Illustration Design Quotes

What seemed at first like an act of incandescent self-destruction turned out to be the onramp to a bleak treadmill, one that felt designed to eradicate my personality and identity. It didn’t end my self-recrimination and misery. Instead, it illustrated just how good I’d had it living on the street.

My own style grew out of my work as a graphic designer. I try to express the essence of my stories and ideals very clearly, using simple shapes, often in bright colors against a white background. You might almost think of my illustrations, and especially the cover art, as little posters.

What seemed at first like an act of incandescent self-destruction turned out to be the onramp to a bleak treadmill, one that felt designed to eradicate my personality and identity. It didn’t end my self-recrimination and misery. Instead, it illustrated just how good I’d had it living on the street.

Allowing artist-illustrators to control the design and content of statistical graphics is almost like allowing typographers to control the content, style, and editing of prose.

I recommend the following course of action for those who are just beginning their careers or for those like me, who may be reconfiguring midway through: heed the words of Robert Frost. Start with a big, fat lump in your throat, start with a profound sense of wrong, a deep homesickness, or a crazy lovesickness, and run with it.

Grandma Baker shook her head. “More lies. What’s wrong with milk? Milk is healthy and great for your bones.” “Yes, raw cow’s milk is very healthy. It’s been drunk for centuries the world over because of its health benefits. That’s exactly why we had to poison it. Like the idiotic fluoride lie about cavities, we informed the public that raw milk contains harmful bacteria and needs to be pasteurized and homogenized to ensure people’s health. After milk is pasteurized and homogenized, it’s not only not healthy anymore, it’s very unhealthy and has the same rap sheet as the other culprits we’ve talked about.” Mrs. Baker shook her head. “Again with the lies. There’s evidence that shows unpasteurized milk may contain bacteria and pathogens that could make people ill. That’s why it’s pasteurized.” “You’re not wrong there, just misinformed on how to correctly fix the problem. Milk being unpasteurized wasn’t the problem, like I said, people safely drank raw milk for centuries. Livestock being subjected to unsanitary and poor hygiene practices in the modern age was the reason milk started containing bacteria and pathogens. To correct this, you fix the livestock issue, the source of the problem. You don’t put healthy raw milk through a process that eliminates possible pathogens by pasteurizing and homogenizing it so it becomes unhealthy and slowly kills you over time. That’s obviously not an intelligent move.” Karver laughed. “But again, thank you for illustrating how effective the great design is at keeping humans weak and brainwashed. The only reason I’m telling you all this is because I’m going to kill you anyway. I’m merely letting you know how stupid you and your species are before I do you in.

The grand scheme of a life, maybe (just maybe), is not about knowing or not knowing, choosing or not choosing. Perhaps what is truly known can’t be described or articulated by creativity or logic, science or art — but perhaps it can be described by the most authentic and meaningful combination of the two: poetry: As Robert Frost wrote, a poem 'begins as a lump in the throat, a sense of wrong, a homesickness, a lovesickness. It is never a thought to begin with.' I recommend the following course of action for those who are just beginning their careers or for those like me, who may be reconfiguring midway through: heed the words of Robert Frost. Start with a big, fat lump in your throat, start with a profound sense of wrong, a deep homesickness, or a crazy lovesickness, and run with it.

It is so easy to hide our ignorance under such expressions as the "plan of creation," "unity of design,

I see no justice in that plan." "Who said," lashed out Isaac Penn, "that you, a man, can always perceive justice? Who said that justice is what you imagine? Can you be sure that you know it when you see it, that you will live long enough to recognize the decisive thunder of its occurrence, that it can be manifest within a generation, within ten generations, within the entire span of human existence? What you are talking about is common sense, not justice. Justice is higher and not as easy to understand -- until it presents itself in unmistakable splendor. The design of which I speak is far above our understanding. But we can sometimes feel its presence. "No choreographer, no architect, engineer, or painter could plan more thoroughly and subtly. Every action and every scene has its purpose. And the less power one has, the closer he is to the great waves that sweep through all things, patiently preparing them for the approach of a future signified not by simple human equity (a child could think of that), but by luminous and surprising connections that we have not imagined, by illustrations terrifying and benevolent -- a golden age that will show not what we wish, but some bare awkward truth upon which rests everything that ever was and everything that ever will be. There is justice in the world, Peter Lake, but it cannot be had without mystery.

A simple design that puts you at ease, a high degree of functionality that makes life simpler, a sense of rightness, or the recognition that a possession is useful in our daily lives—these, too, indicate joy.

Try not to compromise. So many people don’t do what they really want in their hearts because they feel like they’re not good enough, or they’re not smart enough, or they’re not talented enough… anything. And that doesn’t matter. In order for you to live a remarkable life — in order for you to live a life that is fulfilling — you need to be able to go after what you want. And if you don’t, you’re not going to achieve it — ever.

I will never be a brain surgeon, and I will never play the piano like Glenn Gould. But what keeps me up late at night, and constantly gives me reason to fret, is this: I don’t know what I don’t know. There are universes of things out there — ideas, philosophies, songs, subtleties, facts, emotions — that exist but of which I am totally and thoroughly unaware. This makes me very uncomfortable. I find that the only way to find out the fuller extent of what I don’t know is for someone to tell me, teach me or show me, and then open my eyes to this bit of information, knowledge, or life experience that I, sadly, never before considered. Afterward, I find something odd happens. I find what I have just learned is suddenly everywhere: on billboards or in the newspaper or SMACK: Right in front of me, and I can’t help but shake my head and speculate how and why I never saw or knew this particular thing before. And I begin to wonder if I could be any different, smarter, or more interesting had I discovered it when everyone else in the world found out about this particular obvious thing. I have been thinking a lot about these first discoveries and also those chance encounters: those elusive happenstances that often lead to defining moments in our lives. […] I once read that the definition of insanity is doing the same thing over and over and expecting different results. I fundamentally disagree with this idea. I think that doing the same thing over and over and expecting different results is the definition of hope. We might keep making mistakes but the struggle gives us a sense of empathy and connectivity that we would not experience otherwise. I believe this empathy improves our ability to see the unseen and better know the unknown. Lives are shaped by chance encounters and by discovering things that we don’t know that we don’t know. The arc of a life is a circuitous one. … In the grand scheme of things, everything we do is an experiment, the outcome of which is unknown. You never know when a typical life will be anything but, and you won’t know if you are rewriting history, or rewriting the future, until the writing is complete. This, just this, I am comfortable not knowing.

There comes a point when you realize that these things, these brands, aren't "enough." Having more or better or best doesn't provide you with a lasting sense of having more or being better or being best. It's a rather fleeting experience, this romantic attachment to brands, and I find that if I'm not careful, the search for having more or better or best is a precarious journey into the infinite. When you depend on finite objects-or brands-to provide you with a long-term sense of self or love or pride or achievement, you start yourself out on a path with no end. No object, no product, and no brand can provide you with ultimate, infinite satisfaction.

Designed or planned social order is necessarily schematic; it always ignores essential features of any real, functioning social order. This truth is best illustrated in a work-to-rule strike, which turns on the fact that any production process depends on a host of informal practices and improvisations that could never be codified. By merely following the rules meticiously, the workforce can virtually halt production. In the same fashion, the simplified rules animating plans for, say, a city, a village or a collective farm were inadequate as a set of instructions for creating a functional social order, The formal scheme was parasitic on informal processes that, alone, it could not create or maintain.

Third, the circumstances of Eve's creation illustrate how deep and meaningful the marriage of husband and wife is designed to be. It is not merely a physical union, but a union of heart and soul as well.

I have little interest in illustration, which lacks a kind of transcendental quality. It is too literal. I find typography more straightforward, conceptual, and appealing, with its strict geometric vocabulary. There is a bridge between typographic design and fine art, especially since typography possesses a complex subtlety. The idea, the method, and the honesty in expression are central to a designer who works with type.

It’s important, however, to understand that being introverted is different from being shy or antisocial. Shyness is insecurity or fear of social embarrassment, and the word “antisocial” describes someone who has hostile or harmful feelings toward society. Introversion is a preference that has to do with where you direct your energy (inward), how you recharge (usually by being alone), and what level of outside stimulation you’re comfortable with (less is more). It’s not a weakness to overcome or something to be cured. It’s just how some of us are designed.

Cities and landscapes are illustrations of our spiritual and material worth. They not only express our values but give them a tangible reality. They determine the way in which we use or squander our energy, time, and land resources.

The Church of Jesus Christ of Latter-day Saints affirms her possession of divine authority for the use of the sacred name, Jesus Christ, as the essential part of her distinctive designation. In view of this exalted claim, it is pertinent to inquire as to what special or particular message the Church has to give to the world concerning the Redeemer and Savior of the race, and as to what she has to say in justification of her solemn affirmation, or in vindication of her exclusive name and title. As we proceed with our study, we shall find that among the specific teachings of the Church respecting...

