Hygiene Related Quotes

Selling cakes and pies to raise money for research into cancer or any other health related issue, is like selling meat at a campaign to raise awareness about the environment.

Our "increasing mental sickness" may find expres­sion in neurotic symptoms. These symptoms are con­spicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symp­toms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been si­lenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their per­fect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of indi­viduality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and free­dom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

Our “increasing mental sickness” may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But “let us beware,” says Dr. Fromm, “of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.” The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

Her religion--perhaps, Alwyn thought, American Christianity as a whole--was a religion of ideal prose; all the beauty it had was the elegance of a perfect law, a Napoleonic code. It deified Jesus, but deified Him as a social leader and teacher martyred for His virtue, a compassionate attorney at the right hand of God the judge, and a fulfillment of the half-political prophecies of the Old Testament--whose jurisprudence of hygiene, family relations, patriotism, and commerce, its morality resembled.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm: Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure. Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. ... Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

Think about ethanol again. The benefits of that $7 billion tax subsidy are bestowed on a small group of farmers, making it quite lucrative for each one of them. Meanwhile, the costs are spread over the remaining 98 percent of us, putting ethanol somewhere below good oral hygiene on our list of everyday concerns. The opposite would be true with my plan to have left-handed voters pay subsidies to right-handed voters. There are roughly nine right-handed Americans for every lefty, so if every right-handed voter were to get some government benefit worth $100, then every left-handed voter would have to pay $900 to finance it. The lefties would be hopping mad about their $900 tax bills, probably to the point that it became their preeminent political concern, while the righties would be only modestly excited about their $100 subsidy. An adept politician would probably improve her career prospects by voting with the lefties. Here is a curious finding that makes more sense in light of what we‘ve just discussed. In countries where farmers make up a small fraction of the population, such as America and Europe, the government provides large subsidies for agriculture. But in countries where the farming population is relatively large, such as China and India, the subsidies go the other way. Farmers are forced to sell their crops at below-market prices so that urban dwellers can get basic food items cheaply. In the one case, farmers get political favors; in the other, they must pay for them. What makes these examples logically consistent is that in both cases the large group subsidizes the smaller group. In politics, the tail can wag the dog. This can have profound effects on the economy.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness.

The abject impulse is inalienably connected with the feminine, specifically the maternal. As it forms out of the undefined morass of relations, surfaces and currents that existed before the Oedipal or mirror-stage coordinated them, the subject seems built around a primal sense of loss. The developing sense of the limits of the body is focussed on those holes in it's surface through which the outside becomes inside and vice versa: the mouth, anus, genitals, even the invisibly porous surface of the skin. It was the mother's body that was most connected with these crossing-points, as it fed and cleaned the undefined infant body. The sense that boundaries and limits are forming around this permable flesh is interpreted then as the withdrawal or even loss, of intimacy with the body of the mother, firstly in the increasing distance of the practical hygiene operations it performs and secondly, more remotely, beyond that in it's archaic ur-form as the body through which the child entered into the world.

We see here that Plato recognizes only one ultimate standard, the interest of the state. Everything that furthers it is good and virtuous and just; everything that threatens it is bad and wicked and unjust. Actions that serve it are moral; actions that endanger it, immoral. In other words, Plato’s moral code is strictly utilitarian; it is a code of collectivist or political utilitarianism. The criterion of morality is the interest of the state. Morality is nothing but political hygiene. This is the collectivist, the tribal, the totalitarian theory of morality: ‘Good is what is in the interest of my group; or my tribe; or my state.’ It is easy to see what this morality implied for international relations: that the state itself can never be wrong in any of its actions, as long as it is strong; that the state has the right, not only to do violence to its citizens, should that lead to an increase of strength, but also to attack other states, provided it does so without weakening itself. (This inference, the explicit recognition of the amorality of the state, and consequently the defence of moral nihilism in international relations, was drawn by Hegel.)

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish ‘the illusion of individuality’, but in fact they have been to a great extent de-individualized. Their conformity is developing into something like uniformity. But ‘uniformity and freedom are incompatible. Uniformity and mental health are incompatible too . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.’ In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual. We reproduce our kind by bringing the father’s genes into contact with the mother’s. These hereditary factors may be combined in an almost infinite number of ways. Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.

