Importance Of Representation Quotes

The problem is, it's just not enough to live according to the rules. Sure, you manage to live according to the rules. Sometimes it's tight, extremely tight, but on the whole you manage it. Your tax papers are up to date. Your bills paid on time. You never go out without your identity card (and the special little wallet for your Visa!). Yet you haven’t any friends. The rules are complex, multiform. There’s the shopping that needs doing out of working hours, the automatic dispensers where money has to be got (and where you so often have to wait). Above all there are the different payments you must make to the organizations that run different aspects of your life. You can fall ill into the bargain, which involves costs, and more formalities. Nevertheless, some free time remains. What’s to be done? How do you use your time? In dedicating yourself to helping people? But basically other people don’t interest you. Listening to records? That used to be a solution, but as the years go by you have to say that music moves you less and less. Taken in its widest sense, a spot of do-it-yourself can be a way out. But the fact is that nothing can halt the ever-increasing recurrence of those moments when your total isolation, the sensation of an all-consuming emptiness, the foreboding that your existence is nearing a painful and definitive end all combine to plunge you into a state of real suffering. And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world! You too, you took an interest in the world. That was long ago. I want you to cast your mind back to then. The domain of the rules was no longer enough for you; you were unable to live any longer in the domain of the rules; so you had to enter into the domain of the struggle. I ask you to go back to that precise moment. It was long ago, no? Cast your mind back: the water was cold.

the idea of representation is important. And I think the world of gaming needs people from all walks of life to speak up and represent the positive side of what we love. Because, let’s be real: gaming’s reputation is NOT good in that area right now.

The important thing to understand about American history, wrote Mr. Ibis, in his leather-bound journal, is that it is fictional, a charcoal-sketched simplicity for the children, or the easily bored. For the most part it is uninspected, unimagined, unthought, a representation of the thing, and not the thing itself.

This may feel true for every era, but I believe I am living in a time where disabled people are more visible than ever before. And yet while representation is exciting and important, it is not enough. I want and expect more. We all should expect more. We all deserve more.

[Author's Note:] When I was sixteen, two of my cousins were brutally raped by four strangers and thrown off a bridge in St. Louis, Missouri. My brother was beaten and also forced off the bridge. I wrote about that horrible crime in my first book, my memoir, A Rip in Heaven. Because that crime and the subsequent writing of the book were both formative experience in my life, I became a person who is always, automatically, more interested in stories about victims than perpetrators. I'm interested in characters who suffer inconceivable hardship, in people who manage to triumph over extraordinary trauma. Characters like Lydia and Soledad. I'm less interested in the violent, macho stories of gangsters and law enforcement. Or in any case, I think the world has enough stories like those. Some fiction set in the world of the cartels and narcotraficantes is compelling and important - I read much of it during my early research. Those novels provide readers with an understanding of the origins of the some of the violence to our south. But the depiction of that violence can feed into some of the worst stereotypes about Mexico. So I saw an opening for a novel that would press a little more intimately into those stories, to imagine people on the flip side of that prevailing narrative. Regular people like me. How would I manage if I lived in a place that began to collapse around me? If my children were in danger, how far would I go to save them? I wanted to write about women, whose stories are often overlooked.

How has it happened that we’ve lost sight of this ancient woman shaman and what she represents? For despite the proof of language and artifacts, despite pictorial representations, ethnographic narratives, and eyewitness accounts, the importance—no, the primacy—of women in shamanic traditions has been obscured and denied.

The ruby is meant to represent a drop of blood. It is the symbolic representation of the way of the primary edict. It means only one thing and everything. Cut. Once committed to the fight, cut. Everything else is secondary. Cut. That is your duty, your purpose, your hunger. There is no rule more important, no commitment that overrides that one. Cut. The lines are a portrayal of the dance. Cut from the void, not from bewilderment. Cut the enemy as quickly and directly as possible. Cut with certainty. Cut decisively, resolutely. Cut into his strength. Flow through the gap in his guard. Cut him. Cut him down utterly. Don’t allow him a breath. Crush him. Cut him without mercy to the depths of his spirit. It’s the balance of life: death. It is the dance with death.

Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw. It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.

Our past is a fictional representation, and the only thing we can be even somewhat sure of is what is happening now. It encourages us to live in the moment and not to place too much importance on our past. It forces us to accept that the best time of our lives, and our memory, is right now. And

But unruliness – in its many manifestations, small and large, in action, in representation, in language – feels more important, more necessary, than ever.

(...) this is where having representation really helped, if only to remind you that someone liked your work, thought it important or at the very least beautiful (...)

Perhaps the most important single step in the whole history of writing was the Sumerians’ introduction of phonetic representation, initially by writing an abstract noun (which could not be readily drawn as a picture) by means of the sign for a depictable noun that had the same phonetic pronunciation. For instance, it’s easy to draw a recognizable picture of arrow, hard to draw a recognizable picture of life, but both are pronounced ti in Sumerian, so a picture of an arrow came to mean either arrow or life. The resulting ambiguity was resolved by the addition of a silent sign called a determinative, to indicate the category of nouns to which the intended object belonged. Linguists term this decisive innovation, which also underlies puns today, the rebus principle.

This is... an attempt to find some of the important fault lines in the narrative of "recorded history"--the points where people with access to the technology decided that *this* was how recordings should sound, and *this* is what it means to make a record. Ultimately, this is the story of what it means to make a recording of music--a *representation* of music--and declare it to be music itself.

...But if we are to say anything important, if fiction is to stay relevant and vibrant, then we have to ask the right questions. All art fails if it is asked to be representative—the purpose of fiction is not to replace life anymore than it is meant to support some political movement or ideology. All fiction reinscribes the problematic past in terms of the present, and, if it is significant at all, reckons with it instead of simply making it palatable or pretty. What aesthetic is adequate to the Holocaust, or to the recent tragedy in Haiti? Narrative is not exculpatory—it is in fact about culpability, about recognizing human suffering and responsibility, and so examining what is true in us and about us. If we’re to say anything important, we require an art less facile, and editors willing to seek it.

My desire for a physical representation of my father’s love led to me pursuing parental relationships with all kinds of authority figures I came into contact with. They weren’t all aware of their parental status, but they were all important to me. Combined with my mother, they made up the perfect parental figures: proud of me, hard on me, and charmed by me. They were my Danny Tanners, Carl Winslows, and Aunt Beckys.

—Mais, quelle que soit l'importance de l'événement, dès qu'il est écrit sur le papier, il ne fait plus qu'une ou deux lignes. "Mes yeux ne voyaient plus" ou "je n'avais plus un sou", il suffit d'une dizaine ou d'une vingtaine de lettres de l'alphabet. C'est pourquoi, quand on calligraphie des autobiographies, il arrive qu'on soit soulagé. On se dit que ce n'est pas la peine de trop réfléchir à tout ce qui se passe dans le monde.

Although visibility helps redress a representational inequality, it does nothing on its own to achieve redistributive justice. This is a larger, more complex and ultimately more important fight, one whose aim is to reallocate resources to the most vulnerable trans communities in their struggle to resist state violence (like police harassment, imprisonment, or deportation), poverty and dispossession, and achieve better labour conditions.

I find that most people serve practical needs. They have an understanding of the difference between meaning and relevance. And at some level my mind is more interested in meaning than in relevance. That is similar to the mind of an artist. The arts are not life. They are not serving life. The arts are the cuckoo child of life. Because the meaning of life is to eat. You know, life is evolution and evolution is about eating. It's pretty gross if you think about it. Evolution is about getting eaten by monsters. Don't go into the desert and perish there, because it's going to be a waste. If you're lucky the monsters that eat you are your own children. And eventually the search for evolution will, if evolution reaches its global optimum, it will be the perfect devourer. The thing that is able to digest anything and turn it into structure to sustain and perpetuate itself, for long as the local puddle of negentropy is available. And in a way we are yeast. Everything we do, all the complexity that we create, all the structures we build, is to erect some surfaces on which to out compete other kinds of yeast. And if you realize this you can try to get behind this and I think the solution to this is fascism. Fascism is a mode of organization of society in which the individual is a cell in the superorganism and the value of the individual is exactly the contribution to the superorganism. And when the contribution is negative then the superorganism kills it in order to be fitter in the competition against other superorganisms. And it's totally brutal. I don't like fascism because it's going to kill a lot of minds I like. And the arts is slightly different. It's a mutation that is arguably not completely adaptive. It's one where people fall in love with the loss function. Where you think that your mental representation is the intrinsically important thing. That you try to capture a conscious state for its own sake, because you think that matters. The true artist in my view is somebody who captures conscious states and that's the only reason why they eat. So you eat to make art. And another person makes art to eat. And these are of course the ends of a spectrum and the truth is often somewhere in the middle, but in a way there is this fundamental distinction. And there are in some sense the true scientists which are trying to figure out something about the universe. They are trying to reflect it. And it's an artistic process in a way. It's an attempt to be a reflection to this universe. You see there is this amazing vast darkness which is the universe. There's all these iterations of patterns, but mostly there is nothing interesting happening in these patterns. It's a giant fractal and most of it is just boring. And at a brief moment in the evolution of the universe there are planetary surfaces and negentropy gradients that allow for the creation of structure and then there are some brief flashes of consciousness in all this vast darkness. And these brief flashes of consciousness can reflect the universe and maybe even figure out what it is. It's the only chance that we have. Right? This is amazing. Why not do this? Life is short. This is the thing we can do.

