Implementation Best Quotes

Power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.

One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. Love is identified with a resignation of power and power with a denial of love. What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

We must make the building of a free society once more an intellectual adventure, a deed of courage.... Unless we can make the philosophic foundations of a free society once more a living intellectual issue, and its implementation a task which challenges the ingenuity and imagination of our liveliest minds, the prospects of freedom are indeed dark. But if we can regain that belief in the power of ideas which was the mark of liberalism at its best, the battle is not lost.

The meaning of life differs from man to man, from day to day, from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person's life at a given moment. To put the question in general terms would be to the question posed to a chess champion: "Tell me, Master, what is the best move in the world?" There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one's opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone's task is as unique as is his specific opportunity to implement it. As each situation in life represents a challenge to man and presents a problem for him to solve, the question of the meaning of life may actually be reversed. Ultimately, man should not ask what the meaning of life is, but rather he must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible.

Implementing best practice is copying yesterday, innovation is inventing tomorrow.

Inequality of wealth and incomes is an essential feature of the market economy. It is the implement that makes the consumers supreme in giving them the power to force all those engaged in production to comply with their orders. It forces all those engaged in production to the utmost exertion in the service of the consumers. It makes competition work. He who best serves the consumers profits most and accumulates riches.

I doubt whether a doctor can answer this question in general terms. For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it.

If you aim to be the best then it's essential to evolve constantly, learn from past mistakes, look for new opportunities and have the flexibility to implement improved processes and solutions along the way.

The world is changing. No matter what any of us is shopping for, we can find good products, good services, good solutions. We want to enjoy the experience of using those products, those services. This firm doesn't have a lock on brilliance. Your prospective clients can find that elsewhere. They want to enjoy the experience of implementing a brilliant solution in collegial and congenial partnership with teh people who brought it to them.

Real life, however, is very different from school sums. There is usually more than one answer. Some answers are much better than others: they cost less, are more reliable or are more easy to implement. There is no reason at all for supposing that the first answer has to be the best one.

In the nineteenth century the Industrial Revolution created new conditions and problems that none of the existing social, economic, and political models could cope with. Feudalism, monarchism, and traditional religions were not adapted to managing industrial metropolises, millions of uprooted workers, or the constantly changing nature of the modern economy. Consequently, humankind had to develop completely new models—liberal democracies, communist dictatorships, and fascist regimes—and it took more than a century of terrible wars and revolutions to experiment with these models, separate the wheat from the chaff, and implement the best solutions. Child labor in Dickensian coal mines, the First World War, and the Great Ukrainian Famine of 1932–33 constituted just a small part of the tuition fees humankind had to pay.

It is obvious that the concept of truth has become suspect. Of course it is correct that is has been much abused. Intolerance and cruelty have occurred in the name of truth. To that extent people are afraid when someone says, "This is the truth", or even "I have the truth". We never have it, at best is has us. No one will dispute that one must be careful and cautious in claiming the truth. But simply to dismiss it as unattainable is really destructive. (...) We must have the courage to dare to say: Yes, man must seek the truth; he is capable of truth. It goes without saying that truth requires criteria for verification and falsification. It must always be accompanied by tolerance, also. But then truth also points out to us those constant values which have made mankind great. That is why the humility to recognize the truth and to accept it as a standard has to be relearned and practiced again. The truth comes to rule, not through violence, but rather through its own power; this is the central theme of John's Gospel: When brought before Pilate, Jesus professes that he himself is The Truth and the witness to the truth. He does not defend the truth with legions but rather makes it visible through his Passion and thereby also implements it.

Create your environment from your best innate tenacity. Always embrace the abundance of an inspirational mentality. Eliminate distractions, clutter, and work from a place of brightness. Create a winning, uplifting, vibrant, courageous action to implement!

What doesn’t work in the box 1. Trying to change others 2. Doing my best to “cope” with others 3. Leaving 4. Communicating 5. Implementing new skills or techniques

What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

Failure is only implemented when you fear that you have not done your best, which stems from being a perfectionist, which also results in procrastinating with the decision-making process.

The effects of high optimism on decision making are, at best, a mixed blessing, but the contribution of optimism to good implementation is certainly positive. The main benefit of optimism is resilience in the face of setbacks.

Don’t accept contingency fees or “pay for performance”; you’re not a trained animal act. Variables are often outside your control, and besides, you’re being paid for your best advice. It’s up to the client to implement it effectively.

In the market economy the consumers are supreme. Consumers determine, by their buying or abstention from buying, what should be produced, by whom and how, of what quality and in what quantity. The entrepreneurs, capitalists, and landowners who fail to satisfy in the best possible and cheapest way the most urgent of the not yet satisfied wishes of the consumers are forced to go out of business and forfeit their preferred position. In business offices and in laboratories the keenest minds are busy fructifying the most complex achievements of scientific research for the production of ever better implements and gadgets for people who have no inkling of the scientific theories that make the fabrication of such things possible. The bigger an enterprise is, the more it is forced to adjust its production activities to the changing whims and fancies of the masses, its masters. The fundamental principle of capitalism is mass production to supply the masses. It is the patronage of the masses that makes enterprises grow into bigness. The common man is supreme in the market economy. He is the customer “who is always right.

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. Love is identified with a resignation of power and power with a denial of love. What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

People change their behavior and thinking not because they are “told to be different” but when the conditions are present that require and empower them to figure out what to do and to act on a plan. Try giving teenagers a lot of advice and see if it changes behavior. They probably don’t look at you and say, “Gee, Dad, or Mom, thanks for explaining reality to me. Now I will run out and do it.” But if you provide context—by listening, sharing information and positive examples, setting expectations and consequences, creating a healthy emotional climate, and challenging them to do their best—they will figure it out and implement it. That is a lot better than just “telling them what to do.

Though my own knowledge is limited and my experience is also very poor, I have tried my best to help you understand the full breadth of the Buddha’s teaching. Please implement whatever in these pages appears to be helpful. If you follow another religion, please adopt whatever might assist you. If you do not think it would be helpful, just leave it alone.

A visitor from Mars could easily pick out civilized nations. They have the best implements of war.

Strong executive commitment is a success factor for implementing Scrum, and management can best demonstrate their support of the transformation through their actions.

The best big idea is only going to be as good as its implementation.

Politics means implementation of the best ideas for the society in the path of wellbeing and progress.