The philosophers who in their treatises of ethics assigned supreme value to justice and applied the yardstick of justice to ali social institutions were not guilty of such deceit. They did not support selfish group concerns by declaring them alone just, fair, and good, and smear ali dissenters by depicting them as the apologists of unfair causes. They were Platonists who believed that a perennial idea of absolute justice exists and that it is the duty of man to organize ali human institutions in conformity with this ideal. Cognition of justice is imparted to man by an inner voice, i.e., by intuition. The champions of this doctrine did not ask what the consequences of realizing the schemes they called just would be. They silently assumed either that these consequences will be beneficiai or that mankind is bound to put up even with very painful consequences of justice. Still less did these teachers of morality pay attention to the fact that people can and really do disagree with regard to the interpretation of the inner voice and that no method of peacefully settling such disagreements can be found. Ali these ethical doctrines have failed to comprehend that there is, outside of social bonds and preceding, temporally or logically, the existence of society, nothing to which the epithet "just" can be given. A hypothetical isolated individual must under the pressure of biological competition look upon ali other people as deadly foes. His only concern is to preserve his own life and health; he does not need to heed the consequences which his own survival has for other men; he has no use for justice. His only solicitudes are hygiene and defense. But in social cooperation with other men the individual is forced to abstain from conduct incompatible with life in society. Only then does the distinction between what is just and what is unjust emerge. It invariably refers to interhuman social relations. What is beneficiai to the individual without affecting his fellows, such as the observance of certain rules in the use of some drugs, remains hygiene. The ultimate yardstick of justice is conduciveness to the preservation of social cooperation. Conduct suited to preserve social cooperation is just, conduct detrimental to the preservation of society is unjust. There cannot be any question of organizing society according to the postulates of an arbitrary preconceived idea of justice. The problem is to organize society for the best possible realization of those ends which men want to attain by social cooperation. Social utility is the only standard of justice. It is the sole guide of legislation. Thus there are no irreconcilable conflicts between selfíshness and altruism, between economics and ethics, between the concerns of the individual and those of society. Utilitarian philosophy and its finest product, economics, reduced these apparent antagonisms to the opposition of shortrun and longrun interests. Society could not have come into existence or been preserved without a harmony of the rightly understood interests of ali its members.

Research indicates unrealistic optimism and related traits—including the sense of invulnerability and the blunting cognitive style—may be associated with low levels of pandemic-related anxiety and nonadherence to hygiene and other health recommendations. People who score highly on such traits would be particularly likely to spread contagion during a pandemic.

It’s a perspective on story that may also shed light on why you and I and everyone else spend a couple of hours each day concocting tales that we rarely remember and more rarely share. By day I mean night, and the tales are those we produce during REM sleep. Well over a century since Freud’s The Interpretation of Dreams, there is still no consensus on why we dream. I read Freud’s book for a junior-year high school class called Hygiene (yes, that’s really what it was called), a somewhat bizarre requirement taught by the school’s gym teachers and sports coaches that focused on first aid and common standards of cleanliness. Lacking material to fill an entire semester, the class was padded by mandatory student presentations on topics deemed loosely relevant. I chose sleep and dreams and probably took it all too seriously, reading Freud and spending after-school hours combing through research literature. The wow moment for me, and for the class too, was the work of Michel Jouvet, who in the late 1950s explored the dream world of cats.32 By impairing part of the cat brain (the locus coeruleus, if you like that sort of thing), Jouvet removed a neural block that ordinarily prevents dream thoughts from stimulating bodily action, resulting in sleeping cats who crouched and arched and hissed and pawed, presumably reacting to imaginary predators and prey. If you didn’t know the animals were asleep, you might think they were practicing a feline kata. More recently, studies on rats using more refined neurological probes have shown that their brain patterns when dreaming so closely match those recorded when awake and learning a new maze that researchers can track the progress of the dreaming rat mind as it retraces its earlier steps.33 When cats and rats dream it surely seems they’re rehearsing behaviors relevant to survival. Our common ancestor with cats and rodents lived some seventy or eighty million years ago, so extrapolating a speculative conclusion across species separated by tens of thousands of millennia comes with ample warning labels. But one can imagine that our language-infused minds may produce dreams for a similar purpose: to provide cognitive and emotional workouts that enhance knowledge and exercise intuition—nocturnal sessions on the flight simulator of story. Perhaps that is why in a typical life span we each spend a solid seven years with eyes closed, body mostly paralyzed, consuming our self-authored tales.34 Intrinsically, though, storytelling is not a solitary medium. Storytelling is our most powerful means for inhabiting other minds. And as a deeply social species, the ability to momentarily move into the mind of another may have been essential to our survival and our dominance. This offers a related design rationale for coding story into the human behavioral repertoire—for identifying, that is, the adaptive utility of our storytelling instinct.