Only by the aid of language does reason bring about its most important achievements, namely the harmonious and consistent action of several individuals, the planned cooperation of many thousands, civilization, the State; and then, science, the storing up of previous experience, the summarizing into one concept of what is common, the communication of truth, the spreading of error, thoughts and poems, dogmas and superstitions. The animal learns to know death only when he dies, but man consciously draws every hour nearer his death; and at times this makes life a precarious business, even to the man who has not already recognized this character of constant annihilation in the whole of life itself.

Words, language and representation of meaning are an important aspect of reflective practice. Slips of the tongue, dream interpretations and the whole idea of a 'talking cure' rests on our capacity to reflect on what is (or is not) said.

I examined it cautiously. On the opposite side of the chain from the wolf, there now hung a brilliant heart-shaped crystal. It was cut in a million facets, so that even in the subdued light shining from the lamp, it sparkled. I inhaled in a low gasp..." "But I thought it was a good representation,' he continued. 'It's hard and cold.' He laughed. 'And it throws rainbows in the sunlight.' 'You forgot the most important similarity,' I murmured. 'It's beautiful.' 'My heart is just as silent,' he mused. 'And it, too, is yours.

If women really are practically interchangeable with men, because there is hardly any difference, why would it be important to strive for equal representation in a presidential cabinet? The distinction becomes something equivalent to hair color. Would fairness demand an equal number of blondes and brunettes in government?

The point is rather that, so far as Wittgenstein can see, Pascal offers a description of a certain state of affairs without genuinely submitting to the constraints which the endeavor to provide an accurate representation of reality imposes. Her fault is not that she fails to get things right, but that she is not even trying.

The post-anthropocentric shift away from the hierarchical relations that had privileged ‘Man’ requires a form of estrangement and a radical repositioning on the part of the subject. The best method to accomplish this is through the strategy of de-familiarization or critical distance from the dominant vision of the subject. Dis-identification involves the loss of familiar habits of thought and representation in order to pave the way for creative alternatives. Deleuze would call it an active ‘deterritorialization’. Race and post-colonial theories have also made important contributions to the methodology and the political strategy of de-familiarization (Gilroy, 2005).

In a rule-based society, we often choose efficiency over value, but, while rules-based governance systems may often serve well the values of fairness and representation, their seeming efficiency hides a deep and important flaw: We often rely on rules when they are not, in fact, the most efficient or effective solution to getting the result that we desire.

For years, the New Right has had little political representation and been treated as beneath notice by the mainstream press. This is no longer an option, especially in a social media world. Its members are smart, they are organized, and, most importantly, they do have a very coherent worldview. Illiterately tweeting “YOUR RACIST” over and over at one’s enemies is not enough to silence millions of people.

Perhaps it is true that a representation of only the female side of things - which tends to be one long protest and complaint rather than the portrayal of a full and substantive existence - is limited. But an equally relevant question, one much less frequently asked, is: Is it more limited than the prevailing male view of things, which when not taken as absolute truth - is at least seen as "serious," relevant and important?

To understand this, it is important to consider the second condition that facilitates the activation of populist sentiments among the population: elite unresponsiveness. In many western European countries the established parties have prioritized responsibility over representation and have countered the consequent loss of public support by forming political cartels, often with the explicit argument to keep populist parties out of power.

As lawyers, our first responsibility is, of course, to see that the legal profession provides adequate representation for all people in our society. I would suggest there is no subject which is more important to the legal profession, that is more important to this nation, than & the realization of the ideal of equal justice under law for all. RICHARD NIXON, IN HIS SPEECH TO THE NATIONAL LEGAL AID AND DEFENDER ASSOCIATION (OCTOBER 1962) [E]very

How much more would I have longed for and needed to see myself in my books if I’d been disabled, gay, black, non-Christian or something else outside the mainstream message? By this time – the mid-1980s – writers’ and publishers’ consciousnesses of matters of sex, race and representation had started to be raised. The first wave of concern had come in the 1960s and 70s, mainly – or perhaps just most successfully – over the matter of heroines. There were some. But not many. And certainly not enough of the right – feisty, non-domestic, un-Meg Marchish – sort. Efforts needed to be made to overcome the teeny imbalance caused by 300 years of unreflecting patriarchal history. It’s this memory that convinces me of the importance of role models and the rightness of including (or as critics of the practice call it, ‘crowbarring in’) a wide variety of characters with different backgrounds, orientations and everything else into children’s books. If it seems – hell, even if it IS – slightly effortful at times, I suspect that the benefits (even though by their very nature as explosions of inward delight, wordless recognition, relief, succour, sustenance, those benefits are largely hidden) vastly outweigh the alleged cons. And I’m never quite sure what the cons are supposed to be anyway. Criticisms usually boil down to some variant of ‘I am used to A! B makes me uncomfortable! O, take the nasty B away!’ Which really isn’t good enough.

And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world!

Again, it is important to stress that this belief is not necessarily a consciously chosen one. It is a deeply hidden, unconscious aspect of white supremacy that is hardly ever spoken about but practiced in daily life without even thinking about it. The reality is that you have been conditioned since you were a child to believe in white superiority through the way your history was taught, through the way race was talked about, and through the way students of color were treated differently from you. You have been educated by institutions that have taught white superiority through curricula that favor a white-biased narrative, through the lack of representation of BIPOC, and through the way these institutions handled acts of racism. You have been conditioned by media that continues to reinforce white superiority through an overrepresentation of celebrities and leaders who look like you, through the cultural appropriation of BIPOC fashion, language, and customs, and through the narrative of the white savior.

He leaned forward, his voice softening. “I get that representation, identity, and history are important, but when you hold on too tightly to something, any fault becomes a fault line, the very thing the world will use to bring you down.” He paused, his gaze shifting between Regina and me. “Whatever happens in this archaeological battle of sexes, the fact remains that the world is unfair, and I give you my word that history, whatever it may be, won’t stop me from being your ally and trying to fix, not the past we can’t control, but the present.

The ascent of the soul through love, which Plato describes in the Phaedrus, is symbolized in the figure of Aphrodite Urania, and this was the Venus painted by Botticelli, who was incidentally an ardent Platonist, and member of the Platonist circle around Pico della Mirandola. Botticelli’s Venus is not erotic: she is a vision of heavenly beauty, a visitation from other and higher spheres, and a call to transcendence. Indeed, she is self-evidently both the ancestor and the descendant of the Virgins of Fra Filippo Lippi: the ancestor in her pre-Christian meaning, the descendant in absorbing all that had been achieved through the artistic representation of the Virgin Mary as the symbol of untainted flesh. The post-Renaissance rehabilitation of sexual desire laid the foundations for a genuinely erotic art, an art that would display the human being as both subject and object of desire, but also as a free individual whose desire is a favour consciously bestowed. But this rehabilitation of sex leads us to raise what has become one of the most important questions confronting art and the criticism of art in our time: that of the difference, if there is one, between erotic art and pornography. Art can be erotic and also beautiful, like a Titian Venus. But it cannot be beautiful and also pornographic—so we believe, at least. And it is important to see why. In distinguishing the erotic and the pornographic we are really distinguishing two kinds of interest: interest in the embodied person and interest in the body—and, in the sense that I intend, these interests are incompatible. (See the discussion in Chapter 2.) Normal desire is an inter-personal emotion. Its aim is a free and mutual surrender, which is also a uniting of two individuals, of you and me—through our bodies, certainly, but not merely as our bodies. Normal desire is a person to person response, one that seeks the selfhood that it gives. Objects can be substituted for each other, subjects not. Subjects, as Kant persuasively argued, are free individuals; their non-substitutability belongs to what they essentially are. Pornography, like slavery, is a denial of the human subject, a way of negating the moral demand that free beings must treat each other as ends in themselves.

The man who makes a success of an important venture never wails for the crowd. He strikes out for himself. It takes nerve, it takes a great lot of grit; but the man that succeeds has both. Anyone can fail. The public admires the man who has enough confidence in himself to take a chance. These chances are the main things after all. The man who tries to succeed must expect to be criticized. Nothing important was ever done but the greater number consulted previously doubted the possibility. Success is the accomplishment of that which most people think can't be done.

Orthodoxy and orthopraxy are both important and are both things that Jesus spoke to, but I no longer believe that either of these things belongs in the center of our circles. I think that spot should be reserved for the exact representation of love: Jesus. By erasing my central pursuit of orthodoxy and orthopraxy and replacing it with Jesus, the essence of love, I realized that perhaps Jesus was inviting us to pursue something even better than right thinking or right doing: he was inviting us to pursue a heart that is constantly increasing in is capacity to love.