What conditions have to be in effect for evolution by natural selection to occur? The words I put into Darwin's mouth were simple: Give me Order, and time, and I will give you Design. But what we have subsequently learned is that not every variety of Order is sufficient for evolvability. As we saw illustrated by Conway's Game of Life, you have to have just the right sort of Order, with just the right mix of freedom and constraint, growth and decay, rigidity and fluidity, for good things to happen at all.

Advance organizers are brief chunks of information—spoken, written, or illustrated—presented prior to new material to help facilitate learning and understanding.

it was reserved for Augustus to relinquish the ambitious design of subduing the whole earth, and to introduce a spirit of moderation into the public councils.

INTOLERANCE (1916) Griffith's design for this film is to juxtapose fours stories from different periods of history that illustrate 'Love's struggle throughout the ages'.

Life connects us all to magic, as illustrated through the design of the Grace. So, for a Confessor, I don't need a gifted person, just a living one.

Repeated elements encourage comparison of like objects and force our eye to follow from one element to the next, even when those elements only share slight similarities.

Dissimilarity is central to creating variety.

Though of a noble family, he was poor, and prided himself upon the independence that poverty gives; for what will not a man pride himself upon, when he cannot get rid of it?

of the culprit. Architecture next engaged his attention, and in 1657 he designed a house at Viry for his brother and supervised its construction.

It’s important, however, to understand that being introverted is different from being shy or antisocial. Shyness is insecurity or fear of social embarrassment, and the word “antisocial” describes someone who has hostile or harmful feelings toward society. Introversion is a preference that has to do with where you direct your energy (inward), how you recharge (usually by being alone), and what level of outside stimulation you’re comfortable with (less is more). It’s not a weakness to overcome or something to be cured. It’s just how some of us are designed.

To distort the letters of the alphabet in “the style of” Chinese calligraphy (sometimes referred to as chop suey lettering), because the subject happens to deal with the Orient is to create the typographic equivalent of a corny illustration. To mimic a woodcut style of type to “go with” a woodcut; to use bold type to “harmonize with” heavy machinery, etc., is cliché-thinking. The designer is unaware of the exciting possibilities inherent in the contrast of picture and type matter. Thus, instead of combining a woodcut with a “woodcut style” of type (Neuland), a happier choice would be a more classical design (Caslon, Bodoni, or Helvetica) to achieve the element of surprise and to accentuate by contrast the form and character of both text and picture.

For if they do not receive the seed of good doctrines and share with their husbands in intellectual advancement, they, left to themselves, conceive many untoward ideas and low designs and emotions.

Almost all men are over anxious. No sooner do they enter the world than they lose that taste for natural and simple pleasures so remarkable in early life. Every hour do they ask themselves what progress they have made in the pursuit of wealth or honor and on they go as their fathers went before them till weary and sick at heart they look back with a sigh of regret to the golden time of their childhood.

A 2008 analysis of a range of textbooks recommended by twenty of the ‘most prestigious universities in Europe, the United States and Canada’ revealed that across 16,329 images, male bodies were used three times as often as female bodies to illustrate ‘neutral body parts’.

Their faith may be described as childlike, but the end it serves is often sinister. It may, indeed, “keep them happy”—a phrase carrying the inescapable inference that the way of life imposed on Negroes makes them quite actively unhappy—but also, and much more significantly, religion operates here as a complete and exquisite fantasy revenge: white people own the earth and commit all manner of abomination and injustice on it; the bad will be punished and the good rewarded, for God is not sleeping, the judgment is not far off. It does not require a spectacular degree of perception to realize that bitterness is here neither dead nor sleeping, and that the white man, believing what he wishes to believe, has misread the symbols. Quite often the Negro preacher descends to levels less abstract and leaves no doubt as to what is on his mind: the pressure of life in Harlem, the conduct of the Italian-Ethiopian war, racial injustice during the recent war, and the terrible possibility of yet another very soon. All these topics provide excellent springboards for sermons thinly coated with spirituality but designed mainly to illustrate the injustice of the white American and anticipate his certain and long overdue punishment.

4. This silver coin was minted in 63 BCE, its design showing one of the Roman people voting on a piece of legislation, casting a voting tablet into a jar for counting. The differences in detail between the two versions well illustrate the differences in the die stamps. The name of the official in charge of the mint

I love making films, playing video games, designing pictures on Adobe Photoshop, Illustrator. But what I felt so impressed about my life. Is that I finally got my chance to write stories just for the hell of it. To me, it helps with my life. It calms me down. The narrative stories is what captures me. More characters, but big connections. And that's what it took for me to become a writer.

Formulate your sermon proposition in a consequential format (“Because . . ., then . . .”). 2. Pattern the main points that will structure your entire sermon. 3. Develop the subpoints that will supplement your main points. 4. Build the transitions, paying close attention to the logic and flow. 5. Generate appropriate applications. 6. Include insightful illustrations. 7. Create your introduction. 8. Create your conclusion. 9. Compose the sermon. At

Here’s one example to illustrate the point. When a smoker takes a cigarette break, on one level he’s simply seeking the nicotine his body craves. That’s the functional dimension. But that’s not all that’s going on. He’s hiring cigarettes for the emotional benefit of calming him down, relaxing him. And if he works in a typical office building, he’s forced to go outside to a designated smoking area. But that choice is social, too—he can take a break from work and hang around with his buddies. From this perspective, people hire Facebook for many of the same reasons. They log onto Facebook during the middle of the workday to take a break from work, relax for a few minutes while thinking about other things, and convene around a virtual water cooler with far-flung friends. In some ways, Facebook is actually competing with cigarettes to be hired for the same Job to Be Done. Which the smoker chooses will depend on the circumstances of his struggle in that particular moment.

In Paley's famous illustration, the adaptation of all the parts of the watch to the function, or purpose, of showing the time, is held to be evidence that the watch was specially contrived to that end; on the ground, that the only cause we know of, competent to produce such an effect as a watch which shall keep time, is a contriving intelligence adapting the means directly to that end. Suppose, however, that any one had been able to show that the watch had not been made directly by any person, but that it was the result of the modification of another watch which kept time but poorly; and that this again had proceeded from a structure which could hardly be called a watch at all—seeing that it had no figures on the dial and the hands were rudimentary; and that going back and back in time we came at last to a revolving barrel as the earliest traceable rudiment of the whole fabric. And imagine that it had been possible to show that all these changes had resulted, first, from a tendency of the structure to vary indefinitely; and secondly, from something in the surrounding world which helped all variations in the direction of an accurate time-keeper, and checked all those in other directions; then it is obvious that the force of Paley's argument would be gone. For it would be demonstrated that an apparatus thoroughly well adapted to a particular purpose might be the result of a method of trial and error worked by unintelligent agents, as well as of the direct application of the means appropriate to that end, by an intelligent agent. Now it appears to us that what we have here, for illustration's sake, supposed to be done with the watch, is exactly what the establishment of Darwin's Theory will do for the organic world. For the notion that every organism has been created as it is and launched straight at a purpose, Mr. Darwin substitutes the conception of something which may fairly be termed a method of trial and error. Organisms vary incessantly; of these variations the few meet with surrounding conditions which suit them and thrive; the many are unsuited and become extinguished.

the philosopher John W. Carroll compared the statement “All gold spheres are less than a mile in diameter” to a statement like “All uranium-235 spheres are less than a mile in diameter.” Our observations of the world tell us that there are no gold spheres larger than a mile wide, and we can be pretty confident there never will be. Still, we have no reason to believe that there couldn’t be one, and so the statement is not considered a law. On the other hand, the statement “All uranium-235 spheres are less than a mile in diameter” could be thought of as a law of nature because, according to what we know about nuclear physics, once a sphere of uranium-235 grew to a diameter greater than about six inches, it would demolish itself in a nuclear explosion. Hence we can be sure that such spheres do not exist. (Nor would it be a good idea to try to make one!) This distinction matters because it illustrates that not all generalizations we observe can be thought of as laws of nature, and that most laws of nature exist as part of a larger, interconnected system of laws.

Designing a railway using slime mold might seem like an esoteric illustration of learning simple rules from the experience of others, but drawing inspiration for simple rules from the animal world is not so rare. Termites, bees, and other social insects provide a particularly fertile source of simple rules. They have enough collective intelligence to accomplish complex tasks like finding nests or migrating long distances, but since each animal has little brainpower and few physical skills, their actions can often be captured by simple rules.

