Interchangeable Parts Quotes

The gross and net result of it is that people who spent most of their natural lives riding iron bicycles over the rocky roadsteads of this parish get their personalities mixed up with the personalities of their bicycle as a result of the interchanging of the atoms of each of them and you would be surprised at the number of people in these parts who are nearly half people and half bicycles...when a man lets things go so far that he is more than half a bicycle, you will not see him so much because he spends a lot of his time leaning with one elbow on walls or standing propped by one foot at kerbstones.

We all think we're snowflakes, but we're Tinker Toys, held together by our interchangeable parts. (39)

Respect the colony as an organism rather than a mechanism with interchangeable parts.

We are not interchangeable objects, LEGO pieces that click together just because the parts fit.

Anything can be an instrument, Chugurh said. Small things. Things you wouldn't even notice. They pass from hand to hand. People don't pay attention. And then one day there’s an accounting. And after that nothing is the same. Well, you say. It’s just a coin. For instance. Nothing special there. What could that be an instrument of? You see the problem. to separate the act from the the thing. As if the parts of some moment in history might be interchangeable with the parts of some other moment. How could that be? Well, it’s just a coin. Yes. That’s true. Is it?

The screen came up to light again, showing a devastated section of the city grid. No, not decimated. Had that part of the city been decimated, one out of every ten buildings would be destroyed. That’s what decimated means. Personally, I think some early-years, respected television personality got decimated and devastated confused at some point, and no one wanted to point it out to him, so everyone started using them interchangeably. But dammit, words mean what they mean, even if everyone thinks they ought to mean something else.

So I looked with fascination at those people in their mobes, and tried to fathom what it would be like. Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who'd made the system thus were jealous, not of money and not of power but of story. If their employees came home at day's end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn't live without story had been driven into the concents or into jobs like Yul's. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn't always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account. Perhaps that was why he felt such a compulsion to tell them, not just about his own exploits in the wilderness, but those of his mentors.

Beautiful, I think to myself as I float back into sleep, my whole body thrumming with a tender, exhausted state of exhilaration. Beside me, Skunk's body is warm under his T-shirt. The last thing I see before falling asleep is the Kali painting on Skunk's wall. Her blue-gold body is draped in equal parts flowers and severed heads - as if beauty and horror were interchangeable and what matters most is trusting in the dance.

Even though we long for community-for places of common vision, shared purpose, cooperative effort, and personal fulfillment within collective commitment-we most often settle for institutions. That is, we generally find ourselves in impersonal places characterized by interchangeable parts, hierarchy, competition, and layers of supervision.

At the start of a new love as its ending, we are not exclusively attached to the object of that love, but rather the desire to love from which it will presently arise (and, later on, the memory it leaves behind) wanders voluptuously through a zone of interchangeable charms -- simply natural charms, it may be, gratification of appetite, enjoyment of one's surroundings -- which are harmonious enough for it not to feel at a loss in the presence of any one of them.

...the workings of the Inquisition did not fundamentally change over its six-hundred-year history. The Inquisition was a machine with interchangeable parts, just as its inventors had intended...

The actual legacy of Desert Storm was to plunge the United States more deeply into a sea of difficulties for which military power provided no antidote. Yet in post–Cold War Washington, where global leadership and global power projection had become all but interchangeable terms, senior military officers like Sullivan were less interested in assessing what those difficulties might portend than in claiming a suitably large part of the action.

How do we know that’s wrong? Because of the principle of interchangeable perspectives: I would not want to be a slave, therefore I should not be a slave master. If this sounds familiar, it’s because it is, in fact, the very argument made by the man who did more than anyone else in the United States to put an end to slavery, Abraham Lincoln, who, in 1858, on the eve of the American Civil War that would be fought in part to end the institution, declared, “As I would not be a slave, so I would not be a master.

Modernism isn't a design ethos any more, it's an economy of scale, and a marketing tool to sell the ordinary as something special, the sexless as erotic. A technological device without a specific, personalized identity has a subtext: it asserts the value of instrumentality. Its design is a reflection of its role... The anonymity of these objects is part of what they are: interchangeable commodities whose uniqueness in so far as they possess any is created by what is done with them. Function is an identity. And that identity is something we are encouraged to incorporate into our perception of self, that anonymity is proposed as something to emulate. Whimsy and uniqueness are indulgences.