Somewhere, he thought, there was this boy’s mother, who had trembled with protective concern over his groping steps, while teaching him to walk, who had measured his baby formulas with a jeweler’s caution, who had obeyed with a zealot’s fervor the latest words of science on his diet and hygiene, protecting his unhardened body from germs—then had sent him to be turned into a tortured neurotic by the men who taught him that he had no mind and must never attempt to think. Had she fed him tainted refuse, he thought, had she mixed poison into his food, it would have been more kind and less fatal. He thought of all the living species that train their young in the art of survival, the cats who teach their kittens to hunt, the birds who spend such strident effort on teaching their fledglings to fly—yet man, whose tool of survival is the mind, does not merely fail to teach a child to think, but devotes the child’s education to the purpose of destroying his brain, of convincing him that thought is futile and evil, before he has started to think. From the first catch-phrases flung at a child to the last, it is like a series of shocks to freeze his motor, to undercut the power of his consciousness. “Don’t ask so many questions, children should be seen and not heard!”—“Who are you to think? It’s so, because I say so!”—“Don’t argue, obey!”—“Don’t try to understand, believe!”—“Don’t rebel, adjust!”—“Don’t stand out, belong!”—“Don’t struggle, compromise!”—“Your heart is more important than your mind!”—“Who are you to know? Your parents know best!”—“Who are you to know? Society knows best!” “Who are you to know? The bureaucrats know best!”—“Who are you to object? All values are relative!”—“Who are you to want to escape a thug’s bullet? That’s only a personal prejudice!

stimulation of our immune system in early life and the development of immunological problems later on has led to the “hygiene hypothesis”: that clean upbringings, relatively free of parasites and infectious agents, do not lead to development of a healthy immune system

hospice care? Some of the services are as follows: Home visits by specialty trained hospice nurses and Medical Director Pain management and symptom control Personal hygiene care from certified home health aides All medications related to the terminal diagnosis All specialized therapies required for the terminal diagnosis Psychosocial, spiritual, and grief support services Volunteers as requested

What to Do Tonight Make sleep a family value, and set a family goal of sleeping more. Ned always tells his teenage students, “Pay yourself first,” a lesson adopted from financial planning that involves putting money into your savings account before you pay your bills. He tells kids “you’ll need to sleep something in the neighborhood of sixty-three hours a week (nine hours a day), so plan that and then plan what you’ll do the rest of the time.” It’s good advice for you as well as your kids. Talk to your kids about your own sleep-related challenges, and let them know if you’ve found things that have worked for you. Tell them you’re open to their suggestions. Assess whether your child has an effective wind-down routine before bed. If not, read about what experts call good sleep hygiene, or sleep habits. Try getting ready for bed before you’re really tired, as it’s harder to inhibit the desire to do one more thing or watch one more episode when you’re tired. Encourage your teens to try the same thing. Dim lights and pull shades at least thirty minutes before a child’s bedtime, which will trigger melatonin production. Try using blackout curtains and/or relaxation tapes. Also try warm milk, which actually does have a sleep-inducing effect. If necessary, talk to your pediatrician about the use of melatonin, which can be very effective for highly anxious kids and for kids with ADHD. Encourage exercise during the day, particularly if falling asleep in the first place is hard. If your child is a light sleeper or struggles to fall asleep, consider a white-noise generator.