Their faith may be described as childlike, but the end it serves is often sinister. It may, indeed, “keep them happy”—a phrase carrying the inescapable inference that the way of life imposed on Negroes makes them quite actively unhappy—but also, and much more significantly, religion operates here as a complete and exquisite fantasy revenge: white people own the earth and commit all manner of abomination and injustice on it; the bad will be punished and the good rewarded, for God is not sleeping, the judgment is not far off. It does not require a spectacular degree of perception to realize that bitterness is here neither dead nor sleeping, and that the white man, believing what he wishes to believe, has misread the symbols. Quite often the Negro preacher descends to levels less abstract and leaves no doubt as to what is on his mind: the pressure of life in Harlem, the conduct of the Italian-Ethiopian war, racial injustice during the recent war, and the terrible possibility of yet another very soon. All these topics provide excellent springboards for sermons thinly coated with spirituality but designed mainly to illustrate the injustice of the white American and

The Egyptians were by no means the only people of the ancient world to envisage an Afterlife. Indeed, there is an almost universal reluctance to accept that death might be the absolute end of all things. However, they were the only people to believe that the survival of the physical remains of the deceased was a virtual prerequisite for the survival of the spirits or life-force. Two spirits, the Ka and the Ba, would be released from the body at death; the Ka stayed close to the corpse in the tomb while the Ba was free to leave the tomb in the form of a human-headed bird. At the same time a third and entirely different aspect of the soul embarked upon the lengthy journey to the Afterlife. Both the Ka and the Ba, however, needed to be able to return to the body. If the corpse was destroyed these spirits were also destroyed and there could be no further hope of continuing life, although in an emergency they could take up residence in a substitute body such as a statue or even an illustration on the tomb wall. It was this deeply held belief which led to the development of elaborate mortuary rituals, including mummification, which were all designed as a practical means of preserving the body for all eternity.

One night, returning to the house, he went into his father’s shed. He stared at the unsold pots and the vases on the shelves, at their shapes and their designs, the illustrations of landscapes. He wondered what would become of them. He reached for one, then hesitated. He thought of them staying here, untouched, through the seasons and the years. He thought of the ones people had purchased, scattered throughout the country. He imagined that somewhere underneath the glaze and the paint there remained his father’s hands. That they contained the heat of a kiln and a home that no longer existed. He wondered whether he would be able to recognize them if he saw them again.

No doubt the movement which rightly or wrongly we have learnt to call the emancipation of women is in the first place a result of the transformation of society into a capitalist and industrial community, in which the home has lost its importance as an economic and productive unity. But the bitter tone of the champions of Woman’s Rights in their arraignment of man’s rule, the suspiciousness which refused to believe that anything but oppression and masculine tyranny was at the bottom of a great number of laws and customs, which in reality were designed just as much to safeguard women and provide them with protectors and maintenance—the rabidity of militant feminists, in short—was a direct reaction against a dressing-gown and slippers tyranny which was peculiar to non-Catholic Europe at the beginning of the nineteenth century—a revolt against mock heroes who slouched about their homes trying to assert authority over their womenfolk. The other day I came across a book which illustrates in a rather droll way the extent to which Northern European women have taken it for granted that this peculiar North European form of the subjection of women since the Reformation was characteristic of the whole past of Europe. It was a little essay by an English writer, Virginia Woolf—I confess that it is all I have read of hers,1 but she is said to have a great reputation as a novelist.

If I may be Tibetan for a moment, I believe that what we have here is a kind of technological mandala, designed to tilt the mind into a subtly different state, disguised as a bit of everyday western technology. It is the act of making a Stepper that enables one to step, you see, not the gadget itself. I myself went through the physical process of constructing a Stepper, via an ambulant unit. I might venture to suggest that it is unlocking a door within us that most of us don’t know exists. But as Jared Orgill’s story illustrates – or even your own – some people are finding they don’t need the Steppers at all, when they step accidentally with a broken box, or step in a panic without a box at all.

Duck calls remind me of how God uses people to make Himself known. Like duck calls, people are all a bit different and are dependent on their maker and designer for their individualism in life. Duck calls and their unique individual sounds breathe life into decoys that are essentially dead. Likewise, God uses different people with unique perspectives to illustrate His existence and shout out the message of eternal life through Jesus Christ. The audible sound that each mallard hen makes is virtually the same; however, the tone and cadence are unique. Similarly, the Gospel message is the same yesterday, today, and forever, yet the perspective and life experience are different and unique for each person relaying it.

If the available power grows at exactly the same rate as the absolute difficulty goes up, the relative difficulty will be a flat line, as illustrated in Figure 11.4 (next page). In that case, a level 5 knight would find it exactly as hard to kill a level 5 troll in the middle of the game as a level 1 knight would find it to kill a level 1 troll at the beginning of the game. But relative difficulty should not be a flat line because when you factor in the player’s increasing in-game experience, the perceived difficulty actually goes down—the game gets easier. Aim to increase the absolute difficulty of the challenges somewhat faster than you increase the available power to meet them. The gap between absolute and relative difficulty widens only slowly.

The multiform meanings of the Chinese word for writing, wen, illustrate well this interpenetration of human and nonhuman scripts: The word wen signifies a conglomeration of marks, the simple symbol in writing. It applies to the veins in stones and wood, to constellations, represented by the strokes connecting the stars, to the tracks of birds and quadrapeds on the ground (Chinese tradition would have it that the observation of these tracks suggested the invention of writing), to tattoos and even, for example, to the designs that decorate the turtle’s shell (“The turtle is wise,” an ancient text says—gifted with magico-religious powers—“for it carries designs on its back”). The term wen has designated, by extension, literature….3 Our first writing, clearly, was our own tracks, our footprints, our

Words present to us little pictures of things, lucid and normal, like the pictures that are hung on the walls of schoolrooms to give children an illustration of what is meant by a carpenter’s bench, a bird, an ant-hill; things chosen as typical of everything else of the same sort. But names present to us — of persons and of towns which they accustom us to regard as individual, as unique, like persons — a confused picture, which draws from the names, from the brightness or darkness of their sound, the colour in which it is uniformly painted, like one of those posters, entirely blue or entirely red, in which, on account of the limitations imposed by the process used in their reproduction, or by a whim on the designer’s part, are blue or red not only the sky and the sea, but the ships and the church and the people in the streets.

Settling an Argument Mark 9:33–37 After Jesus and his disciples traveled to Capernaum, he asked them what they had been arguing about on the way. At first, the men were silent, too embarrassed and ashamed to answer his question. Finally, the disciples admitted that they had argued about which one of them was the greatest. Rank and position were important to the Jews, and in light of the messianic kingdom they expected Jesus to set up, they probably dreamed about status and honor. Jesus gave them a new perspective on greatness and leadership in the form of a paradox. To be important in God’s eyes, he explained, a person must voluntarily become a servant to other people. The goal is not to be first, but rather to take the last place. The highest positions in God’s kingdom go to those who are willing to be lowly enough to serve the needs of others. To illustrate this concept of service, Jesus put his arms around a little child, considered an insignificant person in that culture. He said that when anyone welcomed or showed kindness to a little child in his name, it was the same as doing it for Jesus himself. There’s nothing wrong with ambition or pursuit of excellence as long as they don’t become a source of pride. When we try to achieve greatness by chasing after positions of power, physical strength, popularity, or worldly success, we’re going in the wrong direction. God evaluates us on the basis of humility and service. If we look for opportunities to serve others and put their needs ahead of our own, if we never consider ourselves above doing tasks that seem menial, if we build others up instead of ourselves—that’s when we’re on the track to greatness in God’s eyes. And we just might discover that last place is the best place to be after all.

This magnetic process revolutionizes the ego-oriented psyche by setting up, in contradistinction to the ego, another goal or centre which is characterized by all manner of names and symbols: fish, serpent, centre of the sea-hawk,14 point, monad, cross, paradise, and so on. The myth of the ignorant demiurge who imagined he was the highest divinity illustrates the perplexity of the ego when it can no longer hide from itself the knowledge that it has been dethroned by a supraordinate authority. The “thousand names” of the lapis philosophorum correspond to the innumerable Gnostic designations for the Anthropos, which make it quite obvious what is meant: the greater, more comprehensive Man, that indescribable whole consisting of the sum of conscious and unconscious processes. This objective whole, the antithesis of the subjective ego-psyche, is what I have called the self, and this corresponds exactly to the idea of the Anthropos.

The connection between the design of a product, its essence, and its manufacturing was illustrated for Jobs and Ive when they were traveling in France and went into a kitchen supply store. Ive picked up a knife he admired, but then put it down in disappointment. Jobs did the same. “We both noticed a tiny bit of glue between the handle and the blade,” Ive recalled. They talked about how the knife’s good design had been ruined by the way it was manufactured. “We don’t like to think of our knives as being glued together,” Ive said. “Steve and I care about things like that, which ruin the purity and detract from the essence of something like a utensil, and we think alike about how products should be made to look pure and seamless.” At most other companies, engineering tends to drive design. The engineers set forth their specifications and requirements, and the designers then come up with cases and shells that will accommodate them. For Jobs, the process tended to work the other way. In the early days of Apple, Jobs had approved the design of the case of the original Macintosh, and the engineers had to make their boards and components fit.