As one leading Supreme Court scholar, Sanford Levinson, has noted, Supreme Court cases necessarily deal only with the “litigated Constitution,” those provisions that are open to interpretation and become fodder for lawyers and judges. At the same time, the “hard-wired Constitution,” structural elements of great significance like the over-representation of small states in the United States Senate, remain beyond the reach of any court. “The fixation on the litigated Constitution,” Levinson writes, leads people to “overestimate the importance of courts and judges, for good and for ill.

we compared a sampling of successful and unsuccessful fairy tales in the famous Brothers Grimm collection. Successful (widely known) fairy tales, such as Cinderella and Little Red Riding Hood, had just two or three counterintuitive violations. Unsuccessful ones (have you heard of the Donkey Lettuce?) had none, or in other cases, quite the opposite—they had far too many violations. Successful counterintuitive representations and stories were also likely to generate emotional responses, like fear, and encouraged additional inferences.25 These kinds of memory biases play an important role in religious belief.26 The extraordinary agents endemic to religions appear to possess a particularly evocative set of abilities not shared by ordinary beings. They can be invisible; they can see things from afar; they can move through physical objects. This minimal counterintuitiveness is memorable, giving these concepts an advantage in cultural transmission. These departures from common sense are systematic but not radical enough to rupture meaning completely. As Sperber has put it, these minimal counterintuitions are relevant mysteries: they are closely connected to background knowledge, but do not admit to a final interpretation.

Adam and Eve, placed in the garden of Eden, find themselves forbidden to eat of “the tree of the knowledge of good and evil” (Genesis 2:17). Catholic theologians believe this “knowledge” forbidden by Elohim-Yahweh is neither omniscience nor moral discernment, but the ability to decide what is good or evil. Jewish theology is more subtle. The “tree” of the knowledge is interpreted as the representation of a world where good and evil “are in a combined state,” where there is no absolute Good and Evil. In other words, the “tree” is a foreshadowing of the real world we live in, a world where nothing is absolutely clear cut, where moral imperatives are tied to human values, and where everything of any greatness and importance always takes place beyond good and evil. Furthermore, in the Hebrew tradition “to eat” means “to assimilate.” To eat of the tree of knowledge of good and evil is therefore to personally enter this real world where human initiative “combines” good and evil. Adam’s transgression, from which all the others are derived, is clearly “that of autonomy,” accordingly, as emphasized by Eisenberg and Abecassis, this would be “the desire to conduct his own history alone in according to his own desire and his own word or law.

The effort to eliminate the formative role of the mind, making the artifact more important than the artificer, reduces mystery to absurdity; and that affirmation of absurdity is the life-heresy of the present generation. This reductionism turns at last into the drooling blankness of 'Waiting for Godot' or 'Krapp's Last Tape,' with their representation of boredom and tedium as the inevitable climax of human existence. This in itself is a sardonic final commentary on the mechanical world picture, the power system, and the subjective non-values derived from them. For a technology that denies reality to the subjective life cannot claim any human value for even its own highest products.

The representative system diffuses such a body of knowledge throughout a nation, on the subject of government, as to explode ignorance and preclude imposition. The craft of courts cannot be acted on that ground. There is no place for mystery; nowhere for it to begin. Those who are not in the representation, know as much of the nature of business as those who are. An affectation of mysterious importance would there be scouted. nations can have no secrets; and the secrets of courts, like those of individuals, are always their defects. In the representative system, the reason for everything must publicly appear. Every man is a proprietor in government, and considers it a necessary part of his business to understand. It concerns his interest, because it affects his property. He examines the cost, and compares it with the advantages; and above all, he does not adopt the slavish custom of following what in other governments are called Leaders. It can only be by blinding the understanding of man, and making him believe that government is some wonderful mysterious thing, that excessive revenues are obtained. Monarchy is well calculated to ensure this end. It is the popery of government; a thing kept up to amuse the ignorant, and quiet them into taxes. The government of a free country, properly speaking, is not in the persons, but in the laws. The enacting of those requires no great expense; and when they are administered, the whole of civil government is performed - the rest is all court contrivance.

In every age a general misdirection of what may be called sexual "taste"... [is] produce[d by the devil and his angels]. This they do bu working through the small circle of artists, dressmakers, actresses, and advertisers who determine the fashionable type. The aim is to guide each sex away from those members of the other with whom spiritually helpful, happy, and fertile marriages are most likely. Thus [they] have now for many centuries triumphed over nature to the extent of making certain secondary characteristics of the male (such as the beard) disagreeable to nearly all the females-and there is more in that than you might suppose. As regards the male taste [they] have varied a good deal. At one time [they] have directed it to the statuesque and aristocratic type of beauty, mixing men's vanity with their desires and encouraging the race to breed chiefly from the most arrogant and prodigal women. At another, [they] have selected an exaggeratedly feminine type, faint and languishing, so that folly and cowardice, and all the general falseness and littleness of mind which go with them, shall be at a premium. At present [they] are on the opposite tack. The age of jazz has succeeded the age of the waltz, and [they] now teach men to like women whose bodies are scarcely distinguishable from those of boys. Since this is a kind of beauty even more transitory than most, [they] thus aggravate the female's chronic horror of growing old (with many [successful] results) and render her less willing and less able to bear children. And that is not all. [They] have engineered a great increase in the license which society allows to the representation of the apparent nude (not the real nude) in art, and its exhibition on the stage or the bathing beach. It is all a fake, or course; the figures in the popular art are falsely drawn; the real women in bathing suits or tights are actually pinched in and propped up to make them to appear firmer and more slender and more boyish than nature allows a full-grown woman to be. Yet at the same time, the modern world is taught to believe that it is being "frank" and "healthy" and getting back to nature. As a result [they] are more and more directing the desires of men to something which does not exist-making the role of the eye in sexuality more and more important and at the same time making its demands more and more impossible.

One of the most remarkable things about our immigration policy is how unpopular it is. Only the ruling class supports it. For more than fifty years, Gallup has polled Americans on whether they want more immigration, less immigration, or about the same amount. Not a single time has a plurality supported higher immigration levels. When Americans are asked what their preferred level of annual immigration is, they almost always want less than the current norm of about one million new legal immigrants per year. America was radically and permanently changed, against the will of its own population, by the people who run the country. Dare to complain about that and you’ll be shouted down as a bigot, as if demanding representation in a democracy were immoral. Not surprisingly, many voters have concluded that our democracy isn’t real. In important ways, it’s not.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

At this point the reader should be warned that the argument here developed would not be accepted by all schools of psychology. The Gestalt school would have none of it. The pioneers of this important movement want to minimize the role of learning and experience in perception. They think that our compulsion to see the tiled floor, or the letters, not as irregular units in the plane but as regular units arranged in depth is far too universal and too compelling to be attributed to learning. Instead they postulate an inborn tendency of our brain. Their theory centers on the electrical forces which come into play in the cortex during the process of vision. It is these forces, they claim, that tend toward simplicity and balance and make our perception always weighted, as it were, in favor of geometrical simplicity and cohesion. A flat, regularly tiled floor is simpler than the complex pattern of rhomboids in the plane, hence it is a flat, regularly tiled floor we actually see.

But that is really the least of the irrational attributes of proportional representation. A more important one – which is shared by even the mildest of proportional systems – is that they assign disproportionate power in the legislature to the third-largest party, and often to even smaller parties. It works like this. It is rare (in any system) for a single party to receive an overall majority of votes. Hence, if votes are reflected proportionately in the legislature, no legislation can be passed unless some of the parties cooperate to pass it, and no government can be formed unless some of them form a coalition. Sometimes the two largest parties manage to do this, but the most common outcome is that the leader of the third-largest party holds the ‘balance of power’ and decides which of the two largest parties shall join it in government, and which shall be sidelined, and for how long. That means that it is correspondingly harder for the electorate to decide which party, and which policies, will be removed from power.

In the first century BC, the funeral processions of members of the political elite, including females, even halted at the Forum, where an oration was delivered.99 The family also arranged for “living statues” to accompany the procession; these were actors wearing the masks of important ancestors who had themselves been honored with public statues. By these means, which endured into the Imperial Age, descendants created a publicly visible representation of their families and their position in society.100 How did surviving associates and relatives mark the exceptional nature of a funeral? On the one hand, they did it by ostentatiously neglecting their own outward appearance, leaving their hair unkempt (or at least without ornament), and wearing ragged, “dirty” (or at least dark) clothing. In sum, by renouncing signs of social distinction.101 At the same time, however, the opportunity for public exposure that the mourning ritual provided was not to be missed, for it was yet another opportunity to showcase the personal status or the prestige of the family or group.

The German philosopher Hans Vaihinger, in his important but, in America, little-known book, The Philosophy of 'As If,' proposed that in addition to inductive and deductive thought, there exists an original thought form he calls "fictional thinking." Myth, religious allegory, metaphor, aphorisms, indeed, the world of legal fictions and analogy are examples of fictions we use every day in thinking. An ordinary road map is actually fiction, for nothing like the map exists. Yet we can move accurately, assuredly in the real world as a result of our reliance on the fictional representation of the map. An argument that depends upon "fictional thinking," as Vaihinger called it, is the most powerful of all arguments—the parables of Christ, the stories of tribal chieftains, the fairy tales and fables that are the very undergarments of our society. Jorge Luis Borges, who won the Nobel Prize for literature, Gabriel García Márquez, and Joseph Campbell have all made the same argument, that "fictional thinking" is the original form of human thought, that it harkens to our genes.

