Historical Correctness Quotes

It was very dramatic, like something out of a historical adventure serial. Also correct in every aspect except for all the facts, like something out of a historical adventure serial.

The reality is that there's no such thing as political correctness; it's a rhetorical device to depersonalize oppression. Being cognizant of and careful with historic trauma of others is what "political correctness" means. It means that the powerful should never attack the disempowered--not because it "offends" them or hurts their "feelings" but because it perpetuates toxic, oppressive systems.

Besides the tablecloths, the decor is all old photographs and postcards that they scrounged up from wherever, because you know how white people love their history right up until it's true.

You are correct in saying that desires often come from things we cannot easily gain - mine, being that of your love. By all accounts, I do wish I could steal it. But I am not that sort of man. I will wait. Forever and a day...I will wait.

Now, what does a vampire do with a computer? Keep track of investments? Send e-mail to other vampires as you all plot to take over the world?” “I spend a lot of time on Wikipedia making corrections to the entries of historical figures I’ve known.” I blinked at him. “Really?” “No, Kitty. That was a joke.

The widely accepted assertion that, only if you let markets be will everyone be paid correctly and thus fairly, according to his worth, is a myth. Only when we part with this myth and grasp the political nature of the market and the collective nature of individual productivity will we be able to build a more just society in which historical legacies and collective actions, and not just individual talents and efforts, are properly taken into account in deciding how to reward people.

Being cognizant of and careful with the historic trauma of others is what “political correctness” means. It means that the powerful should never attack the disempowered—not because it “offends” them or hurts their “feelings” but because it perpetuates toxic, oppressive systems. Or, in plainer language, because it makes people’s lives worse. In tangible ways. For generations.

Midwest nice was a steady, polite gaslighting I found sinister, a forced humility that prevented anyone from speaking up when they’d been diminished or disrespected, lest they be labeled an outsider. I was bewildered by the pride the region took in these pathologies.

All of her adult life people have asked Rena why she goes to such dangerous places, and she has always wanted to ask them where the safe place is. The danger is in chemicals and airports and refugee camps and war zones and regions known for sex tourism. The danger also sometimes took their trash out for them. The danger came over for movie night and bought them a popcorn maker for Christmas. The danger hugged her mother and shook her father’s hand.

I used to think you were so brave, and sometimes I still do, and sometimes I think it’s just that there’s nothing in your life but you, and you have no idea what it means to be scared that what you do might matter.

But what did it matter what she deserved, faced with the hilarity of one more person telling her glibly that better was out there when she was begging for mediocrity and couldn’t have that?

It’s very dramatic,” Ratthi added. “The crew think you’re a special security agent who betrayed the company to save us.” It was very dramatic, like something out of a historical adventure serial. Also correct in every aspect except for all the facts, like something out of a historical adventure serial.

Boy-next-door, Rena knew, always meant white boy next door. When America has one natural blonde family left, its members will be trotted out to play every role that calls for someone all-American, to be interviewed in every time of crisis. They will be exhausted.

She thought the insistence on victims without wrongdoers was at the base of the whole American problem, the lie that supported all the others.

I think most historians would agree that the part played by impulses of selfish, individual aggression in the holocausts of history was small; first and foremost, the slaughter was meant as an offering to the gods, to king and country, or the future happiness of mankind. The crimes of a Caligula shrink to insignificance compared to the havoc wrought by Torquemada. The number of victims of robbers, highwaymen, rapists, gangsters and other criminals at any period of history is negligible compared to the massive numbers of those cheerfully slain in the name of the true religion, just policy or correct ideology. Heretics were tortured and burnt not in anger but in sorrow, for the good of their immortal souls. Tribal warfare was waged in the purported interest of the tribe, not of the individual. Wars of religion were fought to decide some fine point in theology or semantics. Wars of succession dynastic wars, national wars, civil wars, were fought to decide issues equally remote from the personal self-interest of the combatants. Let me repeat: the crimes of violence committed for selfish, personal motives are historically insignificant compared to those committed ad majorem gloriam Dei, out of a self-sacrificing devotion to a flag, a leader, a religious faith or a political conviction. Man has always been prepared not only to kill but also to die for good, bad or completely futile causes. And what can be a more valid proof of the reality of the self-transcending urge than this readiness to die for an ideal?

Forty days and forty nights of being locked up helpless, knowing everything you’d ever known was drowning all around you, and at the end God shows up with a whimsical promise that he will not destroy the world again with water, which seems like a hell of a caveat.

Miranda shook her head slowly. 'Good heavens. That's quite an act you put on.' He drew himself up haughtily. 'I beg your pardon.' 'An act,' Miranda repeated. 'Stand as tall as you like, and frown at me all you wish. I saw you just now. You were feeding cats.' 'So I was. And do you make something of that?' 'You,' Miranda said daringly, 'have a kind heart.' He turned away from her, the tails of his greatcoat swirling about him. 'Don't enlarge too much upon the matter. The cats were hungry. I had food. This seemed to be a problem with a ready solution. It's not kindness to solve problems; it's efficiency.' 'I stand corrected. You have an efficient heart.

In the land of the blind, the one-eyed man would adjust, or otherwise be deemed a lunatic or heretic. The one-eyed man would spend his life learning to translate what experience was his alone, or else he would learn to shut up about it.

Things were always salvageable between us, and knowing that felt like both a relief and an obligation.

Xavier said...[he] was making a list of dark-skinned saints to correct the western historical record that acknowledged only fair saints with blond hair and blue eyes. Many saints were dark-complexioned, swarthy, or negroid, with unwashed hair and poor nutrition. Like Jesus. He hoped to compile a book of chocolate saints, a directory in which there would be no pale faces, only dark and darker, as a counterbalance against the many books in the world that had no black or brown or yellow faces….

So when modern-day religious conservatives wax nostalgic about how marriage is a sacred tradition that reaches back into history for thousands of uninterrupted years, they are correct, but in only one respect - only if they happen to be talking about Judaism. Christianity simply does not share that deep and consistent historical reverence toward matrimony. Lately it has, yes- but not originally. For the first thousand or so years of Christian history, the church regarded monogamous marriage as marginally less wicked that flat-out whoring but only very marginally.

I distrusted, in general, appeals to nostalgia--I loved the past of archives, but there was no era of the past I had any inclination to visit with my actual human body, being rather fond of it having at least minimal rights and protections.

I needed no convincing of the fatal possibilities of government overreach, of the way the fatalities told the story of who the nation considered expendable, but, even after the low points of the previous decade, I believed in government, or at least believed in it more than the alternative. That my country might always expect me to audition for my life I accepted as fact, but I trusted the public charter of national government more than I trusted average white citizens acting unchecked.

We live in a moment in which old conflicts, much altered during their subterraneous years, have boiled up again. The struggle to own the past so that it can be made to serve contemporary interests has led to gross distortions. But it is true also that the experience of any generation is inevitably a warped lens through which to view the thought and the actions of any previous generation, especially when there is a lack of rigorous historical perspective to correct for these distortions. This second consideration may go some way toward explaining the fact that there are not two sides to what would otherwise be a great national controversy.

We know, in the case of the person, that whoever cannot tell himself the truth about his past is trapped in it, is immobilized in the prison of his undiscovered self. This is also true of nations. We know how a person, in such a paralysis, is unable to assess either his weaknesses or his strengths, and how frequently indeed he mistakes one for the other. —James Baldwin

Dialectic concepts can permit the existence of UFOs and other life-forms... Even if these reports of flying saucers are fantasies, as is possible that the majority may be, many of them, their historical basis is correct… the scientific capacity of human beings is determined by their social organisation... The answers to these mysteries would lie in a study of Marxism." From Les Soucoupes Volantes (Flying Saucers)

I was trying to discover examples of a living restoration, trying to go beyond discussions about correct historic colors, materials, and techniques. I looked to the past for guidance, to find the graces we need to save. I want to be an importer. This is not nostalgia; I am not nostalgic. I am not looking for a way back. "From where will a renewal come to us, to us who have devastated the whole earthly globe?" asked Simone Weil. "Only from the past if we love it." What I am looking for is the trick of having the same ax twice, for a restoration that renews the spirit, for work that transforms the worker. We may talk of saving antique linens, species, or languages; but whatever we are intent on saving, when a restoration succeeds, we rescue ourselves. -- Howard Mansfield, The Same Ax Twice: Restoration and Renewal in a Throwaway Age

Lyssa thought she would talk to her mother about it, and then she remembered. She had to keep remembering, even after she'd seen the body and signed the paperwork and arranged a funeral. Somehow she'd expected the dying to be the worst part, that after it was over she could go home and tell some healthy living version of her mother about the terrible thing that had just happened to her.

Six million Jews died in the Holocaust. Yet many people simply cannot accept this. They keep bringing up red herring after red herring to avoid finally admitting “YES, it happened exactly as the history books say, end of story.” Which, of course, is the only correct response to the question anti-Semites raise about whether or not this historically and forensically-proven Nazi genocide even happened.