IN MY PART of the world we have a ritual interchange that goes like this: First person: “Lovely weather we’re having.” Second person: “We’ll pay for it later.

Using machines to make other machines allowed finer tolerances to be maintained-sometimes down to a thousandth of an inch"-and this in turn meant that parts could be made interchangeable.

The Difference Engine stands—for a replica works today, in the Science Museum in London—as a milestone of what could be achieved in precision engineering. In the composition of its alloys, the exactness of its dimensions, the interchangeability of its parts, nothing surpassed this segment of an unfinished machine. Still, it was a curio. And it was as far as Babbage could go.

That's insanity. No other girl is going to come along and distract him. He is absolutely focused on you. We are not interchangeable objects, LEGO pieces that click together just because the parts fit. If he is telling you he wants you, then no one else is going to do. If you can't believe what he's telling you because of whatever your ordeal in the past is, pay attention to what he's showing you. Actions always speak louder than words.

One way was Taylorism. Frederick W. Taylor had been a steel company foreman who closely analyzed every job in the mill, and worked out a system of finely detailed division of labor, increased mechanization, and piecework wage systems, to increase production and profits. In 1911, he published a book on “scientific management” that became powerfully influential in the business world. Now management could control every detail of the worker’s energy and time in the factory. As Harry Braverman said (Labor and Monopoly Capital), the purpose of Taylorism was to make workers interchangeable, able to do the simple tasks that the new division of labor required—like standard parts divested of individuality and humanity, bought and sold as commodities.

So when the displays were erected it came as something of a surprise to discover that the American section was an outpost of wizardry and wonder. Nearly all the American machines did things that the world earnestly wished machines to do—stamp out nails, cut stone, mold candles—but with a neatness, dispatch, and tireless reliability that left other nations blinking. Elias Howe’s sewing machine dazzled the ladies and held out the impossible promise that one of the great drudge pastimes of domestic life could actually be made exciting and fun. Cyrus McCormick displayed a reaper that could do the work of forty men—a claim so improbably bold that almost no one believed it until the reaper was taken out to a farm in the Home Counties and shown to do all that it promised it could. Most exciting of all was Samuel Colt’s repeat-action revolver, which was not only marvelously lethal but made from interchangeable parts, a method of manufacture so distinctive that it became known as “the American system.

It has become increasingly clear that the way we farm affects the local community, and that the economy of the local community affects the way we farm; that the way we farm affects the health and integrity of the local ecosystem, and that the farm is intricately dependent, even economically, upon the health of the local ecosystem. We can no longer pretend that agriculture is a sort of economic machine with interchangeable parts, the same everywhere, determined by “market forces” and independent of everything else.

The idea...that our professional military men and women train for years without knowing whether they will ever have to actually carry out their missions to the fullest extent of their abilities is the very heart of what service is all about. Heroes aren't designated in advance. Everyone must always be ready to execute. In my experience, it's always the greatest heroes who claim they never did anything beyond what any of their buddies would have done in the same situation. Our training and our culture breed that response into us all, no matter what war we were part of. You train yourself to a standard and thereby make yourself interchangeable with others who share the same standard. And that gives everyone an equal claim to the pride that goes with having served your country.

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who’d made the system thus were jealous, not of money and not of power but of story. If their employees came home at day’s end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn’t live without story had been driven into the concents or into jobs like Yul’s. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn’t always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account.

Then there is the life-force, the Prana, that works in our vital being and nervous system. The Upanishad speaks of it as the first or supreme Breath; elsewhere in the sacred writings it is spoken of as the chief Breath or the Breath of the mouth, mukhya, asanya; it is that which carries in it the Word, the creative expression. In the body of man there are said to be five workings of the life-force called the five Pranas. One specially termed Prana moves in the upper part of the body and is pre-eminently the breath of life, because it brings the universal life-force into the physical system and gives it there to be distributed. A second in the lower part of the trunk, termed Apana, is the breath of death; for it gives away the vital force out of the body. A third, the Samana, regulates the interchange of these two forces at their meeting-place, equalises them and is the most important agent in maintaining the equilibrium of the vital forces and their functions. A fourth, the Vyana, pervasive, distributes the vital energies throughout the body. A fifth, the Udana, moves upward from the body to the crown of the head and is a regular channel of communication between the physical life and the greater life of the spirit. None of these are the first or supreme Breath, although the Prana most nearly represents it; the Breath to which so much importance is given in the Upanishads, is the pure life-force itself, - first, because all the others are secondary to it, born from it and only exist as its special functions. It is imaged in the Veda as the Horse; its various energies are the forces that draw the chariots of the Gods.