Power, properly understood, is the ability to achieve purpose. It is the strength required to bring about social, political, or economic changes. In this sense power is not only desirable but necessary in order to implement the demands of love and justice. One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. Love is identified with a resignation of power and power with a denial of love. What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

Your choices become your directions the moment you start to implement them. When you make choices and you don’t implement them, your choices may be the best ever, but the most useless.

I went on steadily trying to 'find out how to'; but I wrote two or three novels without feeling that I had made much progress. It was not until I wrote "Ethan Frome" that I suddenly felt the artisan's full control of his implements. When "Ethan Frome" first appeared I was severely criticized by the reviewers for what was considered the clumsy structure of the tale. I had pondered long on this structure, had felt its peculiar difficulties, and possible awkwardness, but could think of no alternative which would serve as well in the given case: and though I am far from thinking "Ethan Frome" my best novel, and am bored and even exasperated when I am told that it is, I am still sure that its structure is not its weak point.

Whether in their policy of religious tolerance, devising a universal alphabet, maintaining relay stations, playing games, or printing almanacs, money, or astronomy charts, the rulers of the Mongol Empire displayed a persistent universalism. Because they had no system of their own to impose upon their subjects, they were willing to adopt and combine systems from everywhere. Without deep cultural preferences in these areas, the Mongols implemented pragmatic rather than ideological solutions. They searched for what worked best; and when they found it, they spread it to other countries. They did not have to worry whether their astronomy agreed with the precepts of the Bible, that their standards of writing followed the classical principles taught by the mandarins of China, or that Muslim imams disapproved of their printing and painting. The Mongols had the power, at least temporarily, to impose new international systems of technology, agriculture, and knowledge that superseded the predilections or prejudices of any single civilization; and in so doing, they broke the monopoly on thought exercised by local elites.

Some settlers began with no implements but an ax. In conversation, the subject of axes--their ideal weight, their proper helves--was more popular than politics or religion. A man who made good axes, who knew the secrets of tempering the steel and getting the center of gravity right, received the celebrity of an artist and might act accordingly. The best ax maker in southern Indiana was "a dissolute, drunken genius, named Richardson." Men who really knew how to chop became famous, too. An ax blow requires the same timing of weight shift and wrist action as a golf swing, and as in golf those who where good at it taught others; sometimes all the men in one district learned their stroke from the same axman extraordinaire. A good stroke had a "sweetness" similar to the sound of a well-struck golf or tennis ball, and gave a satisfaction which moved the work along.

Settlers in isolated regions of the countryside had risen up against the unpopular whiskey tax Washington had implemented three years earlier in 1791. Since then, the insurrection had swelled into a debate over the nation’s soul. The question of how to best tax whiskey would partially determine how to organize a loose collection of isolated areas into a nation. Would big business or small be the guiding force? The rebellion threatened the young nation’s sovereignty, and because Washington had speculatively invested in frontier property, it also threatened his personal fortune.

For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it.

In an attempt to develop a tool to help organizations begin to identify these errors, the Institute for Healthcare Improvement (IHI) developed a global trigger tool (GTT).9 Briefly, the GTT provides a standard methodology for reviewing patient records for triggers, or indicators, of potential adverse events.

A great idea that excites your organization but not your customer creates no value. A great idea that you cannot implement is a theoretical dream. And a great idea that you implement, but which the competition implements better, is at best a disadvantaged effort and at worst a waste of both time and resources.

Normally, when the petitions from the citizens reached the Public-1 Section, for twenty petitions to get a decision, it used to take seven days, but after the implementation of e-governance it took only five hours to clear forty petitions. I hope one can see such systems in many more state and central government offices.

You do not simply, mindlessly, implement the best practices. You have to think deeply about your condition. If the “best practice” seems like a useful countermeasure for your problem, you should learn from the best practice; however, what may have worked in some other place may not work for you without adjustment and even further improvement.

I don’t know if our people ever stopped to think about the fact that the men with whom they had these allegedly in-depth conversations might have the equivalent of a third-grade education, at best. They knew their city, yes, but they didn’t have the education to implement any of the grandiose ideas that we were proposing. They never came to fruition anyway, at least not during our time in Iraq.

He gave subordinates input into key decisions, implementing the ideas that made sense, while making it clear that he had the final authority. He wasn’t concerned with getting credit or even with being in charge; he simply assigned work to those who could perform it best. This meant delegating some of his most interesting, meaningful, and important tasks—work that other leaders would have kept for themselves.

Many of us in healthcare entered the profession because we wanted to help, heal, and serve. At our core, we have compassion, empathy, and a drive to help people live their best lives. Recognizing and implementing actions to prevent patient and employee harm has the greatest potential effect on the quality of care delivered in our health care system, just as preventative care and wellness efforts slow or stop the progression of disease.

The label “jack-of-all-trades but master of none” is normally meant to be derogatory, implying that the labelee lacks the focus to really dive into a subject and master it. But, when your online shopping application is on the fritz and you’re losing orders by the hundreds as each hour passes, it’s the jack-of-all-trades who not only knows how the application’s code works but can also do low-level UNIX debugging of your web server processes, analyze your RDBMS’s configuration for potential performance bottlenecks, and check your network’s router configuration for hard-to-find problems. And, more important, after finding the problem, the jack-of-all-trades can quickly make architecture and design decisions, implement code fixes, and deploy a new fixed system to production. In this scenario, the manufacturing scenario seems quaint at best and critically flawed at worst.

The best answer to this puzzle is that the real surprise was that such a pure and focused strategy was actually implemented. Most complex organizations spread rather than concentrate resources, acting to placate and pay off internal and external interests. Thus, we are surprised when a complex organization, such as Apple or the U.S. Army, actually focuses its actions. Not because of secrecy, but because good strategy itself is unexpected.

But in the case of this commander, says Grant, people respected not just his formal authority, but also the way he led: by supporting his employees’ efforts to take the initiative. He gave subordinates input into key decisions, implementing the ideas that made sense, while making it clear that he had the final authority. He wasn’t concerned with getting credit or even with being in charge; he simply assigned work to those who could perform it best.

Becker later came to the starting realization on his deathbed: that people’s immortality projects were actually the problem, not the solution; that rather than attempting t implement, often through lethal force, their conceptual self across the world, people should question their conceptual self and become more comfortable with the reality of their own death. Becker called this “the bitter antidote”, and struggled with reconciling it himself as he stared down his own demise. While death is bad, it is inevitable. Therefore, we should not avoid this realization , but rather come to terms with it as best we can. Because once we become comfortable with the fact of our own death - the root terror, the underlying anxiety motivating all of life’s frivolous ambitions - we can then choose our values more freely, unrestrained by the illogical quest for immortality, and freed from dangerous dogmatic views.