How will we ever tell you apart?" Collins asked, unable to resist the question. "It's really quite simple, sir, once you know us," the spokesman assured him. "If he's talking, it's probably George, because Geoff is a quiet lad; if he's dancing a hornpipe, it's Geoff, because hornpipes make me dizzy." "You're George, then?" "Yes, sir - the eldest." "By five minutes and fifty-five seconds," added Geoffrey, frowning. "Five minutes and fifty-nine seconds," George corrected him calmly.

Historically one of the main defects of constitutional government has been the failure to insure the fair value of political liberty. The necessary corrective steps have not been taken, indeed, they never seem to have been seriously entertained. Disparities in the distribution of property and wealth that far exceed what is compatible with political equality have generally been tolerated by the legal system. Public resources have not been devoted to maintaining the institutions required for the fair value of political liberty. Essentially the fault lies in the fact that the democratic political process is at best regulated rivalry; it does not even in theory have the desirable properties that price theory ascribes to truly competitive markets. Moreover, the effects of injustices in the political system are much more grave and long lasting than market imperfections. Political power rapidly accumulates and becomes unequal; and making use of the coercive apparatus of the state and its law, those who gain the advantage can often assure themselves of a favored position. Thus inequities in the economic and social system may soon undermine whatever political equality might have existed under fortunate historical conditions. Universal suffrage is an insufficient counterpoise; for when parties and elections are financed not by public funds but by private contributions, the political forum is so constrained by the wishes of the dominant interests that the basic measures needed to establish just constitutional rule are seldom properly presented. These questions, however, belong to political sociology. 116 I mention them here as a way of emphasizing that our discussion is part of the theory of justice and must not be mistaken for a theory of the political system. We are in the way of describing an ideal arrangement, comparison with which defines a standard for judging actual institutions, and indicates what must be maintained to justify departures from it.

Great as the differences are between the breeds of pigeons, I am fully convinced that the common opinion of naturalists is correct, namely, that all have descended from the rock-pigeon (Columba livia), including under this term several geographical races or sub-species, which differ from each other in the most trifling respects.

but I understand more now about how it feels to love the excess in people, about how knowing someone else’s love will consume you doesn’t make it any less real or any less reciprocated, about how you can leave a person behind just to save the thing they value most—yourself. Or maybe I understood it even then but couldn’t have told you how.

It felt unfair, how absurd someone could be and still be terrifying.

Albania’s future is towards Christianity, since it is connected with it culturally, old memories, and its pre-Turkish nostalgia. With the passing of time, the late Islamic religion that came with the Ottomans should evaporate (at first in Albania and then in Kosova), until it will be replaced by Christianity or, to be more exact, Christian culture. Thus from one evil (the prohibition of religion in 1967) goodness will come. The Albanian nation will make a great historical correction that will accelerate its unity with its mother continent: Europe

She has the same feeling she'd had when he unceremoniously handed her back her underwear. Like it was a technicality she hadn't specifically told him she wanted to be treated like a person.

A white man walks into a room. While everyone waited for the punch line, I excused myself and headed to the porch. That’s it, I called behind me. That’s the whole joke. Everything else disappears.

Entheogens (or psychedelics, to be more historically correct) have now been recognized as the mother of our Western ecology and conservation movements, as well as the entire field of transpersonal psychology and our apparent desire to return to some firsthand spiritual and/or mystical understanding of G/d (rather than blindly accepting traditional religious dogma without an experiential basis.

Ye should see my massive claymore." "Oh, good heavens," Jane muttered from behind them. "What now?" he asked. "A claymore's a fine weapon, long and heavy, and a wonder when ye ken how to use it correctly." Abruptly Amelia-Rose didn't think they were talking about swords. "And you know how to use yours correctly?" "Aye. I'm something of an artist, ye might say. I'd like to show it to ye, lass.

For those who are not familiar with 'the Saturnian configuration', the theory, bizarre in the extreme, can be reduced to its simplest form by positing that the planets Saturn, Venus, Mars and Earth were once much closer to each other. [..] I make no apologies here for the fact that this theory was constructed on the basis of the mytho-historical record rather than from astrophysical considerations. [..] The reconstruction of this model, together with its attendant event-filled scenario, is the fruit of decades of research - first by David Talbott and myself, later by Ev Cochrane and now Wallace Thornhill. For me, the impetus for this derived directly from the writings of Dr Immanuel Velikovsky, even though it led to the complete abandonment of Velikovsky's own scenario. It has often been stated by those who now oppose Velikovsky's Worlds in Collision cosmic scheme that the good doctor might have been incorrect in details but correct in his overall reconstruction. As the years went by, I came to the opposite conclusion and now claim that Velikovsky was correct in details but entirely wrong in his overall presentation. He had the pieces correct but, unfortunately, displaced them in time.

My dear WORMWOOD, [...] Only the learned read old books and we have now so dealt with the learned that they are of all men the least likely to acquire wisdom by doing so. We have done this by inculcating The Historical Point of View. The Historical Point of View, put briefly, means that when a learned man is presented with any statement in an ancient author, the one question he never asks is whether it is true. He asks who influenced the ancient writer, and how far the statement is consistent with what he said in other books, and what phase in the writer's development, or in the general history of thought, it illustrates, and how it affected later writers, and how often it has been misunderstood (specially by the learned man's own colleagues) and what the general course of criticism on it has been for the last ten years, and what is the "present state of the question". To regard the ancient writer as a possible source of knowledge - to anticipate that what he said could possibly modify your thoughts or your behaviour - this would be rejected as unutterably simple-minded. And since we cannot deceive the whole human race all the time, it is most important thus to cut every generation off from all others; for where learning makes a free commerce between the ages there is always the danger that the characteristic errors of one may be corrected by the characteristic truths of another. But thanks be to our Father and the Historical Point of View, great scholars are now as little nourished by the past as the most ignorant mechanic who holds that "history is bunk", Your affectionate uncle SCREWTAPE

A white man walks into a room.' While everyone waited for the punch line, I excused myself and headed to the porch. 'That's it,' I called behind me. 'That's the whole joke. Everything else just disappears.

The historical pessimists understood the essential irresponsibility of this new social stratum, and they also correctly foresaw the possibility of converting democracy into a despotism whose tyrants would rise from the mob and lean on it for support. What they failed to understand was that the mob is not only the refuse but also the by-product of bourgeois society, directly produced by it and therefore never quite separable from it.

I'd had to learn again how to watch a man move through the world and calibrate his every step to be disarming, how to watch a man worry about his body and the conditions under which someone might take his any gesture the wrong way. I'd had to remember back to high school, when my heart belonged only to boys of my color, to whom I had to insist that no one else's disrespect of me was worth a fight, was worth what a fight would cost them.

For the correct Marxist classification of the proletariat-the class which is forced by socio-economic compulsion to sell its labour-power to the capitalist owners of the means of production – implies that both variations in the level of the reserve army of labour, and the variegated relations between the ‘purely physiological’ and ‘moral-historical’ components of the value of labour-power,63 are of decisive importance for the proletarian’s immediate destiny.

Secundus might lie rotting in his grave, but his relatives and followers yet lived. They believed the lies that held Gwenwhyfar responsible for the death of their relative. For the sake of his own family’s safety, Marcus had not sought to correct that error.

He kissed her forehead and said, “My little lady of ruthless ambition.” In the months after that, hw would sometimes ask her “How’s conquering the world going, my sweet ruthless girl?” in the delighted dumbed-down tone you would use to tell a house pet it was ferocious. She would nuzzle him, beginning to understand that just because he didn’t see something in her didn’t mean it wasn’t there, knowing there was still some freedom in the way he did no fathom yet how real and how necessary her ruthlessness would be.

I had abandoned the actual religion I was raised with as soon as I got to college, but when in moments of despair I needed the inspiration of a triumphant martyr figure who made me believe in impossible things, I thought not of saints or saviors but of my mother.

Realize that people are hypocrites. The sooner you accept this fact the better. I NEVER censor my stories. I NEVER sacrifice historical accuracy for sake of political correctness. And I apologize for nothing because I've noticed a sense of hypocrisy in regard to writing. People will buy a Stephen King book and read 900 pages of gruesome murder, graphic sex, and sometimes even kid fu**ing. And they will praise his artistic genius and buy his next filthy book. Then the same people will want to censor every line I put on the page. To hell with that. I'm an artist too.

It is not only temporality that is concealed although something like time always announces itself; even more well-known phenomena, like that of transcendence, the phenomena of world and being-in-the-world, are covered over. Nevertheless, they are not completely hidden, for the Dasein knows about something like ego and other. The concealment of transcendence is not a total unawareness but, what is much more fateful, a misunderstanding, a faulty interpretation. Faulty interpretations, misunderstandings, put much more stubborn obstacles in the way of authentic cognition than a total ignorance. However, these faulty interpretations of transcendence, of the basic relationship of Dasein to beings and to itself, are no mere defects of thought or acumen. They have their reason and their necessity in the Dasein's own historical existence. In the end, these faulty interpretations must be made, so that the Dasein may reach the path to the true phenomena by correcting them.