The deaths of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of twenty years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don’t matter with the deaths that do. It is the centerpiece of supremacy ideology, the idea that one person’s life is more important than another’s. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person’s death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

The deaths [from AIDS] of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of 20 years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don't matter with deaths that do. It is the centerpiece of supremacy ideology, the idea that one person's life is more important than another's. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person's death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

Put in terms of autonomy, Islam bore similarities to medieval Christianity, seeing life on this earth as important primarily as a preparation for eternal life, and harboring deep suspicions about the piety of inquiring too closely into the nature of God’s creation. But Islam, more than Christianity at any point in its history, also saw God as sustaining the universe on a continuing basis, and as a deity who is not bound by immutable laws. To proclaim scientific truths that applied throughout the universe and throughout time could easily become blasphemy, implying limits to what God could and could not do.20 Islamic piety consisted in obedience to God’s rules and submission to his will, not presuming to analyze his works or glorify him with flights of one’s personal fancies and curiosities. Indeed, expressing one’s fancies through representational art or most fictional literature ran directly against Islamic teaching. Islam was (and is) not a religion that encourages autonomy. Seen in the framework I have been using, it is no surprise that the burst of accomplishment in the golden age was aberrational, not characteristic, of Islamic culture.

If we do not objectify, and feel instinctively and permanently that words are not the things spoken about, then we could not speak abouth such meaningless subjects as the 'beginning' or the 'end' of time. But, if we are semantically disturbed and objectify, then, of course, since objects have a beginning and an end, so also would 'time' have a 'beggining' and an 'end'. In such pathological fancies the universe must have a 'beginning in time' and so must have been made., and all of our old anthropomorphic and objectified mythologies follow, including the older theories of entropy in physics. But, if 'time' is only a human form of representation and not an object, the universe has no 'beginning in time' and no 'end in time'; in other words, the universe is 'time'-less. The moment we realize, feel permanently, and utilize these realizations and feelings that words are not things, then only do we acquire the semantic freedom to use different forms of representation. We can fit better their structure to the facts at hand, become better adjusted to these facts which are not words, and so evaluate properly m.o (multi-ordinal) realities, which evaluation is important for sanity.

Eeh, but whah’s the use, the fuckin’ use?” Dixon resting his head briefly tho’ audibly upon the Table. “It’s over . . . ? Nought left to us but Paper-work . . . ?” Their task has shifted, from Direct Traverse upon the Line to Pen-and-Paper Representation of it, in the sober Day-Light of Philadelphia, strain’d thro’ twelve-by-twelve Sash-work, as in the spectreless Light of the Candles in their Rooms, suffering but the fretful Shadows of Dixon at the Drafting Table, and Mason, seconding now, reading from Entries in the Field-Book, as Dixon once minded the Clock for him. Finally, one day, Dixon announces, “Well,— won’t thee at least have a look . . . ?” Mason eagerly rushes to inspect the Map of the Boundaries, almost instantly boggling, for there bold as a Pirate’s Flag is an eight-pointed Star, surmounted by a Fleur-de-Lis. “What’s this thing here? pointing North? Wasn’t the l’Grand flying one of these? Doth it not signify, England’s most inveterately hated Rival? France?” “All respect, Mason,— among Brother and Sister Needle-folk in ev’ry Land, ’tis known universally, as the ‘Flower-de-Luce.’ A Magnetickal Term.” “ ‘Flower of Light’? Light, hey? Sounds Encyclopedistick to me, perhaps even Masonick,” says Mason. A Surveyor’s North-Point, Dixon explains, by long Tradition, is his own, which he may draw, and embellish, in any way he pleases, so it point where North be. It becomes his Hall-Mark, personal as a Silver-Smith’s, representative of his Honesty and Good Name. Further, as with many Glyphs, ’tis important ever to keep Faith with it,— for an often enormous Investment of Faith, and Will, lies condens’d within, giving it a Potency in the World that the Agents of Reason care little for. “ ’Tis an ancient Shape, said to go back to the earliest Italian Wind-Roses,” says Dixon, “— originally, at the North, they put the Letter T, for Tramontane, the Wind that blew down from the Alps . . . ? Over the years, as ever befalls such frail Bric-a-Brack as Letters of the Alphabet, it was beaten into a kind of Spear-head,— tho’ the kinder-hearted will aver it a Lily, and clash thy Face, do tha deny it.” “Yet some, finding it upon a new Map, might also take it as a reassertion of French claims to Ohio,” Mason pretends to remind him. “Aye, tha’ve found me out, I confess,— ’tis a secret Message to all who conspire in the Dark! Eeh! The old Jesuit Canard again!

There are thousands in every country boasting of a popular representation who do not even faintly agree with any of the existing political parties. These people are to all practical purposes deprived of any participation in government. Whereas almost everybody was excluded in the times of absolute monarchies from having a share in the government, the Parliamentarian Monarchies and Republics invited eagerly everybody to take a hand in the shaping of the political destiny of his country. Yet the effort contributed by the individual in America or in prewar France will only be, respectively, one seventy millionth or one twelve millionth of the sum total of the popular “decision.” If one would compare the total of all possible votes in the United States with the height of the Empire State building in New York, the individual vote would be in proportion roughly 5 μ, i.e., the five-thousandth part of an inch; thus the importance of the individual is practically nil. He is only important as an atom in a mass. And Modern Constitutionalism prided itself that it attaches importance to the individual who in his turn embraced Parliamentarianism to be important. This farce becomes more apparent when we remember with what pitying contempt the citizens of “great democracies” looked down at the “subjects” of European monarchies as mere chattel, forgetful of their submicroscopic importance in their own political system.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

21. You Are His Treasure “The kingdom of heaven is like a treasure that somebody hid in a field, which someone else found and covered up. Full of joy, the finder sold everything and bought that field.” (Matthew 13:44, CEB) The idea that Jesus is the treasure in the field and that you must sell everything to obtain him has been preached for a couple thousand years. With few exceptions, this coincides with much of the doctrine in the church today. I know I was taught this growing up. I felt like I had to earn Jesus (and my salvation). I was convinced that I had to give up everything that brought me joy to obtain him. Somehow I had to do something to gain this treasure. I didn’t know how I would do it, but I had to obtain this treasure. Then my eyes were opened. I saw myself buried in the field, and Jesus selling everything he had for me. His desire for me was so potent that when he obtained the field, he breathlessly dug me out of the miry clay and held me close to his chest. I could feel his heartbeat synchronizing with mine. I tell you this story in hopes that you can put yourself in that position and realize how important you are. How cherished you are. How much Jesus treasures you. God didn’t hide you in that field; the years and years of teaching that you were dirty, separated from him, did that. He had to find you; when he did, he took the stripes that you thought God was waiting to give you. He died the death that you were told you deserved. He was buried in the dirt and tomb reserved for you. Then he broke forth and rose from the miry clay as a representation of God finding you. You see, God sold everything to obtain you, gave everything to get you, and drained every ounce of blood to purify you. He gave everything of himself to get you, to bring you into unity with him.

We believe that the caregiver’s capacity to observe the moment-to-moment changes in the child’s mental state is critical in the development of mentalizing capacity. The caregiver’s perception of the child as an intentional being lies at the root of sensitive caregiving, which attachment theorists view as the cornerstone of secure attachment (Ainsworth et al. 1978; Bates, Maslin, and Frankel 1985; Belsky and Isabella 1988; Egeland and Farber 1984; Grossmann, Grossmann, Spangler, Suess, and Unzner 1985; Isabella 1993; Isabella and Belsky 1991). Secure attachment, in its turn, provides the psychosocial basis for acquiring an understanding of mind. The secure infant feels safe in making attributions of mental states to account for the behavior of the caregiver. In contrast the avoidant child shuns to some degree the mental state of the other, while the resistant child focuses on its own state of distress, to the exclusion of close intersubjective exchanges. Disorganized infants may represent a special category: hypervigilant of the caregiver’s behavior, they use all cues available for prediction; they may be acutely sensitized to intentional states and thus may be more ready to construct a mentalized account of the caregiver’s behavior. We would argue (see below) that in such children mentalization may be evident, but it does not have the central role in self-organization that characterizes securely attached children. We believe that what is most important for the development of mentalizing self-organization is the exploration of the mental state of the sensitive caregiver, which enables the child to find in the caregiver’s mind (that is, in the hypothetical representation of her mind that he constructs to explain her behavior toward him) an image of himself as motivated by beliefs, feelings, and intentions. In contrast, what the disorganized child is scanning for so intently is not the representation of his own mental states in the mind of the other, but the mental states of that other that threaten to undermine his own self.