I have been giving the best of my advice to this project since 1975. At first I was extremely hopeful. The original objectives of the language included reliability, readability of programs, formality of language definition, and even simplicity. Gradually these objectives have been sacrificed in favor of power, supposedly achieved by a plethora of features and notational conventions, many of them unnecessary and some of them, like exception handling, even dangerous. ... It is not too late! I believe that by careful pruning of the ADA language, it is still possible to select a very powerful subset that would be reliable and efficient in implementation and safe and economic in use. The sponsors of the language have declared unequivocally, however, that there shall be no subsets. This is the strangest paradox of the whole strange project. If you want a language with no subsets, you must make it small.

Indians only needed so many implements and decorations. If a tribe drove three hundred buffalo over a cliff, they wouldn’t feel obligated to make twenty-four hundred buffalo-hoof spoons and six hundred buffalo-horn charcoal carriers. Rather, they might just take the meat and hides from the best-looking female buffalo, those that weren’t too smashed up or buried under other buffalo. That might be all they touched. After all, their time and energy had value, just as ours does.

An economically weakened and isolationist America will call into question the Pax Americana, whereby the United States oversees international peace and security, and thus expose the world to the unpredictable whims and values of nondemocratic powers. These are not the solutions the world needs. Creating sustainable economic growth in the twenty-first century requires no less than aggressively retooling history’s greatest engine of growth, democratic capitalism itself. This requires a clear-eyed assessment of how ineffective the system is in its current state, politically as well as economically—and then implementing the repairs that will yield better outcomes. Too much is at stake for us to remain wedded to the status quo. The ominous rise of protectionism and nationalism throughout the world portend that the global economy and community are eroding already. The only way forward is to preserve the best of liberal democratic capitalism and to repair the worst. We cannot cling to past practices and old ideologies simply for their own sake. Doing nothing is no choice at all.

...a large segment of our population appears to have moved, in its cultural beliefs, to the use of an "ideal" measuring implement, based particularly on the individual's self-assessment of what "one's life should be like," e.g., essentially symptom free. This has moved us radically away from the reality of the human condition in which most of us have some nagging physical and mental symptoms for much of our lives. If one looks at history, developing countries, the poor, or soldiers (engaged in a highly stressful, physically and psychologically demanding and always potentially dangerous profession), this reality is clear. One recognizes that such culturally espoused ideal states of health are at best illusory. Life is filled with traumas, fears, apprehensions, hunger, aches, pains, illnesses, failures, unfulfilling work, and memories of pain. It is balanced by moments of happiness and pleasure, memories of positive events, doing one's duty, and enduring. The evolutionary history of our species is one in which those individuals who have survived to continue the human line have done so in the face of extreme violence, hunger, drought, flood, diseases, and war.

Hitler’s style of leadership functioned precisely because of the readiness of all his subordinates to accept his unique standing in the party, and their belief that such eccentricities of behaviour had simply to be taken on board in someone they saw as a political genius. ‘He always needs people who can translate his ideologies into reality so that they can be implemented,’ Pfeffer is reported as stating. Hitler’s way was, in fact, not to hand out streams of orders to shape important political decisions. Where possible, he avoided decisions. Rather, he laid out – often in his diffuse and opinionated fashion – his ideas at length and repeatedly. These provided the general guidelines and direction for policy-making. Others had to interpret from his comments how they thought he wanted them to act and ‘work towards’ his distant objectives. ‘If they could all work in this way,’ Hitler was reported as stating from time to time, ‘if they could all strive with firm, conscious tenacity towards a common, distant goal, then the ultimate goal must one day be achieved. That mistakes will be made is human. It is a pity. But that will be overcome if a common goal is constantly adopted as a guideline.’ This instinctive way of operating, embedded in Hitler’s social-Darwinist approach, not only unleashed ferocious competition among those in the party – later in the state – trying to reach the ‘correct’ interpretation of Hitler’s intentions. It also meant that Hitler, the unchallenged fount of ideological orthodoxy by this time, could always side with those who had come out on top in the relentless struggle going on below him, with those who had best proven that they were following the ‘right guidelines’. And since only Hitler could determine this, his power position was massively enhanced.

In the nineteenth century the Industrial Revolution created new conditions and problems that none of the existing social, economic, and political models could cope with. Feudalism, monarchism, and traditional religions were not adapted to managing industrial metropolises, millions of uprooted workers, or the constantly changing nature of the modern economy. Consequently, humankind had to develop completely new models—liberal democracies, communist dictatorships, and fascist regimes—and it took more than a century of terrible wars and revolutions to experiment with these models, separate the wheat from the chaff, and implement the best solutions.

I know what the problem is.” Curran pulled his shoulders back and flexed, warming up a little. I stole a glance. He had decided to fight in jeans and an old black T-shirt, from which he’d torn the sleeves. Probably his workout shirt. His biceps were carved, the muscle defined and built by countless exertions, neither too bulky nor too lean. Perfect. Kissing him might make me guilty of catastrophically bad judgment, but at least nobody could fault my taste. The trick was not to kiss him again. Once could be an accident; twice was trouble. “You said something?” I arched an eyebrow at him. Nonchalance—best camouflage for drooling. Both the werebison and the swordsman looked ready to charge: the muscles of their legs tense, leaning forward slightly on their toes. They seemed to be terribly sure that we would stay in one place and wait for them. Curran was looking at their legs, too. They must be expecting a distraction from the lamia. She sat cocooned in magic, holding on with both hands as it strained on its leash. “I said, I know why you’re afraid to fight with me.” “And why is that?” If he flexed again, I’d have to implement emergency measures. Maybe I could kick some sand at him or something. Hard to look hot brushing sand out of your eyes. “You want me.” Oh boy. “You can’t resist my subtle charm, so you’re afraid you’re going to make a spectacle out of yourself.” “You know what? Don’t talk to me.

THE 11 COMMANDMENTS FOR WISE BOSSES Have strong opinions and weakly held beliefs. Do not treat others as if they are idiots. Listen attentively to your people; don’t just pretend to hear what they say. Ask a lot of good questions. Ask others for help and gratefully accept their assistance. Do not hesitate to say, ‘I don’t know’. Forgive people when they fail, remember the lessons, and teach them to everyone. Fight as if you are right, and listen as if you are wrong. Do not hold grudges after losing an argument. Instead, help the victors implement their ideas with all your might. Know your foibles and flaws, and work with people who correct and compensate for your weaknesses. Express gratitude to your people.