Highlight – Leviticus 15:2 Rules About Sex Some of the rules regarding sex and bodily discharges mystify modern readers, but the Israelites took for granted that God had dominion over even the most private aspects of their lives. The Bible does not provide a detailed rationale for these regulations. Some relate to health and hygiene: Following the rules would help the Israelites avoid the venereal diseases that plagued their neighbors. Also, pagan religions commonly employed temple prostitutes, and God clearly intended for the Israelites to keep worship and sex separate.

The devastating effects of diseases and parasites relating to sanitation—dysentery, typhoid fever, typhus, lice, scabies—might have been reduced had the Continental Army paid more attention to the traditionally female job of maintaining adequate hygiene. Since men died of disease as often as they died in battle, the failure to take preventative measures must be counted as a military liability.

Poor people smoked, poor people ate Krispy Kreme doughnuts by the dozen. Poor people were made pregnant by close relatives. Poor people practiced poor hygiene and lived in toxic neighborhoods. Poor people with their ailments constituted a subspecies of humanity that thankfully remained invisible to Gary except in hospitals and in places like Central Discount Medical.

Poor people smoked, poor people ate Krispy Kreme doughnuts by the dozen. Poor people were made pregnant by close relatives. Poor people practiced poor hygiene and lived in toxic neighborhoods. Poor people with their ailments constituted a subspecies of humanity that thankfully remained invisible to Gary except in hospitals and in places like Central Discount Medical. They were a dumber, sadder, fatter, more resignedly suffering breed. A Diseased underclass that he really, really liked to keep away from.

In my condemnation of Christianity I surely hope I do no injustice to a related religion with an even larger number of believers: I allude to Buddhism. Both are to be reckoned among the nihilistic religions—they are both décadence religions—but they are separated from each other in a very remarkable way. For the fact that he is able to compare them at all the critic of Christianity is indebted to the scholars of India.—Buddhism is a hundred times as realistic as Christianity—it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. The concept, “god,” was already disposed of before it appeared. Buddhism is the only genuinely positive religion to be encountered in history, and this applies even to its epistemology (which is a strict phenomenalism). It does not speak of a “struggle with sin,” but, yielding to reality, of the “struggle with suffering.” Sharply differentiating itself from Christianity, it puts the self-deception that lies in moral concepts behind it; it is, in my phrase, beyond good and evil.—The two physiological facts upon which it grounds itself and upon which it bestows its chief attention are: first, an excessive sensitiveness to sensation, which manifests itself as a refined susceptibility to pain, and secondly, an extraordinary spirituality, a too protracted concern with concepts and logical procedures, under the influence of which the instinct of personality has yielded to a notion of the “impersonal.” (—Both of these states will be familiar to a few of my readers, the objectivists, by experience, as they are to me). These physiological states produced a depression, and Buddha tried to combat it by hygienic measures. Against it he prescribed a life in the open, a life of travel; moderation in eating and a careful selection of foods; caution in the use of intoxicants; the same caution in arousing any of the passions that foster a bilious habit and heat the blood; finally, no worry, either on one’s own account or on account of others. He encourages ideas that make for either quiet contentment or good cheer—he finds means to combat ideas of other sorts. He understands good, the state of goodness, as something which promotes health. Prayer is not included, and neither is asceticism. There is no categorical imperative nor any disciplines, even within the walls of a monastery (—it is always possible to leave—). These things would have been simply means of increasing the excessive sensitiveness above mentioned. For the same reason he does not advocate any conflict with unbelievers; his teaching is antagonistic to nothing so much as to revenge, aversion, ressentiment (—“enmity never brings an end to enmity”: the moving refrain of all Buddhism....) And in all this he was right, for it is precisely these passions which, in view of his main regiminal purpose, are unhealthful. The mental fatigue that he observes, already plainly displayed in too much “objectivity” (that is, in the individual’s loss of interest in himself, in loss of balance and of “egoism”), he combats by strong efforts to lead even the spiritual interests back to the ego. In Buddha’s teaching egoism is a duty. The “one thing needful,” the question “how can you be delivered from suffering,” regulates and determines the whole spiritual diet. (—Perhaps one will here recall that Athenian who also declared war upon pure “scientificality,” to wit, Socrates, who also elevated egoism to the estate of a morality). The things necessary to Buddhism are a very mild climate, customs of great gentleness and liberality, and no militarism; moreover, it must get its start among the higher and better educated classes. Cheerfulness, quiet and the absence of desire are the chief desiderata, and they are attained. Buddhism is not a religion in which perfection is merely an object of aspiration: perfection is actually normal.—