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

The universal survey of life as a whole, an advantage which man has over the animal through his faculty of reason, is also comparable to a geometrical, colourless, abstract, reduced plan of his way of life. He is therefore related to the animal as the navigator, who by means of chart, compass, and quadrant knows accurately at any moment his course and position on the sea, is related to the uneducated crew who see only the waves and skies. It is therefore worth noting, and indeed wonderful to see, how man, besides his life in the concrete, always lives a second life in the abstract. In the former he is abandoned to all the storms of reality and to the influence of the present; he must struggle, suffer, and die like the animal. But his life in the abstract, as it stands before his rational consciousness, is the calm reflection of his life in the concrete, and of the world in which he lives; it is precisely that reduced chart or plan previously mentioned. Here in the sphere of calm deliberation, what previously possessed him completely and moved him intensely appears to him cold, colourless, and, for the moment, foreign and strange; he is a mere spectator and observer. In respect of this withdrawal into reflection, he is like an actor who has played his part in one scene, and takes his place in the audience until he must appear again. In the audience he quietly looks on at whatever may happen, even though it be the preparation of his own death (in the play); but then he again goes on the stage, and acts and suffers as he must. From this double life proceeds that composure in man, so very different from the thoughtlessness of the animal. According to previous reflection, to a mind made up, or to a recognized necessity, a man with such composure suffers or carries out in cold blood what is of the greatest, and often most terrible, importance to him, such as suicide, execution, duels, hazardous enterprises of every kind fraught with danger to life, and generally things against which his whole animal nature rebels. We then see to what extent reason is master of the animal nature, and we exclaim to the strong: ferreum certe tibi cor! (Truly hast thou a heart of iron!) [Iliad, xxiv, 521.] Here it can really be said that the faculty of reason manifests itself practically, and thus practical reason shows itself, wherever action is guided by reason, where motives are abstract concepts, wherever the determining factors are not individual representations of perception, or the impression of the moment which guides the animal.

In life,” he said, “there are no essentially major or minor characters. To that extent, all fiction and biography, and most historiography, are a lie. Everyone is necessarily the hero of his own life story. Hamlet could be told from Polonius’s point of view and called The Tragedy of Polonius, Lord Chamberlain of Denmark. He didn’t think he was a minor character in anything, I daresay. Or suppose you’re an usher in a wedding. From the groom’s viewpoint he’s the major character; the others play supporting parts, even the bride. From your viewpoint, though, the wedding is a minor episode in the very interesting history of your life, and the bridge and groom both are minor figures. What you’ve done is choose to play the part of a minor character: it can be pleasant for you to pretend to be less important you know you are, as Odysseus does when he disguises as a swineherd. And every member of the congregation at the wedding sees himself as the major character, condescending to witness the spectacle. So in this sense fiction isn’t a lie at all, but a true representation of the distortion that everyone makes of life. “Now, not only are we the heroes of our own life stories–we’re the ones who conceive the story, and give other people the essences of minor characters. But since no man’s life story as a rule is ever one story with a coherent plot, we’re always reconceiving just the sort of hero we are, and consequently just the sort of minor roles that other people are supposed to play. This is generally true. If any man displays almost the same character day in and day out, all day long, it’s either because he has no imagination, like an actor who can play only one role, or because he has an imagination so comprehensive that he sees each particular situation of his life as an episode in some grand over-all plot, and can so distort the situations that the same type of hero can deal with them all. But this is most unusual. “This kind of role-assigning is myth-making, and when it’s done consciously or unconsciously for the purpose of aggrandizing or protecting your ego–and it’s probably done for this purpose all the time–it becomes Mythotherapy. Here’s the point: an immobility such as you experienced that time in Penn Station is possible only to a person who for some reason or other has ceased to participate in Mythotherapy. At that time on the bench you were neither a major nor a minor character: you were no character at all. It’s because this has happened once that it’s necessary for me to explain to you something that comes quite naturally to everyone else. It’s like teaching a paralytic how to walk again.

According to Paul Kahle's well-known thesis, the Masoretic, especially the Tiberian, system of punctuation is not simply a representation of how Hebrew was actually pronounced in the sixth to eighth centuries; it also bears witness to the active intervention of the Masoretes, who deliberately introduced various corrections or reconstructions intended to guarantee that Hebrew woud be 'pronounced as it should be', and not as it actually had been during the previous centuries influenced by Aramaic ... However, it is possible, independently of Kahle's thesis, to accept that there might be important differences between Masoretic Hebrew and the language of the pre-exilic writings.

Examples include the patterns of muscular activation of the face. They are so closely associated with certain emotional states that their deployment in our faces can rapidly conjure up feelings such as joy and surprise. We do not need to look in the mirror to know that we are experiencing such states. In sum, feelings are experiences of certain aspects of the state of life within an organism. Those experiences are not mere decoration. They accomplish something extraordinary: a moment-to-moment report on the state of life in the interior of an organism. It is tempting to translate the notion of a report into pages of an online file that can be swiped, one at a time, telling us about one part or another of the body. But digitized pages, neat, lifeless, and indifferent, are not acceptable metaphors for feelings, given the valence component we just discussed. Feelings provide important information about the state of life, but feelings are not mere “information” in the strict computational sense. Basic feelings are not abstractions. They are experiences of life based on multidimensional representations of configurations of the life process. As noted, feelings can be intellectualized. We can translate feelings into ideas and words that describe the original physiology. It is possible, and not infrequent, to refer to a particular feeling without necessarily experiencing that feeling or simply experiencing a paler version of the original

Why was having images so important? What did having images really accomplish? The presence of images meant that each organism could create internal representations based on its ongoing sensory descriptions of both external and internal events. Those representations, generated within the organism’s nervous system but with the cooperation of the body proper, made a world of difference to the particular organism in which such processes took place. Those representations, which were accessible only to the particular organism, were able, for example, to guide movement of a limb or of the whole with precision. Image-guided movements—guided by visual, sound, or tactile images—were more beneficial for the organism, more likely to produce advantageous results. Homeostasis was improved accordingly and with it survival.

This network of power relations is not only internationally informed but also configured according to interests within the national borders of the United States. Through the figure of the nonsexual, solitary Oriental Monk, Asian religiosity and spirituality are made palatable—psychologically, socially, and politically—for dominant culture consumption. Hence, the Monk as signifier serves as a way for Americans to manage Asian American religious communities by re-presenting Asian spiritual heritages in a specific way—that is, by reinforcing certain comforting assumptions and presenting the Other in a manner that is recognizable and acceptable. The role of the Oriental Monk as a popular representation and Virtual Orientalism as its milieu, therefore, has important implications for the American engagement with Asian religions and for Asian American self-understanding.

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)

When we become an autonomous organization, we will be one of the largest unadulterated digital security organizations on the planet,” he told the annual Intel Security Focus meeting in Las Vegas. “Not only will we be one of the greatest, however, we will not rest until we achieve our goal of being the best,” said Young. This is the main focus since Intel reported on agreements to deactivate its security business as a free organization in association with the venture company TPG, five years after the acquisition of McAfee. Young focused on his vision of the new company, his roadmap to achieve that, the need for rapid innovation and the importance of collaboration between industries. “One of the things I love about this conference is that we all come together to find ways to win, to work together,” he said. First, Young highlighted the publication of the book The Second Economy: the race for trust, treasure and time in the war of cybersecurity. The main objective of the book is to help the information security officers (CISO) to communicate the battles that everyone faces in front of others in the c-suite. “So we can recruit them into our fight, we need to recruit others on our journey if we want to be successful,” he said. Challenging assumptions The book is also aimed at encouraging information security professionals to challenge their own assumptions. “I plan to send two copies of this book to the winner of the US presidential election, because cybersecurity is going to be one of the most important issues they could face,” said Young. “The book is about giving more people a vision of the dynamism of what we face in cybersecurity, which is why we have to continually challenge our assumptions,” he said. “That’s why we challenge our assumptions in the book, as well as our assumptions about what we do every day.” Young said Intel Security had asked thousands of customers to challenge the company’s assumptions in the last 18 months so that it could improve. “This week, we are going to bring many of those comments to life in delivering a lot of innovation throughout our portfolio,” he said. Then, Young used a video to underscore the message that the McAfee brand is based on the belief that there is power to work together, and that no person, product or organization can provide total security. By allowing protection, detection and correction to work together, the company believes it can react to cyber threats more quickly. By linking products from different suppliers to work together, the company believes that network security improves. By bringing together companies to share intelligence on threats, you can find better ways to protect each other. The company said that cyber crime is the biggest challenge of the digital era, and this can only be overcome by working together. Revealed a new slogan: “Together is power”. The video also revealed the logo of the new independent company, which Young called a symbol of its new beginning and a visual representation of what is essential to the company’s strategy. “The shield means defense, and the two intertwined components are a symbol of the union that we are in the industry,” he said. “The color red is a callback to our legacy in the industry.” Three main reasons for independence According to Young, there are three main reasons behind the decision to become an independent company. First of all, it should focus entirely on enterprise-level cybersecurity, solve customers ‘cybersecurity problems and address clients’ cybersecurity challenges. The second is innovation. “Because we are committed and dedicated to cybersecurity only at the company level, our innovation is focused on that,” said Young. Third is growth. “Our industry is moving faster than any other IT sub-segment, we have t