If you could have a gigantic billboard anywhere with anything on it, what would it say and why? “Discipline equals freedom.” Everyone wants freedom. We want to be physically free and mentally free. We want to be financially free and we want more free time. But where does that freedom come from? How do we get it? The answer is the opposite of freedom. The answer is discipline. You want more free time? Follow a more disciplined time-management system. You want financial freedom? Implement long-term financial discipline in your life. Do you want to be physically free to move how you want, and to be free from many health issues caused by poor lifestyle choices? Then you have to have the discipline to eat healthy food and consistently work out. We all want freedom. Discipline is the only way to get it. What is one of the best or most worthwhile investments you’ve ever made? Ever since I have had a home with a garage, I have had a gym in my garage. It is one of the most important factors in allowing me to work out every day regardless of the chaos and mayhem life delivers. The convenience of being able to work out any time, without packing a gym bag, driving, parking, changing, then waiting for equipment . . . The home gym is there for you. No driving. No parking. No little locker to cram your gear into. In your home gym, you never wait for equipment. It is waiting for you. Always. And, perhaps most important: You can listen to whatever music you want, as loud as you want. GET SOME.

In the nineteenth century the Industrial Revolution created new conditions and problems that none of the existing social, economic and political models could cope with. Feudalism, monarchism and traditional religions were not adapted to managing industrial metropolises, millions of uprooted workers, or the constantly changing nature of the modern economy. Consequently humankind had to develop completely new models – liberal democracies, communist dictatorships and fascist regimes – and it took more than a century of terrible wars and revolutions to experiment with these models, separate the wheat from the chaff, and implement the best solutions. Child labour in Dickensian coal mines, the First World War and the Great Ukrainian Famine of 1932–3 constituted just a small part of the tuition fees humankind paid.

In the wider context, there is an ongoing shift from industrial economies to knowledge economies and creative economies, from manufacturing-based processes to information-based and idea-based processes, and from international trade agreements and restrictions to increasingly competitive market challenges from emerging and expanding economies worldwide. In terms of design, this impact is apparent in the evolution of design debates: from ‘style and aesthetics’ to a means of improving products, services, innovation processes and operational efficiencies. The focus of design is now on improving customer services and experiences, and creating better efficiencies and waste reduction strategies in both the private and public sectors. It is inevitable that how design is managed in this shifting context will also change.

THE 12 COMMANDMENTS OF BOSSES’ DIRTY WORK How to Implement Tough Decisions in Effective and Humane Ways Do not delay painful decisions and actions; hoping the problem will go away or that someone else will do your dirty work rarely is an effective path. Assume that you are clueless, or at least have only a dim understanding, of how people judge you and the dirty work that you do. Implement tough decisions as well as you can – even if they strike you as wrong or misguided. Or get out of the way and let someone else do it. Do everything possible to communicate to all who will be affected how distressing events will unfold, so they can predict when bad things will (and will not) happen to them. Explain early and often why the dirty work is necessary. Look for ways to give employees influence over how painful changes happen to them, even when it is impossible to change what will happen to them. Never humiliate, belittle, or bad-mouth people who are the targets of your dirty work. Ask yourself and fellow bosses to seriously consider if the dirty work is really necessary before implementing it. Just because all your competitors do it, or you have always done it in the past, does not mean it is wise right now. Do not bullshit or lie to employees, as doing so can destroy their loyalty and confidence, along with your reputation. Keep your big mouth shut. Divulging sensitive or confidential information can harm employees, your organization, and you, too. Refrain from doing mean-spirited things to exact personal revenge against employees who resist or object to your dirty work. Do not attempt dirty work if you lack the power to do it right, no matter how necessary it may seem.

In Drive, Daniel H. Pink is clear on the three drivers that actually motivate people: autonomy, mastery, and purpose. If someone is constantly on the receiving end of advice, with no option to share their own ideas, their autonomy and mastery certainly decline, and most likely their purpose too. Being told what to do—even with the best of intentions—signals that the advice-receiver is not really here for their ability to think, but only for their ability to implement someone else’s ideas. They certainly do not feel encouraged to bring their best self to work, to bring their creativity and commitment and competency, to assume leadership and try something new. If you lead these people, you now find yourself with an over-dependent team, a group that come to you for everything and seem to have traded in their self-sufficiency and autonomy.

For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it.

The history of the two halves of post-war Europe cannot be told in isolation from one another. The legacy of the Second World War—and the pre-war decades and the war before that—forced upon the governments and peoples of east and west Europe alike some hard choices about how best to order their affairs so as to avoid any return to the past. One option—to pursue the radical agenda of the popular front movements of the 1930s—was initially very popular in both parts of Europe (a reminder that 1945 was never quite the fresh start that it sometimes appears). In eastern Europe some sort of radical transformation was unavoidable. There could be no possibility of returning to the discredited past. What, then, would replace it? Communism may have been the wrong solution, but the dilemma to which it was responding was real enough. In the West the prospect of radical change was smoothed away, not least thanks to American aid (and pressure). The appeal of the popular-front agenda—and of Communism—faded: both were prescriptions for hard times and in the West, at least after 1952, the times were no longer so hard. And so, in the decades that followed, the uncertainties of the immediate post-war years were forgotten. But the possibility that things might take a different turn—indeed, the likelihood that they would take a different turn—had seemed very real in 1945; it was to head off a return of the old demons (unemployment, Fascism, German militarism, war, revolution) that western Europe took the new path with which we are now familiar. Post-national, welfare-state, cooperative, pacific Europe was not born of the optimistic, ambitious, forward-looking project imagined in fond retrospect by today’s Euro-idealists. It was the insecure child of anxiety. Shadowed by history, its leaders implemented social reforms and built new institutions as a prophylactic, to keep the past at bay.