Minnows and catfish can recognize each member of their own species by his particular, person-specific odor. It is hard to imagine a solitary, independent, existentialist minnow, recognizable for himself alone; minnows in a school behave like interchangeable, identical parts of an organism. But there it is.

All human beings have a share of the logos, and all have roles to play in the vast design that is the world. But this is not to say that all humans are equal or that the roles they are assigned are interchangeable. Marcus, like most of his contemporaries, took it for granted that human society was hierarchical, and this is borne out by the images he uses to describe it. Human society is a single organism, like an individual human body or a tree. But the trunk of the tree is not to be confused with the leaves, or the hands and feet with the head. Our duty to act justly does not mean that we must treat others as our equals; it means that we must treat them as they deserve. And their deserts are determined in part by their position in the hierarchy.

Many of the streams that feed the river of culture are polluted, and the soil this river should be watering is thus parched and fragmented. Most of these we know, but let me briefly touch on some of the fault lines in the cultural soil (starving the soul) as well as some of the sources of the poisons in the water (polluting the soul).   Starving the cultural soul   One of the most powerful sources of cultural fragmentation has grown out of the great successes of the industrial revolution. Its vision, standards, and methods soon proliferated beyond the factory and the economic realm and were embraced in sectors from education to government and even church. The result was reductionism. Modern people began to equate progress with efficiency. Despite valiant and ongoing resistance from many quarters—including industry—success for a large part of our culture is now judged by efficient production and mass consumption. We often value repetitive, machine-like performance as critical to “bottom line” success. In the seductive industrialist mentality, “people” become “workers” or “human resources,” who are first seen as interchangeable cogs, then treated as machines—and are now often replaced by machines.

Draco’s wand turns out to work well for Harry, “at least as well as Hermione’s had done.” (HP/DH, 520) The wand recognizes Harry’s and Draco’s magic as equivalent. This wand has cast Expelliarmus at a wizard of great power and then been taken in a disarming move by a wizard whose signature magic is Expelliarmus. It is an easy transfer of wand allegiance from Draco to Harry, prompted in large part by a recognition of interchangeability.

If the colony continues increasing, it will become necessary to augment the number of the representatives, and that the interest of every part of the colony may be attended to, it will be found best to divide the whole into convenient parts, each part sending its proper number; and that the elected might never form to themselves an interest separate from the electors, prudence will point out the propriety of having elections often; because as the elected might by that means return and mix again with the general body of the electors in a few months, their fidelity to the public will be secured by the prudent reflexion of not making a rod for themselves. And as this frequent interchange will establish a common interest with every part of the community, they will mutually and naturally support each other, and on this (not on the unmeaning name of king) depends the strength of government, and the happiness of the governed.

So I looked with fascination at those people in their mobes, and tried to fathom what it would be like. Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who’d made the system thus were jealous, not of money and not of power but of story. If their employees came home at day’s end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn’t live without story had been driven into the concents or into jobs like Yul’s.

Although technology often leads science in discovery, the philosophy of technology is usually drawn from the scientific philosophy of its time. In our time, the technology of machines has drawn its inspiration from mechanics, dealing with complexity by reducing the number of relevant parts. The technology of government, on the other hand, has drawn upon statistical mechanics, creating simplicity by dealing only with people in the structureless mass, as interchangeable units, and taking averages.