DEFENDING A RAPIST What is the character of a person who becomes a sexual enabler? We get an early glimpse into this question from 1975, when Hillary Clinton defended a man, Thomas Alfred Taylor, who was accused of beating and raping a twelve-year-old girl. A virgin prior to the attack, she spent five days in a coma, several months recovering from her injuries, and years in therapy. Even people who are accused of heinous crimes deserve criminal representation. Hillary’s strategy in defending Taylor, however, was to blame the teenage victim. According to an affidavit filed by Hillary, children who come from “disorganized families such as the complainant” sometimes “exaggerate or romanticize sexual experiences.” Hillary suggested the girl was “emotionally unstable with a tendency to seek out older men and engage in fantasizing.” Here Hillary seems to be echoing what Bernie Sanders wrote in his rape fantasy essay. In this case, however, the girl certainly didn’t dream up the assault and rape. There was physical evidence that showed she had been violated, and she was beaten so badly she was in a coma. Prosecutors had in their possession a bloodied pair of Taylor’s underwear. But fortunately for Hillary and her client, the forensic lab mishandled the way that evidence was preserved. At the time of trial, the state merely had a pair of Taylor’s underwear with a hole cut in it. Hillary plea bargained on behalf of Taylor and got him released without having to do any additional time. A tape unearthed by the Washington Free Beacon has Hillary celebrating the outcome. “Got him off with time served in the county jail,” she says. Did Hillary believe that, in this case, justice was done? Certainly not. On the tape, Hillary admits she never trusted her client. “Course he claimed he didn’t, and all this stuff.” So she decided to verify his story. “I had him take a polygraph, which he passed—which forever destroyed my faith in polygraphs.” Clearly Hillary knows her client is guilty, and this fact doesn’t bother her. The most chilling aspect of Hillary’s voice is her indifference—even bemusement—at getting a man off after he raped a twelve-year-old. The episode is a revealing look into the soul of an enabler. In fact, it reminds me of Alinsky protesting to Frank Nitti about the wasted expense of importing an out-of-town-killer. Hillary, like Alinsky, seems to be a woman without a conscience.9

Here are several strategies for enhancing communication when addressing an audience of second-language English speakers: Slow down. Slow down. Slow down. Use clear, slow speech. Enunciate carefully. Avoid colloquial expressions. Repeat important points using different words to explain the same thing. Avoid long, compound sentences. Use visual representations (pictures, tables, graphs,

What are we to do with the knowledge that Tayo was once a woman? That Ceremony held but abandoned considerable investments in Chicana identity, in urban life, and shades of acculturation? By outlining the trajectory of a composition process, drafts can be indicative of important variables in a finished work. The Angie drafts show that (despite Silko’s efforts to deflect it) considerable pressure can be brought to bear upon the choice of a male protagonist for the novel and upon the shallowness of its representation of human women, as well as upon the choice of a 1940s setting, and even on the rural setting and the novel’s form. Ceremony

Representation is important. Media

The proposed Constitution, so far from implying an abolition of the State governments, makes them constituent parts of the national sovereignty, by allowing them a direct representation in the Senate, and leaves in their possession certain exclusive and very important portions of sovereign power.

More important is how the principles function in representational practice. Their function, I think, is to act as general templates for the construction of more specific abstract objects that I would call “models.” Thus, to the principles one adds what I am here calling “specific conditions,” the result being a more specific, but still abstract object.

This explains, I believe, why many people feel connections with butterflies, doves, or feathers. All three of these things share the same symbolic representation: transcendence, taking flight, and boundless freedom. If you see and attribute these symbols to your loved one, it’s likely that within that sign lies a reminder they want you to have: they’re okay and “above it all.” Our loved ones don’t give us signs unless there’s a message behind that sign, and sometimes people are so desperately searching for a message that they lose sight of the one right in front of them. Even if we don’t fully understand the signs we receive, our loved ones are communicating the importance of feeling their continued presence in our lives.

Much of Buddhist cosmology seems fantastical. The physical layout of the cosmos has a logic mostly unrelated to what we know of the universe, and the mathematical calculations consist of apparently arbitrary numbers which, however, are strangely precise. Naturally, ideas such as the centrality of the Indian experience to the cosmology and the existence of hells inside the earth do not hold true today. All the same, we do not necessarily gain by interpreting Buddhist cosmology purely in terms of geography and revealing all its deficiencies, for to a certain extent it was constructed as a symbolic representation. For example, we may infer that the authors of the cosmology depicted it symbolically from the first, given the overly schematic description of the universe and the too-artificial numbers of the worlds' dimensions. Of course those authors did not come out and say that their cosmology was symbolic. Because of the boldness of expression though, both speakers and hearers must have understood it as being so. If we comprehend it in this way, we can appreciate the sophistication of ancient Buddhist cosmology. It explained graphically, in a way that is easy to memorize, the entire picture of the world and the universe. In this sense it is of little import the the individual numbers and configurations do not match reality.

Second, Christian speech verbalizes the apprehended mystery of God by using a distinctive non-representational 'picture-language'. This consists of parables, analogies, metaphors and images piled up in balance with each other, as in the Bible itself (from which this language is first learned), and all pointing to the reality of God's presence and action in order to evoke awareness of it and response to it. Analysis of the functioning of this language is currently in full swing,8 and no doubt much remains to be said. Already, however, the discussion has produced one firm result of major importance — the recognition that the verbal units of Christian speech are 'models', comparable to the thought-models of modern physics.9

Even though we shall never know what infants think, we can assume that their first experiences of the world are sensory. These will be made up in utero, for example, of the sound of the mother’s heart and internal organs, the infiltration of light, the senses of movement and taste, and later the sense of smell. What is important is the heterogeneity of the primitive sensorium in its apprehension of lived experience. I believe that many schizophrenics return to this early sensorial world, to somatoform experience and representation. Before wording or conceptual thinking, somatoforms express the self ’s nascent experience through the body’s lexicon. One difficulty we face in understanding schizophrenics is the extent to which we have lost touch with such early forms of experience and representation.

Such distrust regarding democracy was also very widespread in the United States in the era of the supposed “Founding Fathers.” Ralph Ketcham perfectly summarized this situation by writing that “virtually all shades of opinion reviled monarchy and democracy, and, publicly at least, supported republicanism.” In effect, the distinction between democratic government and republican government was of the utmost importance (even if there were semantic variations), and politicians such as James Madison condemned the error consisting in confounding “a republic with a democracy.” He opposed, for his part, the qualities of republics, founded on representation and better adapted to large states, to the flaws of democracies, which are incapable of stretching across vast territories or of protecting themselves against pernicious factions. In a similar fashion, Alexander Hamilton called for the unification of the states into a “confederate republic” rather than into a democracy, which he described as being unstable and imprudent. William Cobbett, the editor of a pro-Federalist paper, went further still by expressing himself with remarkable candor: “O base democracy! Why, it is absolutely worse than street-sweepings, or the filth of the common sewers.” Yet it is perhaps John Adams who, better than anyone, lucidly summarized the dangers of democracy in the eyes of the most powerful statesmen. For he feared that the majority, who were very poor, would wish to redistribute goods and establish material equality.

Blood has always been an important part of my creation process, whether it's my own or a symbolic representation of the heart of this old Voudan. Blood is always a part of birth, and what do writers do if we don't invoke the spirit upon the page? We capture souls & release them.

The "truth" of journalism and surveillance cameras and articulated propositions might not be the most interesting or most important sort of truth. What I know to be true through a novel or poem might be more significant than the litany of true "facts" that can be endlessly Googled. The truth of art---the truth of the aesthetic aspect of our existence---does not reduce to mere representation or correspondence.

That’s not radar—it’s something far wyrder. Call it wyrdar, perhaps. In Time Loops, I noted that precognition is a bit of a misnomer, since it implies thinking (cognition). I use the term because it is the most common and familiar term for future influence, but really we should define it as behavior oriented toward forthcoming rewards.5 It needn’t involve conscious thought at all. It might manifest as an urge, a hunch, or a gut feeling without any kind of mental representation attached. Waking premonitory experiences quite often produce positive effects in our lives, indirectly and unconsciously, via our behavior and via intentions that are unclear or that we are likely to misinterpret at the time. People who are highly intuitive may be especially good at acting on the kind of strange, senseless impulse that ends up saving a life or preventing some lesser mishap—perhaps by not censoring their reason, which will tend to get bogged down in finding rational causes for feelings and hunches rather than simply acting on those feelings. Intuition, I think, is just presentiment by another name, and being an intuitive person is just not getting in the way of this presentiment by overthinking our motives. Indeed, the kind of intuitive, spontaneous behavior displayed by Valerie or Mossbridge may be the most direct, important, and immediate, not to mention potentially survival-relevant, manifestation of the precognitive unconscious.

Readers' Favorite Book Reviews and Book Awards Review Rating: 5 Stars - Congratulations on your 5-star review! Reviewed by Asher Syed for Readers' Favorite The Magnificence of the 3 by Timeout A Taumua begins by looking at the connections between neuroscience, atomic structure, and biblical narratives. In it, Taumua draws parallels between the trees of knowledge in the Garden of Eden and the neurons in the human brain, speaking on the function of mirror neurons in memory and learning. Taumua discusses the significance of rhythmic radio signals from space as signs of design and the symbolic importance of the numbers three, six, and nine. He presents atomic structure as a metaphor for moral duality, with stable atoms representing balance and unstable atoms reflecting decay. He also talks at length on subjects like the interconnectedness of emotional dynamics, spiritual beliefs, and genetic factors, suggesting that desire acts as a stabilizing force in existence, guiding behavior and promoting community cohesion through practices like forgiveness and the evolution of the Sabbath. There's a huge amount of information to absorb in The Magnificence of the 3 by Timeout A Taumua, which is delivered in a thoughtful mix of scientific study with spiritual analysis. Taumua's writing style is academic, but I found it also to be accessible and was able to understand the representations of identities of the Tree of Knowledge, the Garden of Eden, the Tree of Life, and the Ark of the Covenant. It was fitting that Taumua would say, "One does not need a scientific degree to see the similarities of both the trees of knowledge and the trees of earth." As the idea of blind faith loses popularity, writers like Taumua become critically important in filling the vacuum that was once exclusively the domain of churches. Overall, this book is more than a philosophical treatise; it challenges readers to reconsider the links between knowledge, morality, and existence, making it an enlightening read for anyone interested in the fusion of science and spirituality. Very highly recommended.