After the plates are removed by the silent and swift waiting staff, General Çiller leans forward and says across the table to Güney, ‘What’s this I’m reading in Hürriyet about Strasbourg breaking up the nation?’ ‘It’s not breaking up the nation. It’s a French motion to implement European Regional Directive 8182 which calls for a Kurdish Regional Parliament.’ ‘And that’s not breaking up the nation?’ General Çiller throws up his hands in exasperation. He’s a big, square man, the model of the military, but he moves freely and lightly ‘The French prancing all over the legacy of Atatürk? What do you think, Mr Sarioğlu?’ The trap could not be any more obvious but Ayşe sees Adnan straighten his tie, the code for, Trust me, I know what I’m doing, ‘What I think about the legacy of Atatürk, General? Let it go. I don’t care. The age of Atatürk is over.’ Guests stiffen around the table, breath subtly indrawn; social gasps. This is heresy. People have been shot down in the streets of Istanbul for less. Adnan commands every eye. ‘Atatürk was father of the nation, unquestionably. No Atatürk, no Turkey. But, at some point every child has to leave his father. You have to stand on your own two feet and find out if you’re a man. We’re like kids that go on about how great their dads are; my dad’s the strongest, the best wrestler, the fastest driver, the biggest moustache. And when someone squares up to us, or calls us a name or even looks at us squinty, we run back shouting ‘I’ll get my dad, I’ll get my dad!’ At some point; we have to grow up. If you’ll pardon the expression, the balls have to drop. We talk the talk mighty fine: great nation, proud people, global union of the noble Turkic races, all that stuff. There’s no one like us for talking ourselves up. And then the EU says, All right, prove it. The door’s open, in you come; sit down, be one of us. Move out of the family home; move in with the other guys. Step out from the shadow of the Father of the Nation. ‘And do you know what the European Union shows us about ourselves? We’re all those things we say we are. They weren’t lies, they weren’t boasts. We’re good. We’re big. We’re a powerhouse. We’ve got an economy that goes all the way to the South China Sea. We’ve got energy and ideas and talent - look at the stuff that’s coming out of those tin-shed business parks in the nano sector and the synthetic biology start-ups. Turkish. All Turkish. That’s the legacy of Atatürk. It doesn’t matter if the Kurds have their own Parliament or the French make everyone stand in Taksim Square and apologize to the Armenians. We’re the legacy of Atatürk. Turkey is the people. Atatürk’s done his job. He can crumble into dust now. The kid’s come right. The kid’s come very right. That’s why I believe the EU’s the best thing that’s ever happened to us because it’s finally taught us how to be Turks.’ General Çiller beats a fist on the table, sending the cutlery leaping. ‘By God, by God; that’s a bold thing to say but you’re exactly right.

Power, properly understood, is the ability to achieve purpose. It is the strength required to bring about social, political or economic changes. In this sense power is not only desirable but necessary in order to implement the demands of love and justice. One of the greatest problems of history is that the concepts of love and power are usually contrasted as polar opposites. Love is identified with a resignation of power and power with a denial of love. It was this misinterpretation that caused Nietzsche, the philosopher of the “will to power,” to reject the Christian concept of love. It was this same misinterpretation which induced Christian theologians to reject Nietzsche’s philosophy of the “will to power” in the name of the Christian idea of love. What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.

We’ve lost our way” is how another manifesto author, Andrew Hunt, put it in a 2015 essay titled “The Failure of Agile.” Hunt tells me the word agile has become “meaningless at best,” having been hijacked by “scads of vocal agile zealots” who had no idea what they were talking about. Agile has split into various camps and methodologies, with names like Large-Scale Scrum (LeSS) and Disciplined Agile Delivery (DAD). The worst flavor, Hunt tells me, is Scaled Agile Framework, or SAFe, which he and some other original manifesto authors jokingly call Shitty Agile for Enterprise. “It’s a disaster,” Hunt tells me. “I have a few consultant friends who are making big bucks cleaning up failed SAFe implementations.” SAFe is the hellspawn brainchild of a company called Scaled Agile Inc., a bunch of mad scientists whose approach consists of a nightmare world of rules and charts and configurations. SAFe itself comes in multiple configurations, which you can find on the Scaled Agile website. Each one is an abomination of corporate complexity and Rube Goldberg-esque interdependencies.

The reason [James Clerk] Maxwell's Demon cannot exist is that it does take resources to perform an act of discrimination. We imagine computation is free, but it never is. The very act of choosing which particle is cold or hot itself becomes an energy drain and a source of waste heat. The principle is also known as "no free lunch." We do our best to implement Maxwell's Demon whenever we manipulate reality with our technologies, but we can never do so perfectly; we certainly can't get ahead of the game, which is known as entropy. All the air conditioners in a city emit heat that makes the city hotter overall. While you can implement what seems to be a Maxwell's Demon if you don't look too far or too closely, in the big picture you always lose more than you gain. Every bit in a computer is a wannabe Maxwell's Demon, separating the state of "one" from the state of "zero" for a while, at a cost. A computer on a network can also act like a wannabe demon if it tries to sort data from networked people into one or the other side of some imaginary door, while pretending there is no cost or risk involved.

For the meaning of life differs from man to man, from day to day and from hour to hour. What matters, therefore, is not the meaning of life in general but rather the specific meaning of a person’s life at a given moment. To put the question in general terms would be comparable to the question posed to a chess champion: “Tell me, Master, what is the best move in the world?” There simply is no such thing as the best or even a good move apart from a particular situation in a game and the particular personality of one’s opponent. The same holds for human existence. One should not search for an abstract meaning of life. Everyone has his own specific vocation or mission in life to carry out a concrete assignment which demands fulfillment. Therein he cannot be replaced, nor can his life be repeated. Thus, everyone’s task is as unique as is his specific opportunity to implement it. As each situation in life represents a challenge to man and presents a problem for him to solve, the question of the meaning of life may actually be reversed. Ultimately, man should not ask what the meaning of his life is, but rather he must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible. Thus, logotherapy sees in responsibleness the very essence of human existence.

Weekly Check-Ins Instead of focusing on your anxiety all the time, try scheduling a weekly check-in session with yourself. Clients who have been coming to sessions weekly often just put that same day and time aside. Instead of meeting with me, they meet with themselves. You can do the same. Pick a time and place that will work for you to do your weekly check-in. Start a notebook (or use the note-taking app on your phone) in which you can record things you might want to address during your weekly check-in. When it comes time for your check-in, use the list as your agenda. If you have lots of issues that come up during the week and end up with a long agenda, just pick the one or two that seem most important to work through. This process will allow you to take some time to focus on any anxiety-driven issues that occurred during the week that you didn’t get a chance to deal with as they happened or where you tried something but it didn’t seem to do the trick. Remember to include behavioral traps, like overworking or avoidance coping, if these have occurred during the week. For each issue, go back to what seems like the most relevant chapter and try a solution from that chapter. For example, if you noticed yourself ruminating about a problem but didn’t take problem-solving action (meaning you didn’t move from thinking about the problem to taking a behavioral action), you might try defining your problem, generating a list of your best three to six options for moving forward with that problem, picking one option, and planning when and where you’re going to implement that solution.