In telling these stories of our Nation's past, however, let's not be so zealous in correcting liberal historians that we create our own historical revisionism. If the Founding Fathers were alive today, some of them would not want to go to the typical Evangelical church. Some were influenced by the pagan Enlightenment, as well as the Protestant Reformation. one historical figure (not a Founding Father) who's been misrepresented in our quest to find Christian heroes is Johnny Appleseed. He's routinely pictured as a nice man who went around scattering apple seeds everywhere and toting a Bible under his arm. The fact is, Johnny Appleseed was a missionary for Swedenbogrism, a spiritist cult. This cult taught many false doctrines and claimed that the writings of the Apostle Paul had no place in the Bible. When a child hears that Johnny Appleseed is a 'godly hero' and then discovers that he was in fact a cult member, what will he logically conclude about everything he's been taught?

THERE IS A general cry of paradox when scholars, struck by some historical error, attempt to correct it; but, for whoever studies modern history to its depths, it is plain that historians are privileged liars, who lend their pen to popular beliefs precisely as the newspapers of the day, or most of them, express the opinions of their readers.

Memory, personal and historical, is often accompanied by moralistic sentiment. Nostalgia is an act of escapism and self-indulgence, but to forget the past is an even graver sin. Proust presents a more complicated paradigm. Looking back provides us with a reflection of ourselves, but also with an awareness of the mirror — grounds for our ideas as well as a means for their correction

When Lyssa was seven, her mother took her to see the movie where the mermaid wants legs, and when it ended Lyssa shook her head and squinted at the prince and said, Why would she leave her family for that? which for years contributed to the prevailing belief that she was sentimental or softhearted, when in fact she just knew a bad trade when she saw one. The whole ocean for one man.

The problem is everyone, even Black people, believes that Black poverty is the worst poverty in the world, and Black urban poverty, forget it, and all urban Blackness always scans as poverty, which means people only love us as fetish. No one is sentimental about poor Black people unless they're wise and country and you could put a photograph of them on a porch with a quilt behind them in a museum.

Nassim Taleb writes in his book Fooled By Randomness: In Pharaonic Egypt … scribes tracked the high-water mark of the Nile and used it as an estimate for a future worst-case scenario. The same can be seen in the Fukushima nuclear reactor, which experienced a catastrophic failure in 2011 when a tsunami struck. It had been built to withstand the worst past historical earthquake, with the builders not imagining much worse—and not thinking that the worst past event had to be a surprise, as it had no precedent. This is not a failure of analysis. It’s a failure of imagination. Realizing the future might not look anything like the past is a special kind of skill that is not generally looked highly upon by the financial forecasting community. At a 2017 dinner I attended in New York, Daniel Kahneman was asked how investors should respond when our forecasts are wrong. He said: Whenever we are surprised by something, even if we admit that we made a mistake, we say, ‘Oh I’ll never make that mistake again.’ But, in fact, what you should learn when you make a mistake because you did not anticipate something is that the world is difficult to anticipate. That’s the correct lesson to learn from surprises: that the world is surprising.

At some point, I realized that museums and libraries (in what I imagine must have been either a hard-won gesture of goodwill, or in order not to appear irrelevant) had removed many nineteenth-century historically specific markers--such as slave, colored, and Negro--from their titles or archives, and replaced these words instead with the sanitized, but perhaps equally vapid, African-American. In order to replace this historical erasure of slavery (however well intended), I re-erased the postmodern African-American, then changed those titles back. That is, I re-corrected the corrected horror in order to allow that original worry to stand. My intent was to explore and record not only the history of human thought, but also how normative and complicit artists, curators, and art institutions have been in participating in--if not creating--this history.

To deny the reported six million (approximately) Jews who died, or the 11 million people in total, is to ignore all the eyewitness accounts from Holocaust survivors, the non-Jewish witnesses of the millions who died the open-air massacres around Europe, the concentration camp guards, Nazi officers who admitted to gassings and other related crimes immediately after WW2, and the universal agreement of all mainstream historians who have studied this historical event inside out – not to mention every single scientist who has ever analyzed forensic evidence retrieved from the Nazi genocide. Not even the most corrupt courtroom on Earth could ignore this much evidence – for collectively these confirmations of the Holocaust equate to irrefutable proof that the reported death toll is indeed correct. It is possibly the most well-documented crime of the 20th Century, but remember for religious extremists, Nazi apologists or other anti-Semites it would never matter how much evidence you put in front of them. They would always deny the Holocaust because to admit the event occurred would be to stop believing the Jews are inferior to them. It would also require such bigots to admit the very uncomfortable truth to themselves: that their ‘own kind’ did these despicable things to the Jewish people.

Bart joins most scholars in accepting the verdict of David Friedrich Strauss11 and Albert Schweitzer12 that the Gospel of John is an almost purely literary work. It may be free creation, or it may have been a thorough rewrite of the Synoptics (sometimes critiquing them). For our purposes it doesn’t really matter which theory is correct. Either way, it is exceedingly dubious to appeal to John for historical information about Jesus, as Bart sometimes does.

Modernism deliberately abstracted Nature and glamorized convenience, and this is why we have ended up seeing the natural world as some sort of gigantic production system seemingly capable of ever-increasing outputs for our benefit. … We have become semi-detached bystanders, empirically correct spectators, rather than what the ancients understood us to be, which is participants in creation. This ideology was far from benign or just a matter of fashion. The Marxism of the Bolshevik regime totally absorbed, adopted and extended the whole concept of Modernism to create the profoundly soulless, vicious, dehumanized ideology which eventually engineered the coldly calculated death of countless millions of its own citizens as well as entire living traditions, all for the simple reason that the end justified the means in the great ‘historic struggle’ to turn people against their true nature and into ideological, indoctrinated ‘machines.

Until the interventions of the Roman emperors Constantine and Theodosius in the 4th century, there wasn’t one right, orthodox, or catholic (i.e., universal) expression of the faith. But eventually, one version of Christianity—Paul’s version focusing on the resurrected “Christ” as opposed to the historical Jesus—was endorsed by the power of the Roman Empire. After that, multiple Christianities disappeared. Suddenly, there was only one correct version sanctioned by the Roman state.

Islam's prohibitions against pictoral representation of the human being have prevented the ubiquitous spread of the use of the female body for corporate purposes. Advertisements do not feature superfluous female body there to titillate potential buyer. In advertisements...image is not advanced as an ideal to which other women should aspire. Hence the use of images of women (and men) does not promote the phenomenon of self-correcting and self-policing, as is the case with the use of images in the mainstream Western culture.

Karl Marx’s (1818-1883) philosophy – heavily influenced by Rousseau – altered the idealized group from the ‘tribe’ to the ‘worker’ and argued that a worker’s dictatorship must inevitably develop to ensure equality based on Marx’s fate-based understanding of History. Again, dissent was not to be permitted and dissenters were ‘enemies,’ ‘imperialists’ and so on. Its culmination was the world-historical horror of twentieth century Communism, and its descendant Political Correctness, in which ‘the worker’ is replaced by supposedly oppressed or more natural ‘cultural’ groups. Dissenters are ‘racist’ and other catch-all, highly emotive terms (such as ‘hater’ or ‘denialist’) employed to discourage dissent, such that even the slightest deviance from orthodoxy is termed ‘racist’ in order to reprove it and intimidate the deviant into silence.39 These ideologies can distilled down to three essential dogmas: (1) Those who have power – whether financial or cultural and whether deserved or not – are bad and should repent by giving it to those who lack power and creating ‘equality’ (2) Those who lack power – on whatever measure is seen as important – are superior to those who have it because they are somehow more genuine and (3) Those who dissent from this view are wicked.

Technocrats live their lives abstractly, even while they are managing their own sphere. For them, all problems are intellectual. You must think constantly, and that thinking makes action possible. Once you have thought, the doing simply follows. Reason leads to language, and the battleground of the technocrat is language. If the language is reshaped, so will be the action. Political correctness, as it’s called, is the manner in which the technocrats as the ascendant class reshaped the world. The tension of the technocracy is between their work in their own fields and the universal principles that they practice. This shows itself most clearly in the way they deal with the declining class, the heavily white, industrial working class. In the thinking of the technocracy, the fundamental cause of oppression is whites who have historically oppressed using race, nationality, and gender. But the technocrats draw a sharp distinction between themselves (predominantly white) who are at least engaged in a struggle to transcend oppression in thought and speech and those whites who continue to practice it. This declining class is plunging economically, but for the technocracy, which embraces a vast range of incomes, that decline is not of the essence. It is their unwillingness to abandon oppression.