Standing on the pavement was a big fat man whom Dixon recognized as his barber. Dixon felt a deep respect for this man because of his impressive exterior, his rumbling bass voice, and his unsurpassable stock of information about the Royal Family. At that moment two rather pretty girls stopped at a pillar-box a few yards away. The barber, his hands clasped behind his back, turned and stared at them. An unmistakable expression of furtive lust came over his face; then, like a courtly shyopwalker, he moved slowly towards the two girls. Welch now accelerated again and Dixon, a good deal shaken hurriedly switched his attention to the other side of the road, where a cricket match was being played and the bowler was just running up to bowl. The batsman, another big fat man, swiped at the ball, missed it, and was violently hit by it in the stomach. Dixon had time to see him double up and the wicket-keeper begin to run forward before a tall hedge hid the scene. Uncertain whether this pair of vignettes was designed to illustrate the swiftness of divine retribution or its tendency to mistake its target, Dixon was quite sure that he felt in some way overwhelmed...

p.cm. Includes indexes.ISBN-13: 978-0-7360-6278-7 (soft cover) ISBN-10: 0-7360-6278-5 (soft cover) 1. Hatha yoga.2. Human anatomy.I.Title.RA781.7. K356 2007 613.7’046--dc22 2007010050 ISBN-10: 0-7360-6278-5 (print) ISBN-13: 978-0-7360-6278-7 (print) ISBN-10: 0-7360-8218-2 (Adobe PDF) ISBN-13: 978-0-7360-8218-1 (Adobe PDF) Copyright © 2007 by The Breathe Trust All rights reserved. Except for use in a review, the reproduction or utilization of this work in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including xerography, photocopying, and recording, and in any information storage and retrieval system, is forbidden without the written permission of the publisher. Acquisitions Editor: Martin Barnard Developmental Editor: Leigh Keylock Assistant Editor: Christine Horger Copyeditor: Patsy Fortney Proofreader: Kathy Bennett Graphic Designer: Fred Starbird Graphic Artist: Tara Welsch Original Cover Designer: Lydia Mann Cover Revisions: Keith Blomberg Art Manager: Kelly Hendren Project Photographer: Lydia Mann Illustrator (cover and interior): Sharon Ellis Printer: United Graphics Human Kinetics books are available at special discounts for bulk purchase. Special editions or book excerpts

Chinese seek victory not in a decisive battle but through incremental moves designed to gradually improve their position. To quote Kissinger again: “Rarely did Chinese statesmen risk the outcome of a conflict on a single all-or-nothing clash: elaborate multi-year maneuvers were closer to their style. Where the Western tradition prized the decisive clash of forces emphasizing feats of heroism, the Chinese ideal stressed subtlety, indirection, and the patient accumulation of relative advantage.”48 In an instructive analogy, David Lai illustrates this by comparing the game of chess with its Chinese equivalent, weiqi—often referred to as go. In chess, players seek to dominate the center and conquer the opponent. In weiqi, players seek to surround the opponent. If the chess master sees five or six moves ahead, the weiqi master sees twenty or thirty. Attending to every dimension in the broader relationship with the adversary, the Chinese strategist resists rushing prematurely toward victory, instead aiming to build incremental advantage. “In the Western tradition, there is a heavy emphasis on the use of force; the art of war is largely limited to the battlefields; and the way to fight is force on force,” Lai explains. By contrast, “The philosophy behind go is to compete for relative gain rather than seeking complete annihilation of the opponent forces.” In a wise reminder, Lai warns that “It is dangerous to play go with the chess mindset. One can become overly aggressive so that he will stretch his force thin and expose his vulnerable parts in the battlefields.

Just how important a close moment-to-moment connection between mother and infant can be was illustrated by a cleverly designed study, known as the “double TV experiment,” in which infants and mothers interacted via a closed-circuit television system. In separate rooms, infant and mother observed each other and, on “live feed,” communicated by means of the universal infant-mother language: gestures, sounds, smiles, facial expressions. The infants were happy during this phase of the experiment. “When the infants were unknowingly replayed the ‘happy responses’ from the mother recorded from the prior minute,” writes the UCLA child psychiatrist Daniel J. Siegel, “they still became as profoundly distressed as infants do in the classic ‘flat face’ experiments in which mothers-in-person gave no facial emotional response to their infant’s bid for attunement.” Why were the infants distressed despite the sight of their mothers’ happy and friendly faces? Because happy and friendly are not enough. What they needed were signals that the mother is aligned with, responsive to and participating in their mental states from moment to moment. All that was lacking in the instant video replay, during which infants saw their mother’s face unresponsive to the messages they, the infants, were sending out. This sharing of emotional spaces is called attunement. Emotional stress on the mother interferes with infant brain development because it tends to interfere with the attunement contact. Attunement is necessary for the normal development of the brain pathways and neurochemical apparatus of attention and emotional selfregulation. It is a finely calibrated process requiring that the parent remain herself in a relatively nonstressed, non-anxious, nondepressed state of mind. Its clearest expression is the rapturous mutual gaze infant and mother direct at each other, locked in a private and special emotional realm, from which, at that moment, the rest of the world is as completely excluded as from the womb. Attunement does not mean mechanically imitating the infant. It cannot be simulated, even with the best of goodwill. As we all know, there are differences between a real smile and a staged smile. The muscles of smiling are exactly the same in each case, but the signals that set the smile muscles to work do not come from the same centers in the brain. As a consequence, those muscles respond differently to the signals, depending on their origin. This is why only very good actors can mimic a genuine, heartfelt smile. The attunement process is far too subtle to be maintained by a simple act of will on the part of the parent. Infants, particularly sensitive infants, intuit the difference between a parent’s real psychological states and her attempts to soothe and protect the infant by means of feigned emotional expressions. A loving parent who is feeling depressed or anxious may try to hide that fact from the infant, but the effort is futile. In fact, it is much easier to fool an adult with forced emotion than a baby. The emotional sensory radar of the infant has not yet been scrambled. It reads feelings clearly. They cannot be hidden from the infant behind a screen of words, or camouflaged by well-meant but forced gestures. It is unfortunate but true that we grow far more stupid than that by the time we reach adulthood.

The Christian life requires a form adequate to its content, a form that is at home in the Christian revelation and that respects each person's dignity and freedom with plenty of room for all our quirks and particularities. Story provides that form. The biblical story invites us in as participants in something larger than our sin-defined needs, into something truer than our culture-stunted ambitions. We enter these stories and recognize ourselves as participants, whether willing or unwilling, in the life of God. Unfortunately, we live in an age in which story has been pushed from its biblical frontline prominence to a bench on the sidelines and then condescended to as "illustration" or "testimony" or "inspiration." Our contemporary unbiblical preference, both inside and outside the church, is for information over story. We typically gather impersonal (pretentiously called "scientific" or "theological") information, whether doctrinal or philosophical or historical, in order to take things into our own hands and take charge of how we will live our lives. And we commonly consult outside experts to interpret the information for us. But we don't live our lives by information; we live them in relationships in the context of a personal God who cannot be reduced to formula or definition, who has designs on us for justice and salvation. And we live them in an extensive community of men and women, each person an intricate bundle of experience and motive and desire. Picking a text for living that is characterized by information-gathering and consultation with experts leaves out nearly everything that is uniquely us - our personal histories and relationships, our sins and guilt, our moral character and believing obedience to God. Telling and listening to a story is the primary verbal way of accounting for life the way we live it in actual day-by-day reality. There are no (or few) abstractions in a story. A story is immediate, concrete, plotted, relational, personal. And so when we lose touch with our lives, with our souls - our moral, spiritual, embodied God-personal lives - story is the best verbal way of getting us back in touch again. And that is why God's word is given for the most part in the form of story, this vast, overarching, all-encompassing story, this meta-story.

I need only, to make them reappear, pronounce the names Balbec, Venice, Florence, within whose syllables had gradually accumulated the longing inspired in me by the places for which they stood. Even in spring, to come upon the name Balbec in a book sufficed to awaken in me the desire for storms at sea and for Norman Gothic; even on a stormy day the name Florence or Venice would awaken the desire for sunshine, for lilies, for the Palace of the Doges and for Santa Maria del Fiore. But if these names thus permanently absorbed the image I had formed of these towns, it was only by transforming that image, by subordinating its reappearance in me to their own special laws; and in consequence of this they made it more beautiful, but at the same time more different from anything that the towns of Normandy or Tuscany could in reality be, and, by increasing the arbitrary delights of my imagination, aggravated the disenchantment that was in store for me when I set out upon my travels. They magnified the idea that I had formed of certain places on the surface of the globe, making them more special and in consequence more real. I did not then represent to myself cities, landscapes, historical monuments, as more or less attractive pictures, cut out here and there of a substance that was common to them all, but looked on each of them as on an unknown thing, different in essence from all the rest, a thing for which my soul thirsted and which it would profit from knowing. How much more individual still was the character they assumed from being designated by names, names that were for themselves alone, proper names such as people have! Words present to us a little picture of things, clear and familiar, like the pictures hung on the walls of schoolrooms to give children an illustration of what is meant by a carpenter's bench, a bird, an anthill, things chosen as typical of everything else of the same sort. But names present to us— of persons, and of towns which they accustom us to regard as individual, as unique, like persons— a confused picture, which draws from them, from the brightness or darkness of their tone, the colour in which it is uniformly painted, like one of those posters, entirely blue or entirely red, in which, on account of the limitations imposed by the process used in their reproduction or by a whim on the designer's part, not only the sky and the sea are blue or red, but the ships and the church and the people in the streets.