Some moral philosophers try to thread a boundary across this treacherous landscape by equating personhood with cognitive traits that humans happen to possess. These include an ability to reflect upon oneself as a continuous locus of consciousness, to form and savor plans for the future, to dread death, and to express a choice not to die. At first glance the boundary is appealing because it puts humans on one side and animals and conceptuses on the other. But it also implies that nothing is wrong with killing unwanted newborns, the senile, and the mentally handicapped, who lack the qualifying traits. Almost no one is willing to accept a criterion with those implications. There is no solution to these dilemmas, because they arise out of a fundamental incommensurability: between our intuitive psychology, with its all-or-none concept of a person or soul, and the brute facts of biology, which tell us that the human brain evolved gradually, develops gradually, and can die gradually. And that means that moral conundrums such as abortion, euthanasia, and animal rights will never be resolved in a decisive and intuitively satisfying way. This does not mean that no policy is defensible and that the whole matter should be left to personal taste, political power, or religious dogma. As the bioethicist Ronald Green has pointed out, it just means we have to reconceptualize the problem: from finding a boundary in nature to choosing a boundary that best trades off the conflicting goods and evils for each policy dilemma. We should make decisions in each case that can be practically implemented, that maximize happiness, and that minimize current and future suffering.

what was good for survival and reproduction in the African savannah a million years ago does not necessarily make for responsible behavior on twenty-first-century motorways. Distracted, angry, and anxious human drivers kill more than a million people in traffic accidents every year. We can send all our philosophers, prophets, and priests to preach ethics to these drivers, but on the road, mammalian emotions and savannah instincts will still take over. Consequently, seminarians in a rush will ignore people in distress, and drivers in a crisis will run over hapless pedestrians. This disjunction between the seminary and the road is one of the biggest practical problems in ethics. Immanuel Kant, John Stuart Mill, and John Rawls can sit in some cozy university hall and discuss theoretical ethical problems for days—but would their conclusions actually be implemented by stressed-out drivers caught in a split-second emergency? Perhaps Michael Schumacher—the Formula One champion who is sometimes hailed as the best driver in history—had the ability to think about philosophy while racing a car, but most of us aren’t Schumacher. Computer algorithms, however, have not been shaped by natural selection, and they have neither emotions nor gut instincts. Therefore in moments of crisis they could follow ethical guidelines much better than humans—provided we find a way to code ethics in precise numbers and statistics. If we could teach Kant, Mill, and Rawls to write code, they would be able to program the self-driving car in their cozy laboratory and be certain that the car would follow their commandments on the highway. In effect, every car would be driven by Michael Schumacher and Immanuel Kant rolled into one.

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Harvard’s Theodore Levitt states the case as well as anyone else: The trouble with much of the advice business gets today about the need to be more vigorously creative is that its advocates often fail to distinguish between creativity and innovation. Creativity is thinking up new things. Innovation is doing new things…. A powerful new idea can kick around unused in a company for years, not because its merits are not recognized, but because nobody has assumed the responsibility for converting it from words into action. Ideas are useless unless used. The proof of their value is only in their implementation. Until then, they are in limbo. If you talk to the people who work for you, you’ll discover that there is no shortage of creativity or creative people in American business. The shortage is of innovators. All too often, people believe that creativity automatically leads to innovation. It doesn’t. Creative people tend to pass the responsibility for getting down to brass tacks to others. They are the bottleneck. They make none of the right kind of effort to help their ideas get a hearing and a try…. The fact that you can put a dozen inexperienced people in a room and conduct a brainstorming session that produces exciting new ideas shows how little relative importance ideas themselves have…. Idea men constantly pepper everybody with proposals and memorandums that are just brief enough to get attention, to intrigue and sustain interest — but too short to include any responsible suggestions for implementation. The scarce people are the ones who have the know-how, energy, daring, and staying power to implement ideas…. Since business is a “get-things-done” institution, creativity without action-oriented follow-through is a barren form of behavior. In a sense, it is irresponsible.

As strangeness becomes the new normal, your past experiences, as well as the past experiences of the whole of humanity, will become less reliable guides. Humans as individuals and humankind as a whole will increasingly have to deal with things nobody ever encountered before, such as super-intelligent machines, engineered bodies, algorithms that can manipulate your emotions with uncanny precision, rapid man-made climate cataclysms and the need to change your profession every decade. What is the right thing to do when confronting a completely unprecedented situation? How should you act when you are flooded by enormous amounts of information and there is absolutely no way you can absorb and analyse it all? How to live in a world where profound uncertainty is not a bug, but a feature? To survive and flourish in such a world, you will need a lot of mental flexibility and great reserves of emotional balance. You will have to repeatedly let go of some of what you know best, and feel at home with the unknown. Unfortunately, teaching kids to embrace the unknown and to keep their mental balance is far more difficult than teaching them an equation in physics or the causes of the First World War. You cannot learn resilience by reading a book or listening to a lecture. The teachers themselves usually lack the mental flexibility that the twenty-first century demands, for they themselves are the product of the old educational system. The Industrial Revolution has bequeathed us the production-line theory of education. In the middle of town there is a large concrete building divided into many identical rooms, each room equipped with rows of desks and chairs. At the sound of a bell, you go to one of these rooms together with thirty other kids who were all born the same year as you. Every hour some grown-up walks in, and starts talking. They are all paid to do so by the government. One of them tells you about the shape of the earth, another tells you about the human past, and a third tells you about the human body. It is easy to laugh at this model, and almost everybody agrees that no matter its past achievements, it is now bankrupt. But so far we haven’t created a viable alternative. Certainly not a scaleable alternative that can be implemented in rural Mexico rather than just in upmarket California suburbs.

As I write this, I know there are countless mysteries about the future of business that we’ve yet to unravel. That’s a process that will never end. When it comes to customer success, however, I have achieved absolute clarity on four points. First, technology will never stop evolving. In the years to come, machine learning and artificial intelligence will probably make or break your business. Success will involve using these tools to understand your customers like never before so that you can deliver more intelligent, personalized experiences. The second point is this: We’ve never had a better set of tools to help meet every possible standard of success, whether it’s finding a better way to match investment opportunities with interested clients, or making customers feel thrilled about the experience of renovating their home. The third point is that customer success depends on every stakeholder. By that I mean employees who feel engaged and responsible and are growing their careers in an environment that allows them to do their best work—and this applies to all employees, from the interns to the CEO. The same goes for partners working to design and implement customer solutions, as well as our communities, which provide the schools, hospitals, parks, and other facilities to support us all. The fourth and most important point is this: The gap between what customers really want from businesses and what’s actually possible is vanishing rapidly. And that’s going to change everything. The future isn’t about learning to be better at doing what we already do, it’s about how far we can stretch the boundaries of our imagination. The ability to produce success stories that weren’t possible a few years ago, to help customers thrive in dramatic new ways—that is going to become a driver of growth for any successful company. I believe we’re entering a new age in which customers will increasingly expect miracles from you. If you don’t value putting the customer at the center of everything you do, then you are going to fall behind. Whether you make cars, solar panels, television programs, or anything else, untold opportunities exist. Every company should invest in helping its customers find new destinations, and in blazing new trails to reach them. To do so, we have to resist the urge to make quick, marginal improvements and spend more time listening deeply to what customers really want, even if they’re not fully aware of it yet. In the end, it’s a matter of accepting that your success is inextricably linked to theirs.