Entering the office, Evie found Sebastian and Cam on opposite sides of the desk. They both mulled over account ledgers, scratching out some entries with freshly inked pens, and making notations beside the long columns. Both men looked up as she crossed the threshold. Evie met Sebastian’s gaze only briefly; she found it hard to maintain her composure around him after the intimacy of the previous night. He paused in mid-sentence as he stared at her, seeming to forget what he had been saying to Cam. It seemed that neither of them was yet comfortable with feelings that were still too new and powerful. Murmuring good morning to them both, she bid them to remain seated, and she went to stand beside Sebastian’s chair. “Have you breakfasted yet, my lord?” she asked. Sebastian shook his head, a smile glinting in his eyes. “Not yet.” “I’ll go to the kitchen and see what is to be had.” “Stay a moment,” he urged. “We’re almost finished.” As the two men discussed a few last points of business, which pertained to a potential investment in a proposed shopping bazaar to be constructed on St. James Street, Sebastian picked up Evie’s hand, which was resting on the desk. Absently he drew the backs of her fingers against the edge of his jaw and his ear while contemplating the written proposal on the desk before him. Although Sebastian was not aware of what the casual familiarity of the gesture revealed, Evie felt her color rise as she met Cam’s gaze over her husband’s downbent head. The boy sent her a glance of mock reproof, like that of a nursemaid who had caught two children playing a kissing game, and he grinned as her blush heightened further. Oblivious to the byplay, Sebastian handed the proposal to Cam, who sobered instantly. “I don’t like the looks of this,” Sebastian commented. “It’s doubtful there will be enough business in the area to sustain an entire bazaar, especially at those rents. I suspect within a year it will turn into a white elephant.” “White elephant?” Evie asked. A new voice came from the doorway, belonging to Lord Westcliff. “A white elephant is a rare animal,” the earl replied, smiling, “that is not only expensive but difficult to maintain. Historically, when an ancient king wished to ruin someone he would gift him with a white elephant.” Stepping into the office, Westcliff bowed over Evie’s hand and spoke to Sebastian. “Your assessment of the proposed bazaar is correct, in my opinion. I was approached with the same investment opportunity not long ago, and I rejected it on the same grounds.” “No doubt we’ll both be proven wrong,” Sebastian said wryly. “One should never try to predict anything regarding women and their shopping.

Celtic spirituality linked the number three with all things divine and so Brigid the Goddess began to appear in lore and image in triplicate form. Contemporary images of Brigid often depict her as maiden, mother, and crone, associating the three sisters with the phases of the moon: waxing, full, and waning, but this is not a correct correlation. Brigid has historically been considered a solar Deity and as three identical women of the same age, sometimes called the Three Brigid Sisters: Woman of Healing (Ban leighis), Woman of Smithwork (Ban goibnechtae), and Woman Poet (Ban fhile). In addition to being the living earth, Brigid was also seen as the living embodiment of spring.

In languages with a garbage collector (GC), the GC keeps track and cleans up memory that isn’t being used anymore, and we don’t need to think about it. Without a GC, it’s our responsibility to identify when memory is no longer being used and call code to explicitly return it, just as we did to request it. Doing this correctly has historically been a difficult programming problem. If we forget, we’ll waste memory. If we do it too early, we’ll have an invalid variable. If we do it twice, that’s a bug too. We need to pair exactly one allocate with exactly one free. Rust takes a different path: the memory is automatically returned once the variable that owns it goes out of scope.

In recent decades, Ireland in general and Dublin in particular, have been very fortunate in the quality of the historical attention they have received. During the extensive research required to write this book, I have been privileged to work with some of Ireland’s most distinguished scholars, who have generously shared their knowledge with me and corrected my texts. Their kind contributions are mentioned in the Acknowledgements. Thanks to the scholarly work of the last quarter century, there has been a reevaluation of certain aspects of Ireland’s history; and as a result, the story that follows may contain a number of surprises for many readers. I have provided a few additional notes in the Afterword at the end of this volume for those curious to know more.

You’ve said, “You can lie or distort the story of the French Revolution as long as you like and nothing will happen. Propose a false theory in chemistry and it will be refuted tomorrow.” How does your approach to the world as a scientist affect and influence the way you approach politics? Nature is tough. You can’t fiddle with Mother Nature, she’s a hard taskmistress. So you’re forced to be honest in the natural sciences. In the soft fields, you’re not forced to be honest. There are standards, of course; on the other hand, they’re very weak. If what you propose is ideologically acceptable, that is, supportive of power systems, you can get away with a huge amount. In fact, the difference between the conditions that are imposed on dissident opinion and on mainstream opinion is radically different. For example, I’ve written about terrorism, and I think you can show without much difficulty that terrorism pretty much corresponds to power. I don’t think that’s very surprising. The more powerful states are involved in more terrorism, by and large. The United States is the most powerful, so it’s involved in massive terrorism, by its own definition of terrorism. Well, if I want to establish that, I’m required to give a huge amount of evidence. I think that’s a good thing. I don’t object to that. I think anyone who makes that claim should be held to very high standards. So, I do extensive documentation, from the internal secret records and historical record and so on. And if you ever find a comma misplaced, somebody ought to criticize you for it. So I think those standards are fine. All right, now, let’s suppose that you play the mainstream game. You can say anything you want because you support power, and nobody expects you to justify anything. For example, in the unimaginable circumstance that I was on, say, Nightline, and I was asked, “Do you think Kadhafi is a terrorist?” I could say, “Yeah, Kadhafi is a terrorist.” I don’t need any evidence. Suppose I said, “George Bush is a terrorist.” Well, then I would be expected to provide evidence—“Why would you say that?” In fact, the structure of the news production system is, you can’t produce evidence. There’s even a name for it—I learned it from the producer of Nightline, Jeff Greenfield. It’s called “concision.” He was asked in an interview somewhere why they didn’t have me on Nightline. First of all, he says, “Well, he talks Turkish, and nobody understands it.” But the other answer was, “He lacks concision.” Which is correct, I agree with him. The kinds of things that I would say on Nightline, you can’t say in one sentence because they depart from standard religion. If you want to repeat the religion, you can get away with it between two commercials. If you want to say something that questions the religion, you’re expected to give evidence, and that you can’t do between two commercials. So therefore you lack concision, so therefore you can’t talk. I think that’s a terrific technique of propaganda. To impose concision is a way of virtually guaranteeing that the party line gets repeated over and over again, and that nothing else is heard.

At that, the crowd joined in--this was one of the Free Americans' rallying cries--We are the future--a cheerful way of saying the shame of the U.S. past wasn't genocide or terror but the fact that it hadn't completely worked out yet. It was nothing I hadn't heard before, but it was rattling. It was the ubiquity or it was the persistence. It was the way the Free Americans and their claims on being the only way Americans transcended facts and time and progress, the way they always seemed to be around the corner, the way, however lacking in general insight they might be, they could somehow hear the ticking clock of the question, the Do they know I'm human yet? the way they took delight in saying no, the way they took for granted that it would always be their question to answer.

Post-modern intellectuals have pronounced their historical judgment on America's past, finding it to be morally indefensible. Every great human achievement of the past—whether in philosophy, religion, literature, or the humanities—came to be understood as a kind of exploitation of the powerless. Rather than allowing the past to be viewed in terms of its aspirations and accomplishments, it has been judged by its failures. The living part of the past is understood in terms slavery, racism, and identity politics. Political correctness arose as the practical and necessary means of enforcing this historical judgment. No public defense of past greatness could be allowed to live in the present. Public morality and public policy would come to be understood in terms of the formerly oppressed.

Anyway, there is an essential difference in gender that isn't politically correct to mention these days. Women are the ones to bear the children after all. They are the ones to nurse. They are the ones, traditionally, who care for the infants. That takes a huge amount of time.' He smiled, waiting for the applause, but something had gone wrong. There was a cold silence from the crowd... 'Did you just say that women aren't creative geniuses because they have babies?' 'No," he said, 'No. Not because. I wouldn't say that. I love women, and not all women have babies. My wife, for one, at least not yet. But listen, we're all given a finite amount of creativity, just like we;re given a finite amount of life, and if a woman continues to spend hers creating actual life and not imaginary life, that's a glorious choice. When a woman has a baby, she's creating so much more than just a world on the page, she's creating life itself, not just a simulacrum. No matter what Shakespeare did, it's so much less than your average illiterate woman of his age who had babies. Those babies were our ancestors, necessary to make everyone here today, and no one could seriously argue that any play is worth a single human wife. I mean the history of the stage supports me here. If women have historically demonstrated less creative genius than men, it's because they're making their creations internal, spending the energies on life itself. It's a kind of bodily genius. You can't tell me that isn't at least as worthy as genius of imagination. I think we can all agree that women are just as good as men, better in many ways. But the reason for the disparity in creation, is because women have turned their creative energies inward not outward.

