, like the Certified Angus brand. Zilmax undermines that trend and pushes beef toward the middle range of quality. In 2008, the man in charge of the Certified Angus Beef marketing campaign came out publicly against the use of Zilmax. As president of the Certified Angus Beef brand, it was John Stika’s job to ensure that beef was produced at a certain level of quality. An industry group launched the Certified Angus Beef brand in 1978 to set beef apart from chicken and pork, making beef a premium product. Stika sent an open letter to the popular trade magazine Beef, warning about Zilmax’s use.

Following the 4 Percent Rule still gives you a 5 percent chance of running out of money, due to a phenomenon known as sequence-of-return risk. Your backup plan is to use the Cash Cushion and the Yield Shield. Cash Cushion: A reserve fund held in a savings account that you can use to avoid doing a full portfolio withdrawal during down years. Yield Shield: A combination of dividends and interest being paid by your ETFs that is delivered as cash without selling any assets. The Yield Shield can be raised by pivoting some of your assets into higher-yielding assets, such as . . . Preferred shares Real estate investment trusts (REITs) Corporate bonds Dividend stocks The size of the Cash Cushion is determined using the following formula: Cash Cushion = (Annual Spending − Annual Yield) × Number of Years

so many people insist on the grandiose adjective, often even finding in it humanity’s crowning glory? What does it gain us, or rather, what would it gain us, if the word “free” were accurate? I honestly do not know. I don’t see any room in this complex world for my will to be “free”. I am pleased to have a will, or at least I’m pleased to have one when it is not too terribly frustrated by the hedge maze I am constrained by, but I don’t know what it would feel like if my will were free. What on earth would that mean? That I didn’t follow my will sometimes? Well, why would I do that? In order to frustrate myself? I guess that if I wanted to frustrate myself, I might make such a choice — but then it would be because I wanted to frustrate myself, and because my meta-level desire was stronger than my plain-old desire. Thus I might choose not to take a second helping of noodles even though I — or rather, part of me — would still like some, because there’s another part of me that wants me not to gain weight, and the weight-watching part happens (this evening) to have more votes than the gluttonous part does. If it didn’t, then it would lose and my inner glutton would win, and that would be fine — but in either case, my non-free will would win out and I’d follow the dominant desire in my brain. Yes, certainly, I’ll make a decision, and I’ll do so by conducting a kind of inner vote. The count of votes will yield a result, and by George, one side will come out the winner. But where’s any “freeness” in all this? Speaking of George, the analogy to our electoral process is such a blatant elephant in the room that I should spell it out. It’s not as if, in a brain, there is some kind of “neural suffrage” (“one neuron, one vote”); however, on a higher level of organization, there is some kind of “desirelevel suffrage” in the brain. Since our understanding of brains is not at the state where I can pinpoint this suffrage physically, I’ll just say that it’s essentially “one desire, n votes”, where n is some weight associated with the given desire. Not all values of n are identical, which is to say, not all desires are born equal; the brain is not an egalitarian society! In sum, our decisions are made by an analogue to a voting process in a democracy. Our various desires chime in, taking into account the many external factors that act as constraints, or more metaphorically, that play the role of hedges in the vast maze of life in which we are trapped. Much of life is incredibly random, and we have no control over it. We can will away all we want, but much of the time our will is frustrated.

Scripture tells us to submit to governing authorities. That’s a valid command—most of the time. However, when we fear God, there comes a time when we must resist human government and yield to a higher authority. Government is given to protect the good and to punish the bad (see Romans 13:3). When government protects the bad and punishes the good, then our submission to legal authority may have to end. This becomes the source of persecution for righteousness’ sake.

The entrepreneur,’ said the French economist J. B. Say around 1800, ‘shifts economic resources out of an area of lower and into an area of higher productivity and greater yield.’ But Say’s definition does not tell us who this ‘entrepreneur’ is. And since Say coined the term almost two hundred years ago, there has been total confusion over the definitions of ‘entrepreneur’ and

For comparison, we use the Mann-Whitney test to compare the two samples of 10th graders discussed earlier in this chapter. The sum of ranks for the “before” group is 69.55, and for the “one year later group,” 86.57. The test statistic is significant at p = .019, yielding the same conclusion as the independent-samples t-test, p = .011. This comparison also shows that nonparametric tests do have higher levels of significance. As mentioned earlier, the Mann-Whitney test (as a nonparametric test) does not calculate the group means; separate, descriptive analysis needs to be undertaken for that information. A nonparametric alternative to the paired-samples t-test is the Wilcoxon signed rank test. This test assigns ranks based on the absolute values of these differences (Table 12.5). The signs of the differences are retained (thus, some values are positive and others are negative). For the data in Table 12.5, there are seven positive ranks (with mean rank = 6.57) and three negative ranks (with mean rank = 3.00). The Wilcoxon signed rank test statistic is normally distributed. The Wilcoxon signed rank test statistic, Z, for a difference between these values is 1.89 (p = .059 > .05). Hence, according to this test, the differences between the before and after scores are not significant. Getting Started Calculate a t-test and a Mann-Whitney test on data of your choice. Again, nonparametric tests result in larger p-values. The paired-samples t-test finds that p = .038 < .05, providing sufficient statistical evidence to conclude that the differences are significant. It might also be noted that a doubling of the data in Table 12.5 results in finding a significant difference between the before and after scores with the Wilcoxon signed rank test, Z = 2.694, p = .007. Table 12.5 Wilcoxon Signed Rank Test The Wilcoxon signed rank test can also be adapted as a nonparametric alternative to the one-sample t-test. In that case, analysts create a second variable that, for each observation, is the test value. For example, if in Table 12.5 we wish to test whether the mean of variable “before” is different from, say, 4.0, we create a second variable with 10 observations for which each value is, say, 4.0. Then using the Wilcoxon signed rank test for the “before” variable and this new,

It is often said,” Vandana Shiva has written, “that the so-called miracle varieties of the Green Revolution in modern industrial agriculture prevented famine because they had higher yields. However, these higher yields disappear in the context of total yields of crops on farms.

As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.” —ISAIAH 55:9–11

I discovered, though unconsciously and insensibly, that the pleasure of observing and reasoning was a much higher one than that of skill and sport. The primeval instincts of the barbarian slowly yielded to the acquired tastes of the civilized man.