One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum. In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path. From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages. As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind. I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.

the varieties of models for how inflation might have been implemented seem much less worth recording, for we know that at best one of the variants now under discussion can be on the right track, and the record suggests there will be more to consider.

here’s the genuine thoughtfulness and deep consideration for sake of truth and meaningful understanding. There’s the recognition that if there were simple answers, we’d have already implemented simple solutions – and that not being the case, people have to work hard to discover the best - imperfect but with iteration ever-less flawed - courses of action and forget the pedantic and simple-minded debate points that so often mar discussions that should lead to progress.

We believe that we should openly and aggressively present our best ideas, programs, strategies, tactics and plans to the working class and to our communities in open forums, discussions, town halls, assemblies and other deliberative spaces, and debate them out in a principled democratic fashion to allow the working class and our communities to decide for themselves whether they make sense and are worth pursuing and implementing.

Finally, I gave the following nine suggestions which will enable our judicial system to administer timely justice to our citizens. 1) Judges and members of the bar should consider how to limit the number of adjournments being sought. 2) E-judiciary must be implemented in our courts. 3) Cases should be classified and grouped according to their facts and relevant laws. 4) Experts in specialized branches of law such as military law, service matters, taxation and cyber law should be appointed as judges. 5) The quality of legal education in all our universities should be improved on the pattern of law schools. 6) An exemplary penalty should be imposed on those seeking undue adjournments and initiating frivolous litigation. 7) Judges of high courts and district courts may follow the suggested model for the Supreme Court and enhance the number of cases decided by them by voluntarily working extra hours on working days and Saturdays. 8) ‘Multi sessions in courts’ should be instituted, with staggered timings, to enhance capacity utilization with additional manpower and an empowered management structure. 9) A National Litigation Pendency Clearance Mission should be created for a two-year operation for time-bound clearance of pending cases.

it is essential for the nation to implement the e-governance process fast. While doing this, we must also have a quantitative measure of the impact of e-governance on our society. Every year, we must be able to measure the number of people who have been touched by the benefits of e-governance.

Some of the key accomplishments of the executive system have been the time-bound realization of the metro railway system in Delhi; the successful, though partial, implementation of e-governance models in certain states, bringing about substantial transparency in the system; a working model of the railway reservation system; the virtual university initiatives of the three 150-year-old universities of the country, namely Madras, Calcutta and Mumbai; and the healthcare services provided through the Yeshaswini scheme. Innovative monitoring systems for electrical energy generation and distribution, leading to the reduction of losses and pilferage, have made a few state electricity boards profitable institutions.

No country has so far implemented an e-governance system for over one billion people. Therefore, it is a big challenge for us.

We need the implementation of the Smart Waterways Grid across India to harness 1,500 BCM of floodwater and connect the rivers and catchment areas as a single plane. The grid will receive 1,500 BCM of floodwater and act as a water grid so that water can be released to any deficient place and replenished during flood. It would act as a 15,000 kilometres-long national reservoir. It would be able to provide drinking water to 600 million people, irrigation to 150 million acres of land, and generate 60,000 MW of power. Due to ground water recharge, it would also save 4,000 MW of power. Each state can implement this mission with an outlay of approximately 50,000 crores with annual budgetary support, central government assistance, public-private consortia and with support from the World Bank in a BOOT (Build, Operate, Own and Transfer) based PPP model and this can be realized within 2020. Apart from this, an Integrated Water Resource Management system is also required to revive water bodies and tanks and build farm ponds and checkdams across India as well as increase irrigation infrastructure and groundwater potential, thereby enhancing the safe drinking water resources of the nation.

He was also a more astute politician than even his admirers realized. During his rise to power, he constructed his own base as an independent candidate not beholden to the oil interests in Southern California. For party loyalty, he substituted personal connections to the state’s two most important (and quite conservative) publishers—Joe Knowland in Oakland, and Harry Chandler in Los Angeles. At the very least, these friendships helped neutralize papers that might otherwise have rejected his increasingly liberal agenda. He was a distinguished governor of California. The state was growing by as many as ten thousand new residents a week, and the pressures on the state’s schools, roads, and its water resources were enormous. Facing that challenge had made him tough-minded and pragmatic about government, its limits, and how best it could benefit ordinary people. He was both an optimist and an activist: If he did not exactly bring an ideology to the Court, then he brought the faith of someone who had seen personally what government could and should do to ameliorate the lives of ordinary people. That the great figures on the bench had so much more judicial experience—Black with sixteen years of service on the Court, Frankfurter and Douglas with fourteen each, and Jackson with twelve—did not daunt him. As he saw it, they knew more about the law, but he knew more about the consequences of the law and its effect on ordinary citizens. His law clerk, Earl Pollock, said years later that there were three things that mattered to Earl Warren: The first was the concept of equality; the second was education; and the third was the right of young people to a decent life. He had spent a lifetime refining his view of the role of government, and he came to the Court ready to implement it.

I’d like to start a worldwide movement to implement practices of culturally appropriate Life Honoring Celebrations. Not to replace funerals but to augment them. Personally, I think it’s impractical at best and pointless at worst to sing somebody’s praises when they’re dead. Perhaps saying lovely things about them at funerals helps us mourn. Saying the same things to them while alive may give us a jumpstart on that mourning. But why not use their dying as an opportunity to grow ourselves, to bring us into closer proximity with the reality of death, to face our fears and step willfully into our deepest hearts to speak the truth of what someone means to us? Why not tell them when they’re alive? Why not let them see some of the difference they made in the world around them? Even the most troubled and maligned person usually has positively impacted somebody. No matter how difficult anyone’s life has been they usually create some ripples of positive change. And I believe that every person longs to know that. We long to see it. To know that our existence does not all come to naught in the end. That efforts large and small have impacts seen and unseen. It serves each of us to have tangible proof of this before we pass. Life Honoring Celebrations should be every human’s birthright. Thank goodness Tracy got to receive hers. Just in time.