The past is the occupational realm of historians—their daily work—and scholars have debated what their stance toward these social issues should be. As citizens and professionals, historians may naturally form a desire, as Carl Becker puts it, “to do work in the world.” That is, they might aspire to write history that is not only of scholarly value but also has a salutary impact in society. Becker defines the appropriate impact and the historian’s proper role as “correcting and rationalizing for common use Mr. Everyman’s mythological adaption of what actually happened.” That process is never simple, however, when the subject involves divisions so deep that they led to civil wars. One issue that inevitably leads to controversy is the extent to which history involves moral judgment. Another is the power of myths, exerting their influence on society and acting in opposition to the findings of historical research [190—91].

Sailboat Table (table by Quint Hankle) The Voyage of the Narwhal, by Andrea Barrett Complete Stories, by Clarice Lispector Boy Kings of Texas, by Domingo Martinez The Marrow Thieves, by Cherie Dimaline A Brief History of Seven Killings, by Marlon James There There, by Tommy Orange Citizen: An American Lyric, by Claudia Rankine Underland, by Robert Macfarlane The Undocumented Americans, by Karla Cornejo Villavicencio Deacon King Kong, by James McBride The Dutch House, by Ann Patchett Will and Testament, by Vigdis Hjorth Every Man Dies Alone, by Hans Fallada The Door, by Magda Svabo The Plot Against America, by Philip Roth Fates and Furies, by Lauren Groff The Overstory, by Richard Power Night Train, by Lise Erdrich Her Body and Other Parties, by Carmen Maria Machado The Penguin Book of the Modern American Short Story, edited by John Freeman Between the World and Me, by Ta-Nehisi Coates Birds of America, by Lorrie Moore Mongrels, by Stephen Graham Jones The Office of Historical Corrections, by Danielle Evans Tenth of December, by George Saunders Murder on the Red River, by Marcie R. Rendon Leave the World Behind, by Rumaan Alam Ceremony, by Leslie Marmon Silko On Earth We’re Briefly Gorgeous, by Ocean Vuong The Unwomanly Face of War, by Svetlana Alexievich Standard Deviation, by Katherine Heiny All My Puny Sorrows, by Miriam Toews The Death of the Heart, by Elizabeth Bowen Mean Spirit, by Linda Hogan NW, by Zadie Smith Being Mortal, by Atul Gawande Americanah, by Chimamanda Ngozi Adichie Firekeeper’s Daughter, by Angeline Boulley Erasure, by Percival Everett Sharks in the Time of Saviors, by Kawai Strong Washburn Heaven, by Mieko Kawakami Books for Banned Love Sea of Poppies, by Amitav Ghosh The English Patient, by Michael Ondaatje Euphoria, by Lily King The Red and the Black, by Stendahl Luster, by Raven Leilani Asymmetry, by Lisa Halliday All the Pretty Horses, by Cormac McCarthy Middlesex, by Jeffrey Eugenides The Vixen, by Francine Prose Legends of the Fall, by Jim Harrison The Winter Soldier, by Daniel Mason

the Bible requires being read "constantly" and "regularly"—"all" of it. To modern readers, accustomed to rather linear, flat narratives that neatly fit into our limited definitions of reality, the Bible can come across to us as a mess. To be sure, one encounters inconsistencies and contradictions, to say nothing of downright bad ideas in the Bible. Scripture has a marvelous way of arguing with itself, correcting itself, one witness giving countertestimony to another. Scripture is a record of a people's determination to hear God truthfully and then to follow God faithfully. The record is in the form of a journey through many centuries. Scripture is the account of the adventure of a journey, not a report on having arrived at a destination. Might I also point out that we ourselves are a mess of inconsistencies, contradictions, and bad ideas? Most of the time it's much easier to see the cultural and historical limitations of the people in the Bible rather than in ourselves. We are still on the journey. It's not a simple song that the Bible wants to teach us to sing. It is a grand symphony that must be heard together with all of its highs and lows, its seemingly dissonant notes that all somehow come together and move in a definite direction.

A display cake read JUNETEENTH! in red frosting, surrounded by red, white, and blue stars and fireworks. A flyer taped to the counter above it encouraged patrons to consider ordering a Juneteenth cake early: We all know about the Fourth of July! the flyer said. But why not start celebrating freedom a few weeks early and observe the anniversary of the Emancipation Proclamation! Say it with cake! One of the two young women behind the bakery counter was Black, but I could guess the bakery's owner wasn't. The neighborhood, the prices, the twee acoustic music drifting out of sleek speakers: I knew all of the song's words, but everything about the space said who it was for. My memories of celebrating Juneteenth in DC were my parents taking me to someone's backyard BBQ, eating banana pudding and peach cobbler and strawberry cake made with Jell-O mix; at not one of them had I seen a seventy-five-dollar bakery cake that could be carved into the shape of a designer handbag for an additional fee. The flyer's sales pitch--so much hanging on that We all know--was targeted not to the people who'd celebrated Juneteenth all along but to office managers who'd feel hectored into not missing a Black holiday or who just wanted an excuse for miscellaneous dessert.

Hegel comprehended quite correctly the abstract character of revolutionary self-consciousness of-Fichte's 'Ego = Ego' and French 'egalite'. However, the transition from the abstract to the concrete he interpreted not as a continuous revolutionary process in which the citizens become differ­entiated and class interests concretized, but on the contrary, as an advance from the turbulence of the cosmic spirit in its 'years of discipleship' to bold reconciliation with reality. Hegel's cosmic spirit goes through all the successive stages of the post-revolutionary 'transitory period' of bourgeois society — from Thermidor to constitutional monarchy. True enough, he subjects bourgeois society to sharp criticism; but not in its historically determined form — rather as the material aspect of a society par excellence. This negation is next declared to be abstract and in its transition from the abstract to the concrete is declared to be a return to material, sensuous existence, i.e. to bourgeois society­ with this difference, however, that the prosaic and sordid character of bourgeois relations here acquires a deep mys­tical significance as the embodiment of the active essence of the spirit. Such, briefly, is the meaning of the 'speculat­tive methods' of German idealist philosophy.

In a move that is at odds with what I am calling the Unmooring thesis, Heidegger wants to show that modern philosophy is the “logical” consequence of Plato’s humanistic legacy. For Kant, as for the Greeks, [A5] thinking (as Logos—forms of judgment—categories—reason) gets the upper hand in establishing the perspective for interpreting beings as such. Additionally, following Descartes’s procedure, thinking as “thinking” comes to dominate; and beings themselves become [A1] perceptum (represented) or object, in accordance with the same [legacy] historical reason. Therefore thinking cannot get to a [ICS] ground of Da-sein; i.e., the question of the [A2] truth of be-ing is unaskable here.45 The Greeks allowed thinking to get “the upper hand” in the correct ascertainment of the Forms until it came to dominate interpretation completely, eliminating A2 Unconcealment Truth (rendering it “unaskable”) and radically altering man and Being. The very essence of man itself changes, in that man becomes subject. . . . Man becomes that being upon which all that is, is grounded as regards the manner of its Being and its truth. Man becomes the relational center of that which is as such. But this is possible only when the comprehension of what is as a whole changes. (Heidegger, QT 128; see also 151; Heidegger, PR 76–77)

The term satipaṭṭhāna can be explained as a compound of sati, "mindfulness" or "awareness", and upaṭṭhāna, with the u of the latter term dropped by vowel elision. The Pāli term upaṭṭhāna literally means "placing near", and in the present context refers to a particular way of "being present" and "attending" to something with mindfulness. In the discourses [of the Buddha], the corresponding verb upaṭṭhahati often denotes various nuances of "being present", or else "attending". Understood in this way, "satipaṭṭhāna" means that sati "stands by", in the sense of being present; sati is "ready at hand", in the sense of attending to the current situation. Satipaṭṭhāna can then be translated as "presence of mindfulness" or as "attending with mindfulness." The commentaries, however, derive satipaṭṭhāna from the word "foundation" or "cause" (paṭṭhāna). This seems unlikely, since in the discourses contained in the Pāli canon the corresponding verb paṭṭhahati never occurs together with sati. Moreover, the noun paṭṭhāna is not found at all in the early discourses, but comes into use only in the historically later Abhidhamma and the commentaries. In contrast, the discourses frequently relate sati to the verb upaṭṭhahati, indicating that "presence" (upaṭṭhāna) is the etymologically correct derivation. In fact, the equivalent Sanskrit term is smṛtyupasthāna, which shows that upasthāna, or its Pāli equivalent upaṭṭhāna, is the correct choice for the compound.