I do not think that it is too sweeping to say that instead of provoking new thinking, the sciences of complexity have been used in ways that simply justify existing ideologies, preserve without any questioning the taken-for-granted underlying assumptions of causality to be found the dominant discourse and so simply re-present that discourse in strange jargon. Furthermore, it is striking how in the dominant discourse and its re-presentation in the vocabulary of complexity, the organizational reality of ordinary people acting in ordinary, everyday ways to get things done together, disappears completely from the scene. Instead, we have forces, wholes, systems, abstract entities such as ‘the organization’ which intends and does. Organizations interact with each other and ordinary people are simply their resources. What we seem to be stuck in is an abstract way of thinking which distances us from our experience of being immersed in the experience of daily life in real activities of organizing. If we are to slowly develop a more promising way of rethinking management then it seems to me that it is important to understand the split in our thinking between abstract reasoning about organizations and immersed experience of daily organizational life. I argue that rethinking management would require a more paradoxical way of thinking than that provided by a split between abstraction and immersion. The

this posterior firing of maps of the body represents a primary cortical representation and may involve the parietal lobe—a region that may turn out to play an important role in self-awareness and a sense of identity (for further

I am not trying to offer an evaluative description of the Ambedkar— Gandhi confrontation which facilitated the birth of the Dalit movement. If one notices the contending propositions, a deep irony emerges. Though Ambedkar was talking in the language of modern and liberal democracy, ironically Gandhi had no reason to reject his demand for separate electorates. Given Gandhi's commitment to village democracy, which had practised the idea of community representation—i.e. a defence of the exclusive rights of the people of a community without the intervention of others—why couldn't he understand the traditional nature of the demand? To put it plainly, in the gram panchayat of pre-modern times, all castes and communities would send their representatives to the village body. Gandhi was speaking the language of liberal citizenship and Ambedkar the practice of a gram panchayat. Didn't they understand the real nature of each other's position? This continues to be one of the most important enigmas of modern Indian history, an enigma which has conditioned the political theory and practice of the Dalit movement. With hindsight it can be safely said that it was not the correctness or lack of it in the parties involved which caused the birth of the Dalit movement, but the politico-psychological tensions released in the confrontation made the birth of the new politics of Dalits inevitable.

Many aspects of Piaget's theory of infant development have been severely criticized. I briefly cover three lines of criticism: (a) Piaget did not properly explain the process of interiorization and the emergence of symbolic representations, (b) Piaget largely ignored the importance of social interaction for the development of knowledge, and (c) Piaget severely underestimated infants’ abilities.

The integrity of accounting information is enhanced in three primary ways. First, certain institutional features add significantly to the integrity of accounting information. These features include standards for the preparation of accounting information, an internal control structure, and audits of financial statements. Second, several professional accounting organizations play unique roles in adding to the integrity of accounting information. Finally, and perhaps most important, is the personal competence, judgment, and ethical behavior of professional accountants. These three elements of the accounting profession come together to ensure that users of accounting information—investors, creditors, managers, and others—can rely on the information to be a fair representation of what it purports to represent.

AN ANSWER TO OUR QUESTION Places of worship embody the aspirations of their architects, and the communities they represent, to ideal beauty. Their chosen means of expression feature color, geometry, and symmetry. Consider, in particular. the magnificent plate HH. Here the local geometry of the ambient surfaces and the local patterns of their color change as our gaze surveys them. It is a vibrant embodiment of anamorphy and anachromy-the very themes that our unveiling of Nature's deep design finds embodied at Nature's core. Does the world embody beautiful ideas? There is our answer, before our eyes: Yes. Color and geometry, symmetry, anachromy, and anamorphy, as ends in themselves, are only one branch of artistic beauty. Islam's injunction against representational art played an important part in bringing these forms of beauty to the fore, as did the physical constraint of structural stability (we need columns to support the weight of ceilings, and the arches and domes to distribute tension). Depictions of human faces, bodies, emotions, landscapes, historic scenes, and the like, when they are allowed, are far more common subjects for art than those austere beauties. The world does not, in its deep design, embody all forms of beauty, nor the ones that people without special study, or very unusual taste, find most appealing. But the world does, in its deep design, embody some forms of beauty that have been highly prized for their own sake, and have been intuitively associated with the divine.

MT: These texts are at one and the same time very beautiful and obscure; they need to be explicated, clarified. “What is hidden will be revealed.” Why must Revelation be hidden? RG: It's not that it must be hidden, actually it's not hidden at all. It's mankind that is blind. We're inside the closure of representation, everyone is in the fishbowl of his or her culture. In other words, mankind doesn't see what I was saying earlier, the principle of illusion that governs our viewpoint. Even after the Revelation, we still don't understand. MT: Does that mean that things are going to emerge gradually, but that at first they're incomprehensible? RG: They seem incomprehensible because mankind lives under the sign of Satan, lives a lie and lives in fear of the lie, in fear of liars. The reversal performed by the Passion has yet to occur. MT: Insofar as the Church itself has been mistaken for two thousand years and has been practicing a sacrificial reading of the Passion of the Christ, that reading is a way of hiding Revelation. RG: I'm not saying that the Church is mistaken. The reading that I'm proposing is in line with all the great dogmas, but it endows them with an anthropological underpinning that had gone unnoticed. MT: Why not just clean up our bad habits by sweeping them away once and for all in the year zero, making way for an era of love and infinite peace? RG: Because the world wouldn't have been able to take it! Since the sacrificial principle is the fundamental principle of the human order—up to a certain point human beings need to pour out their violence and tensions onto scapegoats—destroying it all at once is impossible. That's why Christianity is made in such a way as to allow for transitions. This is no doubt one of the reasons why it is at once so far from and so close to myth, and always susceptible to being interpreted a bit mythically. When Nietzsche says that Christianity is impossible, that it can only lead to absurdities, to outrageous, insane things, it can be said that he's superficially right, even if ultimately he's wrong. You can't get rid of the sacrificial principle by just flicking it away as if it were a piece of dust. History isn't finished. Every day very interesting things, changes in outlook, are happening right before our eyes. In the United States and everywhere, a lot of current cultural phenomena can be unified by describing them as the discovery of new victims, or rather as their concrete rehabilitation, for in truth we've known about them for a long time: women, children, the elderly, the insane, the physically and mentally handicapped, and so forth. For example, the question of abortion, which has great importance in American debates, is no longer formulated except in the following terms: “Who is the real victim? Is it the child or is it the mother?” You can no longer defend a given position, or indeed any of them, except by making it into a contribution to the anti-victimary crusade. MT

Representational formats are important and interesting, and I'm going to ignore them for the most part.

The same thing appears in the nature and design of the sacraments, which God hath appointed. God, considering our frame, hath not only appointed that we should be told of the great things of the gospel, and of the redemption of Christ, and instructed in them by his word; but also that they should be, as it were, exhibited to our view, in sensible representations, in the sacraments, the more to affect us with them. And the impressing divine things on the hearts and affections of men, is evidently one great and main end for which God has ordained that his word delivered in the holy Scriptures, should be opened, applied, and set home upon men, in preaching. And therefore it does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, although these may tend as well as preaching to give men a good doctrinal or speculative understanding of the things of the word of God, yet they have not an equal tendency to impress them on men's hearts and affections. God hath appointed a particular and lively application of his word to men in the preaching of it, as a fit means to affect sinners with the importance of the things of religion, and their own misery, and necessity of a remedy, and the glory and sufficiency of a remedy provided; and to stir up the pure minds of the saints, and quicken their affections, by often bringing the great things of religion to their remembrance, and setting them before them in their proper colors, though they know them, and have been fully instructed in them already, 2 Pet. 1:12, 13. And particularly, to promote those two affections in them, which are spoken of in the text, love and joy: "Christ gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; that the body of Christ might be edified in love," Eph. 4:11, 12, 16. The apostle in instructing and counseling Timothy concerning the work of the ministry, informs him that the great end of that word which a minister is to preach, is love or charity, 1 Tim. 3, 4, 5. And another affection which God has appointed preaching as a means to promote in the saints, is joy; and therefore ministers are called "helpers of their joy," 2 Cor. 1:24.

But let no humble devoted follower of Jesus Christ, who truly desires to serve and glorify him, and who is willing, from the heart, to do all that God shall enable him, for the promotion of the Redeemer's kingdom;--let not him be deterred, by the representation which has been given from accepting the office, if called to it by his Christian brethren. The deeper his sense of his own unfitness, the more likely will he be to apply unceasingly and importunately for heavenly aid; and the nearer he lives to the throne of grace, the more largely will he partake of that wisdom and strength which he needs. There are, no doubt, some, as was said, who are really unqualified for this office; but in general, it may be maintained, that those who have the deepest impression of the importance and arduousness of its duties, and of their own want of adequate qualifications, are far better prepared for those duties, than such as advance to the discharge of them with unwavering, confidence and self-complacency.