CRUNCH! Izzy jumped off the bench, which made Alex laugh all over again. “Chill out.” He pointed at a cloud of smoke. “Look, it’s over, see? Number fifty-seven won.” Terrific. The driver of a purple-and-gray wreck waved at the cheering crowd as he circled the other dead and crunched cars. “Survival of the fittest, huh?” Alex put on that smirk that signaled he was about to pass out a little more college wisdom. “Just one more example of how evolution works.” “You’re kidding, right?” This was too lame. He actually believed that smashed cars at the demolition derby proved…what? “No, look.” Alex pointed to a big green car with the back end curled up. “See that Chevy there?” The one with all the smoke coming out of it? He went on. “That’s a ‘79. You can tell by the front end.” What was left of it. But Professor Alex wasn’t done. “Then look at that Chevy right next to it. It’s a ‘77, but it came from the same assembly line. The body is almost the same.” “Okay…” “So that’s the example my professor at Tech used to explain it. Cars that look alike. It’s how scientists look at fossils too. How they can tell that one life-form comes from the next…You know, evolution.” Oh. By that time they had followed the crowd off the grandstands and were making their way to Uncle John’s minivan out in the parking lot. Who was she to argue with a college kid? And yet…something occurred to Izzy about what her cousin was trying to tell her. She turned to him after they’d piled into the backseat. “Those cars you pointed out…” she started. “Yup.”Alex knew the answers. “Just another illustration of evolution.” “Whatever.” This time she couldn’t just smile and nod. “I was just wondering, though. Do you think a real person designed the older car?” “Well, sure.” This time Alex’s face clouded a bit. “And did a real person design the newer car too?” “Sure, but—” “And would there be a chance the designer might have used some of the same ideas, or maybe some of the same drawings, for both cars?” Alex frowned and sighed this time. “That’s not the point.” Wasn’t it? Izzy tried not to rub it in, just let her cousin stew on it. Yeah, so if the cars looked like they were related, that could mean the same person thought them up. Couldn’t it? Just like in creation. Only in creation it would be the same God who used the same kind of plans for the things—and the people—he made. Good example, Alex, she thought, and she tried to keep from smiling as they drove away from the fairgrounds. “Thanks for taking us to the derby,” she told her uncle John. “Maybe we should do it again next year.

created specifically to separate the problem-solving tasks requiring access to a manufacturer's sticky solution information from those requiring access to users' sticky need information. The same basic principle can be illustrated in a less technical context: food design. In this field, manufacturer-based designers have traditionally undertaken the entire job of developing a novel food, and so they have freely blended need-specific design into any or all of the

Radical innovation is what many people seek, for it is the big, spectacular form of change. But most radical ideas fail, and even those that succeed can take decades and, as this chapter has already illustrated, they may take centuries to succeed.

Spread over the extravagant supper table was a silk tapestry of moons and stars and the six symbols of death. Talis couldn’t help but stare at the design, for the weavings glowed and the drawing was animated with a nefarious life of its own. A frightful illustration that seemed to follow his eyes as they perused the tapestry. Etched along the tassels flowed a river of blood, the river leading into the Underworld. Farther up, layers of bodies were piled high, their vicious fumes rising as incense to the lesser demons above, who devoured the mortals’ flesh. Then above them were the taskmasters of the Underworld, great demons with spiked whips. They endlessly struck the lesser demons as punishment for the act of consuming the mortals’ flesh. Arranged around the center of the tapestry were the gods themselves. At the head stood Zagros, the Lord of the Underworld, then Ractan, the Lord of the Dragons, and Ishta, the Lord of the Genie Sorcerers. At the other side hovered Nestria, the Goddess of the Sky, and Nacrea, the Goddess of the Sun, and opposite her was Satvis, the God of Darkness. Between both sets of gods sat two mythological heroes: Nyx the Destroyer and Lord Heti of Calabastria. Here were the triumphant gods, playing with the lives and flesh of all mortals. Talis stifled a groan. Atop the tapestry were glass jars filled with what looked like trapped souls. Their ghastly faces peered out, eyes desperate and longing for freedom. How did they get inside? He felt a sickness rising in his stomach. The dark sorcerers studied him with grave looks, as if they glimpsed something distasteful inside. He could tell they were suspicious of him. He was too young, from a strange land untouched by their power, and to their murmuring voices, unsuitable to attend this grand feast. Now, all he could think about was leaving this wretched city. Whatever danger lay ahead, he’d rather face it than fester here in the insidious poison seeping through the black and gold walls of Darkov. “To your charmed fortune.” A sorcerer raised a crystal vial filled with some bubbling substance. The man appeared to be hundreds of years old. Deep, harsh wrinkles lined his eyes and forehead, and yet his hands were perfectly smooth. He wore a black silk cloak fastened around his neck with a gold broach, ornately designed like the sun. He drank the vial and after a while, he appeared as youthful as a young man. Talis was taken aback at the man’s sudden transformation. He steadied his wine cup with his other hand. “Fortune smiles on you...” “Every day.” The sorcerer frowned at Talis. “You’d be wise to remember that. Without fortune shining on you daily”—he leaned in close to Talis—”your life is at risk.” Turning, the man whisked away and disappeared behind another group of sorcerers mingling in the corner of the room. Talis tried to discover where he’d gone, but the man had vanished. Just then Talis felt a cold hand settle on his right shoulder. He turned, glimpsed the eyes of Aurellia, and resisted the desire to flee. “I see you’ve finally joined us here in our illustrious

[P]assing expresses a form of agency as well as a promise of restoration, which is to say that passing—as a limited durational performance—signals a “return” to a natural-cum-biological mode of being. This narratological strategy shaped how passing would be deployed as an interpretive frame for all manners of trans-identificatory practices—both contemporaneously and reiteratively into the twentieth and twenty-first centuries. No less performative but lacking a clear biologized semiotic referent, fungibility in this chapter expresses how ungendered blackness provided the grounds for (trans) performances for freedom. By describing their acts as performances for rather than of freedom, I am suggesting that the figures under review here illustrate how the inhabitation of the un-gender-specific and fungible also mapped the affective grounds for imagining other qualities of life and being for those marked by and for captivity. Brent/Jacobs referred to this vexed affective geography as “some- thing akin to freedom” that, perhaps paradoxically, required a “deliberate calculation” of one’s fungible status. Rather than regarding Jones, Waters, Jacobs, and the Crafts as recoverable trans figures in the archive, this chapter examines how the ungendering of blackness became a site of fugitive maneuvers wherein the dichotomized and collapsed designations of male-man-masculine and female-woman-feminine remained open—that is fungible—and the black’s figurative capacity to change form as a commoditized being engendered flow.

Only now are art critics, scholars of children’s literature, historians of book-cover design and commercial illustration, and chroniclers of the gay experience in postwar America waking up to the fact that Gorey is a critically neglected genius. His consummately original vision--expressed in virtuosic illustrations and poetic texts but articulated with equal verve in book-jacket design, verse plays, puppet shows, and costumes and sets for ballets and Broadway productions--has earned him a place in the history of American art and letters.