One early terracotta statuette from Catal Huyuk in Anatolia depicts an enthroned female in the act of giving birth, supported by two cat-like animals that form her seat (Plate 1). This figure has been identified as a 'birth goddess' and it is this type of early image that has led a number of feminist scholars to posit a 'reign of the goddess' in ancient Near Eastern prehistory. Maria Gimbutas, for whom such images are proof of a perfect matriarchal society in 'Old Europe' , presents an ideal vision in which a socially egalitarian matriarchal culture was overthrown by a destructive patriarchy (Gimbutas 1991). Gerda Lerner has argued for a similar situation in the ancient Near East; however, she does not discuss nude figurines at any length (Lerner 1986a: 147). More recently, critiques of the matriarchal model of prehistory have pointed out the flaws in this methodology (e.g. Conkey and Tringham 1995; Meskell 1995; Goodison and Morris 1998). In all these critiques the identification of such figures as goddesses is rejected as a modern myth. There is no archaeological evidence that these ancient communities were in fact matriarchal, nor is there any evidence that female deities were worshipped exclusively. Male gods may have worshipped simultaneously with the 'mother goddesses' if such images are indeed representations of deities. Nor do such female figures glorify or show admiration for the female body; rather they essentialise it, reducing it to nothing more nor less than a reproductive vessel. The reduction of the head and the diminution of the extremities seem to stress the female form as potentially reproductive, but to what extent this condition was seen as sexual, erotic or matriarchal is unclear. ....Despite the correct rejection of the 'Mother Goddess' and utopian matriarchy myths by recent scholarship, we should not loose track of the overwhelming evidence that the image of female nudity was indeed one of power in ancient Mesopotamia. The goddess Ishtar/Inanna was but one of several goddesses whose erotic allure was represented as a powerful attribute in the literature of the ancient Near East. In contact to the naked male body which was the focus of a variety of meanings in the visual arts, female nudity was always associated with sexuality, and in particular with powerful sexual attraction, Akkadian *kuzbu*. This sexuality was not limited to Ishtar and her cult. As a literary topos, sensuousness is a defining quality for both mortal women and goddesses. In representational art, the nude woman is portrayed in a provocative pose, as the essence of the feminine. For femininity, sexual allure, *kuzbu*, the ideal of the feminine, was thus expressed as nudity in both visual and verbal imagery. While several iconographic types of unclothed females appear in Mesopotamian representations of the historical period - nursing mothers, women in acts of sexual intercourse, entertainers such as dancers and musicians, and isolated frontally represented nudes with or without other attributes - and while these nude female images may have different iconographic functions, the ideal of femininity and female sexuality portrayed in them is similar. -Zainab Bahrani, Women of Babylon: Gender and Representation in Mesopotamia

Hegel’s account avoids falling into a careless historicism by virtue of its appeal to the infinite ends at work in subjectivity, but it maintains its strong historicist commitment by virtue of the way in which Hegel takes himself to have shown that the universal has to particularize itself— a thesis we could formulate rather abstractly as the notion that for speculative (philosophical) concepts, meaning is determined by use but not exhausted by use, such that within a certain historical development, such concepts can be developed into better actualizations. Hegel’s type of philosophical history is not an a priori theory about how those historical particulars were necessitated to line up with each other, nor is it some happy talk Whig account of progress, nor is it a self-congratulatory tale of progressive enlightenment and error-correction, nor is it the explication of any laws of history or any claims about how various regimes inevitably converge at some final point or inevitably lead to a certain result. It is rather an examination of the metaphysical contours of subjectivity and how the self interpreting, self-developing collective human enterprise has moved from one such shape to another in terms of deeper logic of sense-making and how that meant that subjectivity itself had reshaped itself over the course of history. It is not a thesis about what constitutes true causality in history, nor is it even a thesis that unintelligibility causes such breakdowns. Hegel’s philosophy of history is concerned with what various things mean to subjects, individually and collectively, in the historical configurations into which they are thrown.

Jobs later explained, “We discussed whether it was correct before we ran it. It’s grammatical, if you think about what we’re trying to say. It’s not think the same, it’s think different. Think a little different, think a lot different, think different. ‘Think differently’ wouldn’t hit the meaning for me.” In order to evoke the spirit of Dead Poets Society, Clow and Jobs wanted to get Robin Williams to read the narration. His agent said that Williams didn’t do ads, so Jobs tried to call him directly. He got through to Williams’s wife, who would not let him talk to the actor because she knew how persuasive he could be. They also considered Maya Angelou and Tom Hanks. At a fund-raising dinner featuring Bill Clinton that fall, Jobs pulled the president aside and asked him to telephone Hanks to talk him into it, but the president pocket-vetoed the request. They ended up with Richard Dreyfuss, who was a dedicated Apple fan. In addition to the television commercials, they created one of the most memorable print campaigns in history. Each ad featured a black-and-white portrait of an iconic historical figure with just the Apple logo and the words “Think Different” in the corner. Making it particularly engaging was that the faces were not captioned. Some of them—Einstein, Gandhi, Lennon, Dylan, Picasso, Edison, Chaplin, King—were easy to identify. But others caused people to pause, puzzle, and maybe ask a friend to put a name to the face: Martha Graham, Ansel Adams, Richard Feynman, Maria Callas, Frank Lloyd Wright, James Watson, Amelia Earhart. Most were Jobs’s personal heroes. They tended to be creative people who had taken risks, defied failure, and bet their career on doing things in a different way.

Of course, historical scholarship on the New Testament is open to all, whether Jewish or Christian, atheist or agnostic. But the present debate about Paul and justification is taking place between people most of whom declare their allegiance to Scripture in general, and perhaps to Paul in particular, as the place where and the means by which the living God has spoken, and still speaks, with life-changing authority. This ought to mean, but does not always mean, that exegesis-close attention to the actual flow of the text, to the questions that it raises in itself and the answers it gives in and of itself-should remain the beginning and the end of the process. Systematize all you want in between-we all do it; there is nothing wrong with it and much to be said for it, particularly when it involves careful comparing of different treatments of similar topics in different contexts. But start with exegesis, and remind yourself that the end in view is not a tidy system, sitting in hard covers on a shelf where one may look up "correct answers," but the sermon, or the shared pastoral reading, or the scriptural word to a Synod or other formal church gathering, or indeed the life of witness to the love of God, through all of which the church is built up and energized for mission, the Christian is challenged, transformed and nurtured in the faith, and the unbeliever is confronted with the shocking but joyful news that the crucified and risen Jesus is the Lord of the world. That is letting Scripture be Scripture. Scripture, in other words, does not exist to give authoritative answers to questions other than those it addresses-not even to the questions which emerged from especially turbulent years such as the sixteenth and seventeenth centuries. That is not to say that one cannot deduce from Scripture appropriate answers to such later questions, only that you have to be careful and recognize that that is indeed what you are doing.

In Uganda, I wrote a questionaire that I had my research assistants give; on it, I asked about the embalasassa, a speckled lizard said to be poisonous and to have been sent by Prime minsister Milton Obote to kill Baganda in the late 1960s. It is not poisonous and was no more common in the 1960s than it had been in previous decades, as Makerere University science professors announced on the radio and stated in print… I wrote the question, What is the difference between basimamoto and embalasassa? Anyone who knows anything about the Bantu language—myself included—would know the answer was contained in the question: humans and reptiles are different living things and belong to different noun classes… A few of my informants corrected my ignorance… but many, many more ignored the translation in my question and moved beyond it to address the history of the constructs of firemen and poisonous lizards without the slightest hesitation. They disregarded language to engage in a discussion of events… My point is not about the truth of the embalasassa story… but rather that the labeling of one thing as ‘true’ and the other as ‘fictive’ or ‘metaphorical’—all the usual polite academic terms for false—may eclipse all the intricate ways in which people use social truths to talk about the past. Moreover, chronological contradictions may foreground the fuzziness of certain ideas and policies, and that fuzziness may be more accurate than any exact historical reconstruction… Whether the story of the poisionous embalasassa was real was hardly the issue; there was a real, harmless lizard and there was a real time when people in and around Kampala feared the embalasassa. They feared it in part because of beliefs about lizards, but mainly what frightened people was their fear of their government and the lengths to which it would go to harm them. The confusions and the misunderstandings show what is important; knowledge about the actual lizard would not.

he used the phrase “naive transitivity” to describe what we and other movement activists in the 1960s were calling “rebellion.” For Freire, it was the stage when the masses, conscious that their oppression is rooted in objective conditions, “become anxious for freedom, anxious to overcome the silence in which they have always existed.” Freire was very clear, as were we, that this breaking of silence was not just a riot. Indeed, the masses were seeking to make their historical presence felt. He was equally clear, as were we, that it was not yet revolution because revolutions are made by people (as distinguished from masses) who have assumed “the role of subject in the precarious adventure of transforming and re-creating the world. They are not just denouncing but also announcing a new positive.”8 Or as we put it in Revolution and Evolution in the Twentieth Century, “a rebellion disrupts the society,” but “a revolution . . . begins with projecting the notion of a more human, human being,” one “who is more advanced in the qualities which only human beings have—creativity, consciousness and self-consciousness, a sense of political and social responsibility.”9 Soon thereafter, I read Freire’s Pedagogy of the Oppressed and was delighted to discover that his ideas of Education for Freedom, as education that not only makes the masses conscious of their oppression but engages them in struggles to transform themselves and their world, were very close to those that I had been putting forward.10 In this landmark work, Freire critiqued the bourgeois “banking method” of education, in which students are expected to memorize the “truths” of the dominant society—that is, “deposit” information in their head then “withdraw” it when required for tests, jobs, and other demands by overseers. Instead, Freire argued that critical thinking can develop only when questions are posed as problems. This problem-posing method provides no automatic “correct” answer. By contrast, students must discover their own understanding of the truth by developing a heightened awareness of their situation.