A second level of analysis for conceptualizing spirituality is in terms of personalized goals or strivings, or what Emmons and colleagues have called "ultimate concerns" (Emmons, 1999; Emmons, Cheung, & Tehrani, 1998). A rapidly expanding database now exists that demonstrates that personal goals are a valid representation of how people structure and experience their lives: They are critical constructs for understanding the ups and downs of everyday life, and they are key elements for understanding both the positive life as well as psychological dysfunction (Karoly, 1999). People's priorities, goals, and concerns are key determinants of their overall quality of life. The possession of and progression toward important life goals are essential for long-term well-being. Several investigators have found that individuals who are involved in the pursuit of personally meaningful goals possess greater emotional well-being and better physical health than do persons who lack goal direction (see Emmons, 19 9 9, for a review).

Get Out Of Legal Trouble By Finding A Great Medical Malpractice Lawyer In Baltimore You will save on legal costs when you're taking the time to effectively ensure that your medical malpractice lawyer knows what you need. Your lawyer ought to be well versed on how to get the best outcome for your case. Take these factors into consideration the next time you are searching for the right attorney. Dependable attorneys are famous for having comprehensive, detailed interviews with their clients. The questions, though they might seem excessive, can help the medical malpractice lawyer in learning more about you before going into the courtroom, which will ultimately allow him to offer you the very best representation that they could. Whether it is from a book, online, or through questioning, any attorney worth his salt is usually out to learn more info. You have to find a new attorney immediately if the one you have is uninterested in your case and only asks a few pointless questions. Law firms and independent attorneys are like all other business - they can acquire clients through deception. Look for proof when an attorney claims his work is exceptional in order to validate it. Perform a comprehensive background check to understand their case history, their performance in college and the type of reputation that they've. Online reviews can also help you determine if the legal consultant delivered on his or her promises. There's nothing more important in the attorney-client relationship than good communication. A good, dependable medical malpractice lawyer can make sure that you have a clear understanding of any details they provide. The percentage of winning grows higher when your legal consultant understands and has all the info they need to win your case. Excellent interactions between you and your lawyer are vital to winning your case. When working with a legal consultant, be very specific about what type of attorney you want to hire. You'll need to find a legal consultant that specializes in the kind of law that governs your legal case. Find attorneys who have had success in similar cases. Call for a consultation in order to understand more about the attorney and what other skills or experience they possess in the field your legal case falls under. A medical malpractice lawyer who lacks moral character won't be up front about their ability to represent you. That attorney must be willing to inform you in the event that one is not able to handle your legal case in some way. Be really careful never to fall for attorneys who make false reports about past accomplishments. There are a few attorneys who'll need to work your legal case just to receive that new experience.

When dealing with the concrete fact of belief, it is important to clarify the conceptual and emotional differences between the concept of God and the images of God which, combined in multiple forms, produce the prevailing God representation in a given individual at a given time. The concept of God is fabricated mostly at the level of secondary-process thinking. This is the God of the theologicians, the God whose existence is debated by metaphysical reasoning. But this God leaves us cold. The philosophers and mystics know this better than anybody else. This God is only the result of rigorous thinking about causality or philosophical premises. Even someone who believes intellectually that there must be a God may feel no inclination to accept him unless images of previous interpersonal experience have fleshed out the concept with multiple images that can now coalesce in a representation that he can accept emotionally.

Gothic is the genre of fear. Our fascination with it is almost always revived during times of instability and panic. In the wake of the French Revolution, the Marquis de Sade described the rise of the genre as 'the inevitable product of the revolutionary shock with which the whole of Europe resounded,' and literary critics in the late eighteenth century mocked the work of early gothic writers Anne Radcliffe and Matthew Lewis by referring to it as 'the terrorist school' of writing. As Fred Botting writes in Gothic, his lucid introduction to the genre, it expresses our unresolved feelings about 'the nature of power, law, society, family and sexuality' and yet is extremely concerned with issues of social disintegration and collapse. It's preoccupied with all that is immoral, fantastic, suspenseful, and sensational and yet prone to promoting middle-class values. It's interested in transgression, but it's ultimately more interested in restitution; it alludes to the past yet is carefully attuned to the present; it's designed to evoke excessive emotion, yet it's thoroughly ambivalent; it's the product of revolution and upheaval, yet it endeavors to contain their forces; it's terrifying, but pretty funny. And, importantly, the gothic always reflects the anxieties of its age in an appropriate package, so that by the nineteenth century, familiar tropes representing external threats like crumbling castles, aristocratic villains, and pesky ghosts had been swallowed and interiorized. In the nineteenth century, gothic horrors were more concerned with madness, disease, moral depravity, and decay than with evil aristocrats and depraved monks. Darwin's theories, the changing roles of women in society, and ethical issues raised by advances in science and technology haunted the Victorian gothic, and the repression of these fears returned again and again in the form of guilt, anxiety, and despair. 'Doubles, alter egos, mirrors, and animated representations of the disturbing parts of human identity became the stock devices,' Botting writes, 'signifying the alienation of the human subject from the culture and language in which s/he is located.' In the transition from modernity to post-modernity, the very idea of culture as something stable and real is challenged, and so postmodern gothic freaks itself out by dismantling modernist grand narratives and playing games. In the twentieth century, 'Gothic [was] everywhere and nowhere,' and 'narrative forms and devices spill[ed] over from worlds of fantasy and fiction into real and social spheres.

Some roles have no functions other than this symbolic representation of the institutional order as an integrated totality, others take on this function from time to time in addition to the less exalted functions they routinely perform. The judge, for instance, may, on occasion, in some particularly important case, represent the total integration of society in this way. The monarch does so all the time and, indeed, in a constitutional monarchy, may have no other function than as a “living symbol” for all levels of the society, down to the man in the street. Historically, roles that symbolically represent the total institutional order have been most commonly located in political and religious institutions.40

When confronting bullies, be sure to place yourself in a position where you can safely protect yourself, whether it’s standing tall on your own, having other people present as witnesses and support, or keeping a paper trail of the bully’s inappropriate behavior. In cases of physical, verbal, or emotional abuse, consult with counseling, legal representation, law enforcement, or administrative professionals. It’s important to stand up to bullies—and you don’t have to do it alone.

which a drawing imported into a text document can no longer be altered, but must be changed in the original graphics program and reintroduced into the text document.) Out of the box the Star was multilingual, offering typefaces and keyboard configurations that could be implemented in the blink of an eye for writing in Russian, French, Spanish, and Swedish through the use of “virtual keyboards”—graphic representations of keyboards that appeared on screen to show the user where to find the unique characters in whatever language he or she was using. In 1982 an internal library of 6,000 Japanese kanji characters was added; eventually Star users were able to draft documents in almost every modern language, from Arabic and Bengali to Amharic and Cambodian. As the term implied, the user’s view of the screen resembled the surface of a desk. Thumbnail-sized icons representing documents were lined up on one side of the screen and those representing peripheral devices—printers, file servers, e-mail boxes—on the other. The display image could be infinitely personalized to be tidy or cluttered, obsessively organized or hopelessly confused, alphabetized or random, as dictated by the user’s personality and taste. The icons themselves had been painstakingly drafted and redrafted so they would be instantaneously recognized by the user as document pages (with a distinctive dog-eared upper right corner), file folders, in and out baskets, a clock, and a wastebasket. Thanks to the system’s object-oriented software, the Star’s user could launch any application simply by clicking on the pertinent icon; the machine automatically “knew” that a text document required it to launch a text editor or a drawing to launch a graphics program. No system has ever equaled the consistency of the Star’s set of generic commands, in which “move,” “copy,” and “delete” performed similar operations across the entire spectrum of software applications. The Star was the epitome of PARC’s user-friendly machine. No secretary had to learn about programming or code to use the machine, any more than she had to understand the servomechanism driving the dancing golf ball to type on an IBM Selectric typewriter. Changing a font, or a margin, or the space between typed lines in most cases required a keystroke or two or a couple of intuitive mouse clicks. The user understood what was happening entirely from watching the icons or documents move or change on the screen. This was no accident: “When everything in a computer system is visible on the screen,” wrote David Smith, a designer of the Star interface, “the display becomes reality. Objects and actions can be understood purely in terms of their effects on the display.

…all I could think was how this scene would play out in the Forensic Files reenactment and it wasn’t good. I hoped at least they cast a fat actress to play me. Representation was important.

After observing animals for millions of years, as our most important intellectual activity, we deformed the messenger itself. We made our animal fellow something to be possessed rather than someone to be encountered as a spiritual being. Our prehistoric “agreements” with the animal nations, our “negotiations” with wild animals, were once the biggest part of human culture. This was not a simple “identification with nature,” as the conservationists phrase it today. It was a lifetime work, to build covenants, or treaties of affiliation, with the nations of the Others. With domestication wild things became the enemies of tame things, materially and psychologically. The wild unconscious of mankind, its fears and dreams and subconscious impulses, lost their affiliation or representation by wild things, and those were the very things by which, for a million years, we had worked out a meaningful relationship with the sentient universe. The wild unconscious was driven away into the wilderness. We began to view the planet as a thing, rather than a thou.” We began to see our world as an organism to be possessed, rather than a spiritual moment to be encountered." -J.T. Winogrond