Your Personal Economic Model One tool we use when discussing the best course of action to secure your financial future is the Personal Economic Model®. Just as a medical doctor would use an anatomical model to convey medical concepts, we use the following model to convey financial concepts. This model offers a visual representation of the way money flows through your hands. On the left, you will notice the Lifetime Capital Potential tank, which illustrates that the amount of money you will control during your lifetime is both large, as well as finite. Most people are shocked to see how much money can flow through their hands in their lifetime. Once earned, your money flows directly to the Tax Filter where the state and federal governments take tax dollars owed from your paycheck. The after tax dollars are then directed to either your Current Lifestyle or your Future Lifestyle. Your management of the Lifestyle Regulator determines where these dollars go. Regulating the cash flow between your current lifestyle desires and your future lifestyle requirements may be the most important financial decision you will ever make. Here’s why. Each and every dollar that is allowed to flow through to your Current Lifestyle is consumed and gone forever. The goal is to accumulate enough money in the Savings and Investment tanks so that when you retire, the dollars in those tanks can be used to pay for your future lifestyle requirements. Retirement planning seems hard for most people to do but it is not rocket science. The best position, position A, would be to have enough in the tanks so that you can live in the future like you live today adjusted for inflation and have your money last at least to your life expectancy. That’s a win, but the icing on the cake would be to accomplish that with little to no impact on your present standard of living, and that is exactly what we strive to help our clients to do. Working with us can help you with the following: Optimize the balance between your Current and Future Lifestyles Identify inefficiencies in your current personal economic model (where are you losing money) Design, implement, and execute a plan to secure your financial future Limit the impact on your Current Lifestyle dollars (maintain your current standard of living)

Bruce Horn: I thought that computers would be hugely flexible and we could be able to do everything and it would be the most mind-blowing experience ever. And instead we froze all of our thinking. We froze all the software and made it kind of industrial and mass-marketed. Computing went in the wrong direction: Computing went to the direction of commercialism and cookie-cutter. Jaron Lanier: My whole field has created shit. And it’s like we’ve thrust all of humanity into this endless life of tedium, and it’s not how it was supposed to be. The way we’ve designed the tools requires that people comply totally with an infinite number of arbitrary actions. We really have turned humanity into lab rats that are trained to run mazes. I really think on just the most fundamental level we are approaching digital technology in the wrong way. Andy van Dam: Ask yourself, what have we got today? We’ve got Microsoft Word and we’ve got PowerPoint and we’ve got Illustrator and we’ve got Photoshop. There’s more functionality and, for my taste, an easier-to-understand user interface than what we had before. But they don’t work together. They don’t play nice together. And most of the time, what you’ve got is an import/export capability, based on bitmaps: the lowest common denominator—dead bits, in effect. What I’m still looking for is a reintegration of these various components so that we can go back to the future and have that broad vision at our fingertips. I don’t see how we are going to get there, frankly. Live bits—where everything interoperates—we’ve lost that. Bruce Horn: We’re waiting for the right thing to happen to have the same type of mind-blowing experience that we were able to show the Apple people at PARC. There’s some work being done, but it’s very tough. And, yeah, I feel somewhat responsible. On the other hand, if somebody like Alan Kay couldn’t make it happen, how can I make it happen?

Way to understand the Founders’ vision and how it differed from other Enlightenment projects, specifically those of Revolutionary France ... one can be found in the differences between French and English gardens. For instance, the French gardens at Versailles, with their ornate, geometric, nature-defying designs, illustrate how the gardener imposes his vision on nature. Nature is brought to heel by reason. The classic English garden, on the other hand, was intended to let nature take its course, to let each bush, tree, and vegetable achieve its own ideal nature. The role of the English gardener was to protect his garden by weeding it, maintaining fences, and being ever watchful for predators and poachers. The American founders were gardeners, not engineers. The government of the Founders’ Constitution is more than merely a “night watchman state,” but not very much more. It creates the rules of the garden and the gardeners and little more. This does not mean the government cannot intervene in the society or the economy. It means that, when it does so, it should be to protect liberty, which Madison defined in Federalist No. 10 as “the first object of government”.

Very often exhibition designers are asked to create "interpretive masterplans". These address the need to plan links between disparate content/gallery areas, and often encompass an entire site, or a large section of a site. A completed interpretive master plan shows potential visitor routes between galleries, illustrates logical content sequences (such as chronological or thematic approach) and might illustrate a range of costed options to help the client decide how to best use their buildings and galleries within a given budget.

It is fun to be around really, really creative makers in the second half of the chessboard, to see what they can do, as individuals, with all of the empowering tools that have been enabled by the supernova. I met Tom Wujec in San Francisco at an event at the Exploratorium. We thought we had a lot in common and agreed to follow up on a Skype call. Wujec is a fellow at Autodesk and a global leader in 3-D design, engineering, and entertainment software. While his title sounds like a guy designing hubcaps for an auto parts company, the truth is that Autodesk is another of those really important companies few people know about—it builds the software that architects, auto and game designers, and film studios use to imagine and design buildings, cars, and movies on their computers. It is the Microsoft of design. Autodesk offers roughly 180 software tools used by some twenty million professional designers as well as more than two hundred million amateur designers, and each year those tools reduce more and more complexity to one touch. Wujec is an expert in business visualization—using design thinking to help groups solve wicked problems. When we first talked on the phone, he illustrated our conversation real-time on a shared digital whiteboard. I was awed. During our conversation, Wujec told me his favorite story of just how much the power of technology has transformed his work as a designer-maker.

The biblical view of the body, on the other hand, is quite positive. God created us as physical beings. We are both material and immaterial (see Genesis 2:7). The importance of the body is extensively illustrated in 1 Corinthians chapter 6. Our bodies were redeemed by the blood of Christ, no less than our souls (v. 20). Our bodies are the temples of the Holy Spirit (v. 19). Our bodies are designed “for the Lord” (v. 13). Our bodies are members of Christ himself (v. 15). Our bodies are capable of being sinned against (v. 18). Our bodies are to be used to honor God (v. 20). Finally, our bodies will be resurrected and glorified. In other words, we will spend eternity as physically glorified beings (see Romans 8:11, 23; 1 Corinthians 15:35–49). At the judgment seat of Christ, we will have to give an account for what we have done in our bodies. There is no escaping the fact that spirituality is physical. Although God is spirit, he created the physical, material world and pronounced it good (Genesis 1:4, 12, 18, 21, 25). When God created us in his image, he gave us bodies. On

They record thoughts and overheard conversations, as well as maps of their personal paths, phone numbers for hotels, restaurant recommendations, airline flight numbers. Eventually,

Different objects present themselves to consciousness as constituents of different spheres of reality. I recognize the fellowmen I must deal with in the course of everyday life as pertaining to a reality quite different from the disembodied figures that appear in my dreams. The two sets of objects introduce quite different tensions into my consciousness and I am attentive to them in quite different ways. My consciousness, then, is capable of moving through different spheres of reality. Put differently, I am conscious of the world as consisting of multiple realities. As I move from one reality to another, I experience the transition as a kind of shock. This shock is to be understood as caused by the shift in attentiveness that the transition entails. Waking up from a dream illustrates this shift most simply. Among the multiple realities there is one that presents itself as the reality par excellence. This is the reality of everyday life. Its privileged position entitles it to the designation of paramount reality. The tension of consciousness is highest in everyday life, that is, the latter imposes itself upon consciousness in the most massive, urgent and intense manner. It is impossible to ignore, difficult even to weaken in its imperative presence. Consequently, it forces me to be attentive to it in the fullest way. I experience everyday life in the state of being wide-awake. This wide-awake state of existing in and apprehending the reality of everyday life is taken by me to be normal and self-evident, that is, it constitutes my natural attitude. I

Graffiti and Tearing55: Designed by Norlander et al. (1998) participants are given an illustration of "Adam and Eve in the Garden of Paradise" and are told to draw or doodle on it (hence the "graffiti” part.) Next, they are given an illustration of "Samson and the Lion" which, theoretically, is intended to provoke participants to exhibit aggressiveness. The participants are told to tear apart that image into little pieces. The number of graffitis and their content (if sexual or violent) and the bits and pieces from the second image are the dependent variable (i.e. the thing being measured,) and, allegedly, an indicator of aggression. The experiment can be adapted to study the influence of sex differences, alcohol consumed before the experiment, or any variable you can imagine (like having played video games before the experiment.)

In 1973, the New York Yankees became the first team to use a designated hitter (often referred to as the “DH”).

The feature of programs, that they are defined purely formally or syntactically, is fatal to the view that mental processes and program processes are identical. And the reason can be stated quite simply. There is more to having a mind then having formal or syntactical processes. Our internal mental states, by definition, have certain sorts of contents. If I am thinking about Kansas City or wishing that I had a cold beer to drink, in both cases my mental state has certain mental content in addition to whatever formal features it might have. That is, even if my thoughts occur to me in strings of symbols, there must be more to the thoughts then the abstract strings, because strings by themselves can't have any meaning. If my thoughts are to be about anything, then the strings must have a meaning which makes the thoughts about those things. In a word, the mind has more than syntax, it has semantics. The reason that no computer program can ever be a mind is simply that a computer program is simply syntactical, and minds are more than syntactical. Minds are semantical, in the sense that they have more than a formal structure, they have a content. To illustrate this point, I have designed a thought experiment. Imagine a bunch of computer programmers have written a program that will enable a computer to simulate the understanding of Chinese. So for example, if the computer is given a question in chinese, it will match the question against its memory or data base, and produce appropriate answers to the questions in chinese. Suppose for the sake of argument that the computer's answers are as good as those of a native Chinese speaker. Now then, does the computer on the basis of this literally understand Chinese, in the way that Chinese speakers understand Chinese? Imagine you are locked in a room, and this room has several baskets full of chinese symbols. imagine that you don't understand a word of chinese, but that you are given a rule book in english for manipulating these chinese symbols. The rules specify the manipulations of the symbols purely formally, in terms of syntax, not semantics. So the rule might say: take a squiggle out of basket 1 and put it next to a squoggle from basket 2. Suppose that some other chinese symbols are passed into the room, and you are given futhter rules for passing chinese symbols out the room. Suppose, unknown to you, the symbols passed into the room are called 'questions' and your responses are called answers, by people outside the room. Soon, your responses are indistinguishable from native chinese speakers. there you are locked in your room shuffling symbols and giving answers. On the basis of the situation as it parallels computers, there is no way you could learn chinese simply by manipulating these formal symbols. Now the point of the story is simply this: by virtue of implementing a formal computer from the point of view of an outside observer, you behave exactly as if you understood chinese, but you understand nothing in reality. But if going through the appropriate computer program for understanding CHinese is not enough, then it is not enough to give any other computer an understanding of chinese. Again, the reason for this can be stated simply: a computer has a syntax, but no semantics.