I am convinced that the year 1941 will be a historic year in the great reorganization of Europe! The platform can be none other than that of making the world accessible to all, breaking the privileges of individuals, breaking the tyranny of certain people and their financial rulers. And, finally, this year will help to secure the foundations for true international understanding and thus for a reconciliation of nations. I would not like to forget to repeat the advice that I gave before the German Reichstag on January 30, 1939: namely, the advice that should the outside world allow itself to be plunged into a general war by Jewry, then all of Jewry will be finished in Europe! They may still laugh about this today, just as they earlier laughed about my prophesies. The coming months and years will show that I have foreseen things correctly this time also. Now already, our racial idea takes hold of one people after another. And I hope that those who are at enmity with us today will one day recognize their internal enemies and form one front with us: a front against international Jewish exploitation and corruption of people! The year that lies behind us as of January 30 was a year of great successes, but also of great sacrifices. Even if the total number of dead and wounded is small in comparison with those of former wars, the sacrifice is difficult for all those who are individually concerned. Our affection, our love, and our solicitude belong to those who had to make these sacrifices. They suffered what generations before us suffered in terms of sacrifice, but every German made his sacrifice. The nation worked in all spheres, and, above all, the German woman worked to replace the man! It is the wonderful idea of the community that rules our Volk! That this idea may be preserved in its full force will be our wish today! That we may work for this community will be our pledge! That we may gain the victory in the service of this community will be our faith and our confidence! And that the Lord God may not abandon us in this struggle in the coming year will be our prayer! Deutschland - Sieg Heil! Speech in the Sportpalast Berlin, January 30, 1941

1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

The textbooks of history prepared for the public schools are marked by a rather naive parochialism and chauvinism. There is no need to dwell on such futilities. But it must be admitted that even for the most conscientious historian abstention from judgments of value may offer certain difficulties. As a man and as a citizen the historian takes sides in many feuds and controversies of his age. It is not easy to combine scientific aloofness in historical studies with partisanship in mundane interests. But that can and has been achieved by outstanding historians. The historian's world view may color his work. His representation of events may be interlarded with remarks that betray his feelings and wishes and divulge his party affiliation. However, the postulate of scientific history's abstention from value judgments is not infringed by occasional remarks expressing the preferences of the historian if the general purport of the study is not affected. If the writer, speaking of an inept commander of the forces of his own nation or party, says "unfortunately" the general was not equal to his task, he has not failed in his duty as a historian. The historian is free to lament the destruction of the masterpieces of Greek art provided his regret does not influence his report of the events that brought about this destruction. The problem of Wertfreíheit must also be clearly distinguished from that of the choice of theories resorted to for the interpretation of facts. In dealing with the data available, the historian needs ali the knowledge provided by the other disciplines, by logic, mathematics, praxeology, and the natural sciences. If what these disciplines teach is insufficient or if the historian chooses an erroneous theory out of several conflicting theories held by the specialists, his effort is misled and his performance is abortive. It may be that he chose an untenable theory because he was biased and this theory best suited his party spirit. But the acceptance of a faulty doctrine may often be merely the outcome of ignorance or of the fact that it enjoys greater popularity than more correct doctrines. The main source of dissent among historians is divergence in regard to the teachings of ali the other branches of knowledge upon which they base their presentation. To a historian of earlier days who believed in witchcraft, magic, and the devil's interference with human affairs, things hàd a different aspect than they have for an agnostic historian. The neomercantilist doctrines of the balance of payments and of the dollar shortage give an image of presentday world conditions very different from that provided by an examination of the situation from the point of view of modern subjectivist economics.

In their eagerness to eliminate from history any reference to individuais and individual events, collectivist authors resorted to a chimerical construction, the group mind or social mind. At the end of the eighteenth and beginning of the nineteenth centuries German philologists began to study German medieval poetry, which had long since fallen into oblivion. Most of the epics they edited from old manuscripts were imitations of French works. The names of their authors—most of them knightly warriors in the service of dukes or counts—were known. These epics were not much to boast of. But there were two epics of a quite different character, genuinely original works of high literary value, far surpassing the conventional products of the courtiers: the Nibelungenlied and the Gudrun. The former is one of the great books of world literature and undoubtedly the outstanding poem Germany produced before the days of Goethe and Schiller. The names of the authors of these masterpieces were not handed down to posterity. Perhaps the poets belonged to the class of professional entertainers (Spielleute), who not only were snubbed by the nobility but had to endure mortifying legal disabilities. Perhaps they were heretical or Jewish, and the clergy was eager to make people forget them. At any rate the philologists called these two works "people's epics" (Volksepen). This term suggested to naive minds the idea that they were written not by individual authors but by the "people." The same mythical authorship was attributed to popular songs (Volkslieder) whose authors were unknown. Again in Germany, in the years following the Napoleonic wars, the problem of comprehensive legislative codification was brought up for discussion. In this controversy the historical school of jurisprudence, led by Savigny, denied the competence of any age and any persons to write legislation. Like the Volksepen and the Volkslieder, a nation s laws, they declared, are a spontaneous emanation of the Volksgeist, the nations spirit and peculiar character. Genuine laws are not arbitrarily written by legislators; they spring up and thrive organically from the Volksgeist. This Volksgeist doctrine was devised in Germany as a conscious reaction against the ideas of natural law and the "unGerman" spirit of the French Revolution. But it was further developed and elevated to the dignity of a comprehensive social doctrine by the French positivists, many of whom not only were committed to the principies of the most radical among the revolutionary leaders but aimed at completing the "unfinished revolution" by a violent overthrow of the capitalistic mode of production. Émile Durkheim and his school deal with the group mind as if it were a real phenomenon, a distinct agency, thinking and acting. As they see it, not individuais but the group is the subject of history. As a corrective of these fancies the truism must be stressed that only individuais think and act. In dealing with the thoughts and actions of individuais the historian establishes the fact that some individuais influence one another in their thinking and acting more strongly than they influence and are influenced by other individuais. He observes that cooperation and division of labor exist among some, while existing to a lesser extent or not at ali among others. He employs the term "group" to signify an aggregation of individuais who cooperate together more closely.

You are a totally pathetic, historical example of the phallocentric, to put it mildly." "A pathetic, historical example," Oshima repeats, obviously impressed. By his tone of voice he seems to like the sound of that phrase. "In other words you're a typical sexist, patriarchic male," the tall one pipes in, unable to conceal her irritation. "A patriarchic male," Oshima again repeats. The short one ignores this and goes on. "You're employing the status quo and the cheap phallocentric logic that supports it to reduce the entire female gender to second-class citizens, to limit and deprive women of the rights they're due. You're doing this unconsciously rather than deliberately, but that makes you even guiltier. You protect vested male interests and become inured to the pain of others, and don't even try to see what evil your blindness causes women and society. I realize that problems with restrooms and card catalogs are mere details, but if we don't begin with the small things we'll never be able to throw off the cloak of blindness that covers our society. Those are the principles by which we act." "That's the way every sensible woman feels," the tall one adds, her face expressionless. [...] A frozen silence follows. "At any rate, what you've been saying is fundamentally wrong," Oshima says, calmly yet emphatically. "I am most definitely not a pathetic, historical example of a patriarchic male." "Then explain, simply, what's wrong with what we've said," the shorter woman says defiantly. "Without sidestepping the issue or trying to show off how erudite you are," the tall one adds. "All right. I'll do just that—explain it simply and honestly, minus any sidestepping or displays of brilliance," Oshima says. "We're waiting," the tall one says, and the short one gives a compact nod to show she agrees. "First of all, I'm not a male," Oshima announces. A dumbfounded silence follows on the part of everybody. I gulp and shoot Oshima a glance. "I'm a woman," he says. "I'd appreciate it if you wouldn't joke around," the short woman says, after a pause for breath. Not much confidence, though. It's more like she felt somebody had to say something. Oshima pulls his wallet out of his chinos, takes out the driver's license, and passes it to the woman. She reads what's written there, frowns, and hands it to her tall companion, who reads it and, after a moment's hesitation, gives it back to Oshima, a sour look on her face. "Did you want to see it too?" Oshima asks me. When I shake my head, he slips the license back in his wallet and puts the wallet in his pants pocket. He then places both hands on the counter and says, "As you can see, biologically and legally I am undeniably female. Which is why what you've been saying about me is fundamentally wrong. It's simply impossible for me to be, as you put it, a typical sexist, patriarchic male." "Yes, but—" the tall woman says but then stops. The short one, lips tight, is playing with her collar. "My body is physically female, but my mind's completely male," Oshima goes on. "Emotionally I live as a man. So I suppose your notion of being a historical example may be correct. And maybe I am sexist—who knows. But I'm not a lesbian, even though I dress this way. My sexual preference is for men. In other words, I'm a female but I'm gay. I do anal sex, and have never used my vagina for sex. My clitoris is sensitive but my breasts aren't. I don't have a period. So, what am I discriminating against? Could somebody tell me?

Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man's mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.

The Antigua cruise port of Saint. Johns almost guarantees that site visitors will find a lot of beaches pertaining to swimming as well as sunbathing. It isn't really an official promise. It's just that the island features 365 beaches or one for every day's the year. Vacation cruise visitors will see that the cruise amsterdam shorelines are not correct by the docks as they might find within other locations such as Philipsburg, St. Maarten. Getting to the higher beaches will need transportation by means of pre-arranged excursion shuttle, taxi as well as car rental. However, they will likely find that shorelines are peaceful, peaceful and uncrowded because there are a lot of them. 3 beaches in close proximity to St. Johns are Runaway These types of, Dickinson Beach and Miller's Beach (also called Fort These types of Beach). Saint. Johns Antigua Visit It is possible to look, dine as well as spend time at the actual beach after a cruise pay a visit to. Anyone who doesn't have interest in a seaside will find plenty of shopping right by the Barbados cruise fatal. Heritage Quay is the main searching area. It's got many stalls filled with colorful things to acquire, some community and some not really. Negotiating over price is widespread and recognized. Redcliffe Quay is close to Heritage and provides many further shopping and also dining chances. Walk somewhat farther and you'll find yourself upon well-maintained streets with more traditional searching. U.Ersus. currency and a lot major charge cards are accepted everywhere. Tipping is common which has a recommended range of 10 to 15 per cent. English will be the official words. Attractions Similar to most Caribbean islands, Antigua provides strong beginnings in Yesteryear history. Your island's main traditional district and something of its most favored attractions can be English Harbor. Antigua's historic section was created as a bottom for the United kingdom navy in the 1700s right up until its closure in 1889. It is now part of the 15 square mls of Nelson's Dockyard Countrywide Park.

The most treacherous form of evil is often invisible. This form can shift to engage it can take on the appearance and expectation of justice and goodness. It will play on your sense of belonging it will make you think you're doing everything right it will make you think it's doing everything right it will make you believe that it cares for you it will raise its arms in exaltation it will use captivating language it will be fueled by power and money and control and when it sweeps in and fills a system of justice it will be nearly impossible to nail down because such a system is not inherently evil and therefore not every piece and part of its giant apparatus will necessarily be out for blood. Some parts will be good, some people will be good, and that goodness will keep us hopeful and when we're hopeful we're most easily blinded. We're most likely to ignore discrepancies or to blame individuals or groups for their own fate when the inherently good system points itself at them and devastates their lives. With hope, we can feel that we're legitimately teaching our children that it's all good and that it's all about justice and that it's all about making things right. And then those children will grow up. Like you, many of them will have ingrained beliefs about the way things are. You will take justice for granted you will believe that any historic or current flaws in the system are or will be naturally self-correcting you will believe that people who work for justice are actually and honestly working for justice you will believe that the people who work for justice are deeply and unwaveringly working to protect children and human rights and equality. You will be wrong.

The Mysterious Letter You get an anonymous letter on January 2nd informing you that the market will go up during the month. It proves to be true, but you disregard it owing to the well known January effect (stocks have gone up historically during January). Then you receive another one on Feb 1st telling you that the market will go down. Again, it proves to be true. Then you get another letter on March 1st –same story. By July you are intrigued by the prescience of the anonymous person until you are asked to invest in a special offshore fund. You pour all your savings into it. Two months later, your money is gone. You go spill your tears on your neighbor's shoulder and he tells you that he remembers that he received two such mysterious letters. But the mailings stopped at the second letter. He recalls that the first one was correct in its prediction, the other incorrect. What happened? The trick is as follows. The con operator pulls 10,000 names out of a phone book. He mails a bullish letter to one half of the sample, and a bearish one to the other half. The following month he selects the names of the persons to whom he mailed the letter whose prediction turned out to be right, that is, 5000 names. The next month he does the same with the remaining 2500 names, until the list narrows down to 500 people. Of these there will be 200 victims. An investment in a few thousand dollars worth of postage stamps will turn into several million.

Alyssa tried to lift her chin. She was going to do the one thing she loved again- something that reminded her of her mother; something dear to her. So what if she felt this undeniable attraction toward the dark-haired man. Correction. Earl. So what, indeed.

Moreover, these changes occurred when most American households actually found their real incomes stagnant or declining. Median household income for the last four decades is shown in the chart above. But this graph, disturbing as it is, conceals a far worse reality. The top 10 percent did much better than everyone else; if you remove them, the numbers change dramatically. Economic analysis has found that “only the top 10 percent of the income distribution had real compensation growth equal to or above . . . productivity growth.”14 In fact, most gains went to the top 1 percent, while people in the bottom 90 percent either had declining household incomes or were able to increase their family incomes only by working longer hours. The productivity of workers continued to grow, particularly with the Internet revolution that began in the mid-1990s. But the benefits of productivity growth went almost entirely into the incomes of the top 1 percent and into corporate profits, both of which have grown to record highs as a fraction of GNP. In 2010 and 2011 corporate profits accounted for over 14 percent of total GNP, a historical record. In contrast, the share of US GNP paid as wages and salaries is at a historical low and has not kept pace with inflation since 2006.15 As I was working on this manuscript in late 2011, the US Census Bureau published the income statistics for 2010, when the US recovery officially began. The national poverty rate rose to 15.1 percent, its highest level in nearly twenty years; median household income declined by 2.3 percent. This decline, however, was very unequally distributed. The top tenth experienced a 1 percent decline; the bottom tenth, already desperately poor, saw its income decline 12 percent. America’s median household income peaked in 1999; by 2010 it had declined 7 percent. Average hourly income, which corrects for the number of hours worked, has barely changed in the last thirty years. Ranked by income equality, the US is now ninety-fifth in the world, just behind Nigeria, Iran, Cameroon, and the Ivory Coast. The UK has mimicked the US; even countries with low levels of inequality—including Denmark and Sweden—have seen an increasing gap since the crisis. This is not a distinguished record. And it’s not a statistical fluke. There is now a true, increasingly permanent underclass living in near-subsistence conditions in many wealthy states. There are now tens of millions of people in the US alone whose condition is little better than many people in much poorer nations. If you add up lifetime urban ghetto residents, illegal immigrants, migrant farm-workers, those whose criminal convictions sharply limit their ability to find work, those actually in prison, those with chronic drug-abuse problems, crippled veterans of America’s recently botched wars, children in foster care, the homeless, the long-term unemployed, and other severely disadvantaged groups, you get to tens of millions of people trapped in very harsh, very unfair conditions, in what is supposedly the wealthiest, fairest society on earth. At any given time, there are over two million people in US prisons; over ten million Americans have felony records and have served prison time for non-traffic offences. Many millions more now must work very long hours, and very hard, at minimum-wage jobs in agriculture, retailing, cleaning, and other low-wage service industries. Several million have been unemployed for years, exhausting their savings and morale. Twenty or thirty years ago, many of these people would have had—and some did have—high-wage jobs in manufacturing or construction. No more. But in addition to growing inequalities in income and wealth, America exhibits

Because cultures and languages are constantly changing and because the apostolic testimony must be attested in ever-new circumstances, it is a necessary feature of the apostolic tradition that it both guard the original testimony and make it understandable in new culture settings. Failing either is to default on the apostolic tradition. Far from implying unbending immobility, apostolicity requires constant adaptation of the primitive apostolic testimony to new historical challenges and languages, yet without altering or diluting the primitive witness.

Liturgical practices, rightly used, communicate something right about God (orthodoxy comes from orthodoxia, “right praise”). Christ gives his body and blood, broken and shed for us for forgiveness of sins, life, and salvation. The Spirit gives gifts that build up the community. These correct beliefs are also communicated in the historic liturgy and all its local uses. The continuing proper use of this liturgy builds up a community of faith in Jesus Christ crucified and risen again.

Credit Theorists insisted that money is not a commodity but an accounting tool. In other words, it is not a “thing” at all. For a Credit Theorist can no more touch a dollar or a deutschmark than you can touch an hour or a cubic centimeter. Units of currency are merely abstract units of measurement, and as the credit theorists correctly noted, historically, such abstract systems of accounting emerged long before the use of any particular token of exchange.

He that planted the ear, shall He not hear? He that formed the eye, shall He not see? He that chastiseth the nations, shall He not correct, even He that teaches man knowledge?