Second, install accountability software on your computer and phone. This software is inexpensive, is available from many different sources, and either blocks objectionable websites or records your Internet activity and sends it to someone of your choosing. It’s best to use software that does both. You also should implement filtering and monitoring strategies for your router—not just for your individual devices.

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)

Option 3: Confirming signs related to the promise of what will be done to the nations. In incantations seeking to rid a person of the consequences of offense, the torch and oven are two in a series of objects that can serve as confirmatory signs. This same incantation series also occasionally speaks of the person who is swearing an oath in connection with their participation in the incantation as holding an implement of light and/or heat. The strength of this option is that it fits best the context of land promise. The problem is that it offers little connection to the cutting up of the animals. The parts of the animals would refer to the nations to be dispossessed. The only example of ritual participants passing between the pieces of several cut-up animals occurs in a Hittite military ritual. In response to their army’s defeat, several animals are cut in half (goat, puppy, piglet—as well as a human), and the army passes through the parts on their way to sprinkling themselves with water from the river to purify themselves; the idea is that this will ensure a better outcome next time. As with Achan’s story in Jos 7, they fear that some offense of the soldiers has caused them to be defeated. The obvious problem is that the context of the Hittite ritual has no similarity to the context in Ge 15. In summary, the torch and censer figure frequently in a variety of Mesopotamian ritual contexts, and multiple examples can be found of rituals that involve passing through the pieces of a single animal—but these two elements never occur together. There are plenty of examples of oaths with division of animals, but never passing through the pieces. There are plenty of examples with self-curse, but never by a deity. It is therefore difficult to combine all of the elements from the context of Ge 15 into a bona fide ritual assemblage. The context refers to a “covenant” (15:18), and therefore an oath (by Yahweh) could easily be involved. If there is purification, it would have to be purification of the ritual or its setting, for neither Abram nor Yahweh require purification. Since the pieces cannot represent self-curse, the only other ready option is that they represent the nations, but it is hard to imagine in that case what the force of the ritual is. ◆

Within an organization, design opportunities can be found in the company’s name or brand, its mission statement, its corporate strategy (the overall objectives of the company), its business strategy (the department-level objectives that support the corporate strategy), or its operational strategy (project-level objectives).

Great bosses avoid burdening their people. They invent, borrow, and implement ways to reduce the mental and emotional load they heap on followers.

The Bakery Consultancy Services can understand the shortcomings which are plaguing your business, create viable plans to surpass them, and implement them to fuel your bakery business.

You and your lieutenants need to embrace the principle of “Owning Your Own Space.” Under this principle, all employees in a large company view themselves as the owners of a small business. I’ll show you later exactly how to implement this principle, but here’s the gist of it: after setting clear goals for a project, give your employees broad discretion to decide how best to achieve these goals—and then get out of their way. This creates the right environment for your employees to do their best work, and it frees up time for you to focus on your highest Objectives and Targets.

Literature and practice refer to various other frameworks made up of three to seven or even more steps, but fundamentally they all share the same mindset (Best, 2006; Mager, 2009; Miettinen & Koivisto, 2009). The wording also varies: identify-build-measure (Engine, 2009), insight-idea-prototyping-delivery (live|work, 2009), discovering-concepting-designing-building-implementing (Designthinkers, 2009), to highlight just a few. When

or opposite of the word

People who have best business ideas and business. People who are talented and skilled. The reason they are not making it or doing well Is not because they are unfortunate or have bad luck, but it is because they don't understand time when implementing what they have.

Locum Pharmacist Salary UK Quality Locum Solutions with best Locum Pharmacist Salary UK offers Locum Pharmacist jobs. If you need to your career in pharmacy? Then, examine and implement for the Locum Pharmacist jobs. applications@qualityls.co.uk 10 Watergate Row, Chester CH1 2LD UK Phone: 01244 555133

A leader’s checklist for planning should include the following: • Analyze the mission. —Understand higher headquarters’ mission, Commander’s Intent, and endstate (the goal). —Identify and state your own Commander’s Intent and endstate for the specific mission. • Identify personnel, assets, resources, and time available. • Decentralize the planning process. —Empower key leaders within the team to analyze possible courses of action. • Determine a specific course of action. —Lean toward selecting the simplest course of action. —Focus efforts on the best course of action. • Empower key leaders to develop the plan for the selected course of action. • Plan for likely contingencies through each phase of the operation. • Mitigate risks that can be controlled as much as possible. • Delegate portions of the plan and brief to key junior leaders. —Stand back and be the tactical genius. • Continually check and question the plan against emerging information to ensure it still fits the situation. • Brief the plan to all participants and supporting assets. —Emphasize Commander’s Intent. —Ask questions and engage in discussion and interaction with the team to ensure they understand. • Conduct post-operational debrief after execution. —Analyze lessons learned and implement them in future planning.

She was an intelligent and honest woman who knew what she was... and she was no beauty. Her attractions were moderate at best, and that was only if one completely discounted the current feminine ideal. She was short, and while on some days she could be described as voluptuous, on others she was most definitely plump. Her hair was a reddish-brown, wildly chaotic mass of curls- hateful curls that successfully defied any substance or implement used to straighten them. Oh, she had nice skin with no pockmarks or blemishes, and her eyes had once been described as "fine" by some well-meaning friend of the family. But they were plain gray eyes, with no shade of green or blue to enliven them.

Comes a point when even the best of doctors is helpless... It makes more sense to keep metabolic diseases at bay, through prevention. And, that’s where individual involvement in implementing effective lifestyle changes assumes importance.

Implementation is a difficult task and requires niche competence to deal with people. In real life we have to deal with Humans, Creation of ALLAH, and to learn this competence, sometimes, requires our life … So I wish everyone best of luck for this continuous task and Hats Off to those who are experts.

The very first thing a conjuror must procure is a conjuring-wand—an implement that is always supposed by the audience to be for show only; and for such they must always be made to think it is. It is, however, an absolutely indispensable article, both to beginner and proficient, as it serves as an auxiliary to the concealment of any article in the hand, as will be explained hereafter. For the present, all the learner has to do is to procure a round stick of ebony, about 18in. long, fitted with ivory, silver, or brass ferrules (not caps) countersunk at each end; and to trust to me to its being necessary. It is best to have the wand made to suit the taste, as those sold at conjuring-shops are invariably too short. Any walking-stick manufacturer will make it.