The Governing Vessel is the sea of the yang channels.” Su When The Governing Vessel is the Yang aspect of the “Human Battery.” It starts at the intersection of CV-1 and runs posteriorly to Governing Vessel 1 (GV-1) at the tip of the coccyx bone at the end of the spine. From GV-1 the Governing Vessel ascends the centerline of the body running over the spine to GV-15, which is the point that the head and the spine connect. From GV-15 the Governing Vessel follows the centerline of the head up and over onto the face. It then descends down the centerline of the face until it connects with Conception Vessel at GV-28. Given the yang characteristics of the Governing Vessel it is harder and more resilient to strikes than the softer Conception Vessel. Consider how the body is designed according to Traditional Chinese Medicine and Western Science. The Yang surfaces of the body are the natural shock absorbers of the body. Let us say that someone is going to strike you with a whip. Will you just stand there and take the strike across the front of your body? I doubt it. Your natural defenses will cause you to turn your back to the strike. The strike would fall on the Yang surfaces of the body. Thus allowing you to protect the more vulnerable yin surfaces. This description illustrates the difference between a Yang surface and a Yin surface. The Yang surfaces of the body can take more physical abuse than the Yin surfaces. This should be a major clue to the martial artist. The fact that the body is designed to protect the Yin over the Yang illustrates that attacks to Yin are more traumatic to the body.

Life is one, but consciousness is divided. That is, all of our unconscious bodily functions, such as breathing, digestion, the beating of our hearts, the biochemistry of our metabolism, and so on, are part of a seamless web that does, indeed, include the whole universe. More locally, we are cells in an explosion of protoplasm on this planet that began 3 billion years ago. (This is the key to Dr. Leary’s cryptic epigram, “Your body is 3 billion years old.”) The “body of Buddha,” as Buddhists call it, is, at any moment, in cybernetic contact with each of its parts. This does not involve anything spooky or metaphysical; what I have in mind can be illustrated by the experience of Dr. Ross Ashby, who tried to build an analog computer that would be a model of a generalized animal organism. Dr. Ashby found that such a machine could no more be designed than one could divide by zero in mathematics. It cannot be designed because the feedbacks, the information Bow channels, are not all inside the animal; many are in “the environment.” Dr. Ashby ended by designing his “homeostat,” widely used in biology and cybernetics classes. This is not a model of an animal; it is a model of an-animal-in-an-environment.

Measuring replication rates across different experiments requires that research be reviewed in some fashion. Research reviews can be classified into four types. A type 1 review simply identifies and discusses recent developments in a field, usually focusing on a few exemplar experiments. Such reviews are often found in popular-science magazines such as Scientific American. They are also commonly used in skeptical reviews of psi research because one or two carefully selected exemplars can provide easy targets to pick apart. The type 2 review uses a few research results to highlight or illustrate a new theory or to propose a new theoretical framework for understanding a phenomenon. Again, the review is not designed to be comprehensive but only to illustrate a general theme. Type 3 reviews organize and synthesize knowledge from various areas of research. Such narrative reviews are not comprehensive, because the entire pool of combined studies from many disciplines is typically too large to consider individually. So again, a few exemplars of the “best” studies are used to illustrate the point of the synthesis. Type 4 is the integrative review, or meta-analysis, which is a structured technique for exhaustively analyzing a complete body of experiments. It draws generalizations from a set of observations about each experiment.1 Integration Meta-analysis has been described as “a method of statistical analysis wherein the units of analysis are the results of independent studies, rather than the responses of individual subjects.”2 In a single experiment, the raw data points are typically the participants’ individual responses. In meta-analysis, the raw data points are the results of separate experiments.

Wireframes help you to focus on what matters: the words. To illustrate this, take one of your pages, select all the text, and paste it into a plain text editor. You may be surprised at what you see. (For many websites, this exercise is much more useful than it may sound.) Some pages are so beautifully designed, it’s easy to overlook the words. But the words are what win A/B tests.

The allure of black fashion is undeniable - it’s versatile, elegant, and effortlessly stylish. Whether you’re looking for a sophisticated outfit for a formal event or a casual look for a day out, black fashion staples are the perfect choice.

Whether or not you share Lakeman’s conception of the evils of the urban grid, he does identify that great irony of the American city: a nation that celebrates freedom and weaves liberty into its national myth rarely gives regular people the chance to shape their own communities. Municipal governments, often with the counsel and assistance of land developers, lay down community plans complete with restrictive zoning long before residents arrive on the scene. Residents have no say about what their streets and parks and gathering places will look like. And once they move in, it is illegal for them to tinker with the shape of the public places they share, or, as I have illustrated, to use their homes for anything beyond the dictates of strict zoning bylaws.

Your creation Begins with your thinking, When thoughts are designed you are recreating, All things are created twice. They acquire forms after voyaging through your mind.

Black students at a predominantly white university, for example, might be particularly prone to feel that they don’t fit in or belong at that university, especially if they experience an academic setback, as many students do in their first semester. If so, then an intervention designed to redirect their narratives from “I don’t fit in here” to “Everyone experiences bumps in the road” might increase their sense of belonging and improve their academic performance. To find out, researchers conducted a study with black and white first-year students at a predominantly white university. In the treatment condition, the students received statistics and read interviews with upper-class students indicating that most students worry that they don’t belong when they begin college, but that these worries lessen over time. To reinforce this message, the students wrote a speech illustrating how this lesson applied to them; that is, how their own worries about belonging were likely to be temporary. They delivered this speech in front a video camera, ostensibly so that it could be shown to future students at their school. Participants in the control group underwent the same procedure, except that they learned that social and political attitudes change over the course of one’s college career—they heard nothing about changes in one’s sense of belonging. The entire session lasted only an hour. Yet, as with other story-editing interventions, it had dramatic long-term effects on the black students’ performance and well-being. Those who got the message about belonging, relative to those in the control group, believed they fit in better at college, became more engaged in college academically (by studying more, attending more review sessions, and asking more questions in class), and achieved better grades in the rest of their college careers. Not only that, but on a questionnaire they completed right before they graduated, black students who had received the “belonging” intervention reported that they were in better health, had visited a doctor fewer times, and were happier than did black students in the control group. The “belonging” message had no effect on the white students, because most of them already felt that they fit in at their university.22

In light of the facts, we have to accept that the terms we translated as “dwarf” or “giant” designate families, races of beings cohabitating in the same mythology and even having relations with each other. They do not live each in their own corner, in splendid isolation; they mix with each other—I will provide illustrations of this later—and with humans, and to do so they change size.

this book is intended to be neither an exhaustive commentary on the Gospels, nor a compendium of miscellaneous facts. Rather, the work is designed to be an instructional Guide—an illustrated, authoritative reference work, equally suited as a tool for personal study or as assigned reading in a formal classroom situation.

How come? I think of this as an illustration of what I call “the Iron Law of Marriage,” which says that you can’t be happier than your spouse.