Centuries of European tradition had linked bread choices with class and status, but the movement for hygienic eating added a whole new level of consequence: individual decisions about bread didn’t just mark class differences, they placed eaters’ behavior in relation to the larger health of the nation and proclaimed, for all to see, whether one was fit and responsible—or in need of help.

It is our constant endeavor to stand out as providers of unbiased health care and advice for you and your family’s clinical and cosmetic dermatology related needs. We have worked hard to acquire and periodically update the clinical skills that are essential to effectively prevent, diagnose, and treat all skin and hair-related ailments like acne scars and hair loss. The staff at the Garekar clinic has been handpicked to aid in the smooth deliverance of the therapies and also to provide the patients with a warm and courteous atmosphere at the clinic. Right from the time of inception, our skin clinic in Gurgaon has been equipped with only the state of the art technology like the ALMA Soprano PRO laser machine. This holds true to our notion that the skin clinic would adhere to strict quality guidelines from day one and no compromises would be made in inpatient care. Inception and Core Beliefs The initial concept of Garekars M.D. Dermatology Clinic evolved with our intention to deliver an outstanding experience to the people walking into a dermatology clinic. An experience that is the precise mix of clinical expertise and high service quality provided in a serene ambiance with the highest standards of hygiene. The treatment plans at the skin clinic are comprised of evidence-based and research-backed products and procedures that aid in regaining and maintaining healthy skin. Dermatologists and skin specialists in Gurgaon Dr. Siddharth Garekar & Dr. Gurveen Waraich Garekar are dermatologists in Gurgaon with 11+ years of experience in clinical and cosmetic treatments.

Kate was too preoccupied to notice. She was absently braiding her hair into complicated knots, then unbraiding it again. “I really don’t get it, boys. What’s the point of learning this mush?” It suddenly occurred to Reynie what had struck him as familiar. “I think it’s connected to the hidden messages! Remember that phrase we heard on the Receiver? ‘Brush your teeth and kill the germs’? That has to be related to the hygiene lesson, don’t you think?” “Hey, you’re right!” Kate said, brightening. “And now that I think of it, on our first day here we overheard the kids in S.Q.’s class going on and on about the market this, the market that—” “The Free Market Drill,” said Sticky. “Exactly! And ‘market’ was the very first word we heard come through Mr. Benedict’s Receiver, remember?” Sticky nodded—of course he remembered—but Kate only shrugged. “I’ll have to take your word for it,” she said. “Anyway, the classes are obviously linked to the hidden messages. So the question is how it all fits together.” “The sooner we become Messengers, the sooner we find out!” said Reynie excitedly. “We aren’t Messengers yet, so hold your horses,” said Sticky, who was still trying to recover from his wounded feelings and felt a bit testy. “We’ve only been here a few days.” “It’s true,” Reynie sighed. “All right, let’s report this to Mr. Benedict.” They prepared to send a report to the mainland, only to be thwarted by the presence of Mr. Curtain on the plaza. And then, just as Mr. Curtain was finally going inside, a couple of Executives came out for a leisurely stroll over the Institute grounds. They

The claim that Darwin’s theories were at the core of eugenics, the racial science at the core of Nazism, are not new. They are not revisionist history made upon the revelations of the Death Camps. These claims precede The Holocaust by several decades. American and British icons of science, namely Darwin’s relatives and colleagues, were making this claim before Adolf Hitler was even born, and continued to do so on up through the end of WWII.

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