Unistructural Memorize, identify, recognize, count, define, draw, find, label, match, name, quote, recall, recite, order, tell, write, imitate Multistructural Classify, describe, list, report, discuss, illustrate, select, narrate, compute, sequence, outline, separate Relational Apply, integrate, analyse, explain, predict, conclude, summarize (précis), review, argue, transfer, make a plan, characterize, compare, contrast, differentiate, organize, debate, make a case, construct, review and rewrite, examine, translate, paraphrase, solve a problem Extended abstract Theorize, hypothesize, generalize, reflect, generate, create, compose, invent, originate, prove from first principles, make an original case, solve from first principles Table 7.2  Some more ILO verbs from Bloom’s revised taxonomy Remembering Define, describe, draw, find, identify, label, list, match, name, quote, recall, recite, tell, write Understanding Classify, compare, conclude, demonstrate, discuss, exemplify, explain, identify, illustrate, interpret, paraphrase, predict, report Applying Apply, change, choose, compute, dramatize, implement, interview, prepare, produce, role play, select, show, transfer, use Analysing Analyse, characterize, classify, compare, contrast, debate, deconstruct, deduce, differentiate, discriminate, distinguish, examine, organize, outline, relate, research, separate, structure Evaluating Appraise, argue, assess, choose, conclude, critique, decide, evaluate, judge, justify, monitor, predict, prioritize, prove, rank, rate, select Creating Compose, construct, create, design, develop, generate, hypothesize, invent, make, perform, plan, produce

Beyond One-Way ANOVA The approach described in the preceding section is called one-way ANOVA. This scenario is easily generalized to accommodate more than one independent variable. These independent variables are either discrete (called factors) or continuous (called covariates). These approaches are called n-way ANOVA or ANCOVA (the “C” indicates the presence of covariates). Two way ANOVA, for example, allows for testing of the effect of two different independent variables on the dependent variable, as well as the interaction of these two independent variables. An interaction effect between two variables describes the way that variables “work together” to have an effect on the dependent variable. This is perhaps best illustrated by an example. Suppose that an analyst wants to know whether the number of health care information workshops attended, as well as a person’s education, are associated with healthy lifestyle behaviors. Although we can surely theorize how attending health care information workshops and a person’s education can each affect an individual’s healthy lifestyle behaviors, it is also easy to see that the level of education can affect a person’s propensity for attending health care information workshops, as well. Hence, an interaction effect could also exist between these two independent variables (factors). The effects of each independent variable on the dependent variable are called main effects (as distinct from interaction effects). To continue the earlier example, suppose that in addition to population, an analyst also wants to consider a measure of the watershed’s preexisting condition, such as the number of plant and animal species at risk in the watershed. Two-way ANOVA produces the results shown in Table 13.4, using the transformed variable mentioned earlier. The first row, labeled “model,” refers to the combined effects of all main and interaction effects in the model on the dependent variable. This is the global F-test. The “model” row shows that the two main effects and the single interaction effect, when considered together, are significantly associated with changes in the dependent variable (p < .000). However, the results also show a reduced significance level of “population” (now, p = .064), which seems related to the interaction effect (p = .076). Although neither effect is significant at conventional levels, the results do suggest that an interaction effect is present between population and watershed condition (of which the number of at-risk species is an indicator) on watershed wetland loss. Post-hoc tests are only provided separately for each of the independent variables (factors), and the results show the same homogeneous grouping for both of the independent variables. Table 13.4 Two-Way ANOVA Results As we noted earlier, ANOVA is a family of statistical techniques that allow for a broad range of rather complex experimental designs. Complete coverage of these techniques is well beyond the scope of this book, but in general, many of these techniques aim to discern the effect of variables in the presence of other (control) variables. ANOVA is but one approach for addressing control variables. A far more common approach in public policy, economics, political science, and public administration (as well as in many others fields) is multiple regression (see Chapter 15). Many analysts feel that ANOVA and regression are largely equivalent. Historically, the preference for ANOVA stems from its uses in medical and agricultural research, with applications in education and psychology. Finally, the ANOVA approach can be generalized to allow for testing on two or more dependent variables. This approach is called multiple analysis of variance, or MANOVA. Regression-based analysis can also be used for dealing with multiple dependent variables, as mentioned in Chapter 17.

wireframes in tools such as Adobe Illustrator, OmniGraffle and Microsoft Visio. Originally, these

Levels of Design Design is needed at several different levels of detail in a software system. Some design techniques apply at all levels, and some apply at only one or two. Figure 5-2 illustrates the levels. Figure 5-2. The levels of design in a program. The system (1) is first organized into subsystems (2). The subsystems are further divided into classes (3), and the classes are

This focus on humans rather than money is best illustrated by the Apple store concept, which was the first to include the Genius Bar, a children’s play area and other features that critics thought were a waste of time. When the first Apple store designs were announced, Bloomberg reported: “(Steve) Jobs thinks he can do a better job than experienced retailers. Problem is, the numbers don’t add up. I give them two years before they’re turning out the lights on a very painful and expensive mistake.”15 However, after opening, it was obvious that the stores were engaging customers in an even more immersive, brand building experience. Eight years later, Apple’s New York store became the highest grossing retailer on Fifth Avenue.

III. THE REASONS WHY THE GOODNESS OF GOD DOES NOT PRODUCE THAT EFFECT. These are — 1. Ignorance. “Not knowing that the goodness of God leadeth thee to repentance. Ignorance of their fallen state and exposure to Divine wrath; of the worth and necessity of holiness; of the true character of God, that He is as holy and just as He is merciful and gracious; of the dignity of the Redeemer, and of His great love and sufferings: of the end of man’s creation, preservation, and redemption; of the infinite importance of this short span of human life, and how much depends on our rightly improving it, as a state of trial, for eternity. 2. Hardness, or callousness, contracted by sinning against light, and the formation of evil habits (Ephesians 4:18, 19). 3. An impenitent heart, i.e., an inconsiderate, unreflecting, and therefore unrelenting heart. (Joseph Brown.) God’s goodness: its abuse and its design: — 1. It is an instance of Divine condescension that the Lord reasons with men, and asks this question, and others like it (Isaiah 1:5, 55:2; Jeremiah 3:4; Ezekiel 33:11).

This development—moving away from the view that God causes evil (rape, famine, sickness, war), towards a view that such evil is demonic—can be seen much earlier within Judaism in the intertestamental book of Jubilees (ca. 100 BCE) which revises the biblical narratives found in Genesis and the beginning of Exodus. The book of Jubilees takes many passages, which in the Old Testament books are attributed to God, and instead states that these were in fact the work of “Mastema,” the prince of demons. For example, while Exodus says that God killed the firstborn children in Egypt (Exod 11:4), the later book of Jubilees instead attributes this to “the powers of Mastema” which literally means in Hebrew “the powers of Hate” (Jubilees 49:2). This illustrates the shift in thinking that was occurring within Judaism at the time which recognized the obvious moral difficulty in attributing acts of evil to God. We can see a similar revisionism as well in the canonical books of the Old Testament itself. 2 Samuel describes God telling David to take a census, and then punishing him for it: “Again the anger of the Lord burned against Israel, and he incited David against them, saying, ‘Go and take a census of Israel and Judah’” (2 Sam 24:1). David then subsequently recognizes that this was a sin: “David was conscience-stricken after he had counted the fighting men, and he said to the Lord, ‘I have sinned greatly in what I have done’” (v. 10). God then punishes David for this: “So the Lord sent a plague on Israel from that morning until the end of the time designated, and seventy thousand of the people from Dan to Beersheba died” (v. 15). This obviously paints a morally problematic picture of God, which is revised in the parallel account in the later book of 1 Chronicles, which instead states, “Satan rose up against Israel and incited David to take a census of Israel” (1 Chron 21:1). Instead of God deceiving David and inciting him to sin, this is now presented as the work of Satan.

Several principles are illustrated by this experience. The value of a program intended to reduce injuries is not necessarily a function of the good intentions of the program's proponents. Skill or behavior change programs can have unintended harmful effects and those effects are often found only by well-designed research. This is particularly true of programs that have the potential to increase exposure to hazards. Once a program becomes institutionalized, it is difficult to remove it no matter how ineffective or harmful its consequences.    A major barrier to the scientific evaluation of programs is the reluctance of those who develop, advocate or profit from programs to have them evaluated objectively. In some cases, their investment in the programs is only psychological, but in others it is economic.

In flight from intellectual heaviness, [he] arrives at intelligent weightlessness. Every notion is flipped this way and that; the answer to every question is yes and no; the proliferating examples from all the arts...overwhelm the observations that they are designed to illustrate; the general impression in one of uncontrollable articulateness. [He] does not think his thoughts; he convenes them. There is not a sign of struggle anywhere.

Non-goblins are strongly urged to avoid Goblintown at all costs. There are parts we recommend goblins do not even venture into unless part of a highly trained and well armed cram. If one still feels the urge to visit Goblintown, we recommend seeking counseling to eliminate the suicidal tendencies. Should this fail or not be desirable, we suggest using one of the many fine Euthanasia Houses our world has to offer. (See Euthanasia Houses, Suicide Assistants.) Not only will they strive to make the experience pleasant, but they will beautify your corpse and deliver it intact to your next of kin or designated recipient, along with a valid proof of death, allowing your affairs to be put in order. Goblintown has no such guarantees, and the odds of a corpse leaving intact are minimal. However, there is an excellent chance of your head being made into a warning decoration. (See illustrations.)”    -A Visitor’s Guide to Traven, 144th Edition

Students didn't even read books anymore, thought Arthur. They dispensed with design and layout and cover art and illustrations and reduced reading to nothing but a stream of text in whatever font and size they chose. Reading without books, thought Arthur, was like playing cricket without dressing in white. It could be done, but why?

Everyone comes into the world with a specific profile and purpose. Profiles tell you about major life themes that you will encounter, and they illustrate how your personality interacts with the world as you

If I live...I will live unafraid...I will live so all can see, I am not ashamed of who I am or what I'm designed to be!" -The Great Mephisto