He carefully poured the juice into a bowl and rinsed the scallops to remove any sand caught between the tender white meat and the firmer coral-colored roe, wrapped around it like a socialite's fur stole. Mayur is the kind of cook (my kind), who thinks the chef should always have a drink in hand. He was making the scallops with champagne custard, so naturally the rest of the bottle would have to disappear before dinner. He poured a cup of champagne into a small pot and set it to reduce on the stove. Then he put a sugar cube in the bottom of a wide champagne coupe (Lalique, service for sixteen, direct from the attic on my mother's last visit). After a bit of a search, he found the crème de violette in one of his shopping bags and poured in just a dash. He topped it up with champagne and gave it a swift stir. "To dinner in Paris," he said, glass aloft. 'To the chef," I answered, dodging swiftly out of the way as he poured the reduced champagne over some egg yolks and began whisking like his life depended on it. "Do you have fish stock?" "Nope." "Chicken?" "Just cubes. Are you sure that will work?" "Sure. This is the Mr. Potato Head School of Cooking," he said. "Interchangeable parts. If you don't have something, think of what that ingredient does, and attach another one." I counted, in addition to the champagne, three other bottles of alcohol open in the kitchen. The boar, rubbed lovingly with a paste of cider vinegar, garlic, thyme, and rosemary, was marinating in olive oil and red wine. It was then to be seared, deglazed with hard cider, roasted with whole apples, and finished with Calvados and a bit of cream. Mayur had his nose in a small glass of the apple liqueur, inhaling like a fugitive breathing the air of the open road. As soon as we were all assembled at the table, Mayur put the raw scallops back in their shells, spooned over some custard, and put them ever so briefly under the broiler- no more than a minute or two. The custard formed a very thin skin with one or two peaks of caramel. It was, quite simply, heaven. The pork was presented neatly sliced, restaurant style, surrounded with the whole apples, baked to juicy, sagging perfection.

Anything can be an instrument, Chigurh said. Small things. Things you wouldnt even notice. They pass from hand to hand. People dont pay attention. And then one day there’s an accounting. And after that nothing is the same. Well, you say. It’s just a coin. For instance. Nothing special there. What could that be an instrument of? You see the problem. To separate the act from the thing. As if the parts of some moment in history might be interchangeable with the parts of some other moment. How could that be? Well, it’s just a coin. Yes. That’s true. Is it?

Beyond our physical touch, the breasts of these screen actresses incite our imaginations to explore and reshape them. The bodies of these extraordinary women form a kit of spare parts, a set of mental mannequins that resemble Bellmer's obscene dolls. As they tease us, so we begin to dismantle them, removing sections of a smile, a leg stance, an enticing cleavage. The parts are interchangeable, like the operations we imagine performing on these untouchable women, as endlessly variable as the colours silkscreened on to the faces of Warhol's Liz and Marilyn.

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who’d made the system thus were jealous, not of money and not of power but of story. If their employees came home at day’s end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn’t live without story had been driven into the concents or into jobs like Yul’s. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part?

Anna is not just a woman, not just a splendid specimen of womanhood, she is a woman with a full, compact, important moral nature: everything about her character is significant and striking, and this applied as well to her love. She cannot limit herself as another character in the book, Princess Betsy, does, to an undercover affair. Her truthful and passionate nature makes disguise and secrecy impossible. She is not Emma Bovary, a provincial dreamer, a wistful wench creeping along crumbling walls to the beds of interchangeable paramours. Anna gives Vronski her whole life, consents to a separation from her adored little son—despite the agony it costs her not to see the child and she goes to live with Vronski first abroad in Italy, and then on his country place in central Russia, though this "open" affair brands her an immoral woman in the eyes of her immoral circle. (In a way she may be said to have put into action Emma's dream of escaping with Rodolphe, but Emma would have experienced no wrench from parting with her child, and neither were there any moral complications in that little lady's case.) Finally Anna and Vronski return to city life. She scandalizes hypocritical society not so much with her love affair as with her open defiance of society's conventions.

To connect to the holy is to access the deepest, juiciest part of our spirits. Perhaps this is why we set up so many boundaries, protections, and rules around both sex and religion. Both pursuits expose such a large surface area of the self, which can then be either hurt or healed. But when the boundaries, protections, and rules become more important than the sacred thing they are intended to protect, casualties ensue. But no matter how much we strive for purity in our minds, bodies, spirits, or ideologies, purity is not the same as holiness. It's just easier to define what is pure than what is holy, so we pretend they are interchangeable.

A number of Ford engineers arrived at Derby, and spent some months examining and familiarizing themselves with the drawings and manufacturing methods. One day their Chief Engineer appeared in Lovesey’s office, which I was then sharing, and said, ‘You know, we can’t make the Merlin to these drawings’. I replied loftily, ‘I suppose that is because the drawing tolerances are too difficult for you, and you can’t achieve the accuracy’. ‘On the contrary’, he replied, ‘the tolerances are far too wide for us. We make motor cars far more accurately than this. Every part on our car engines has to be interchangeable with the same part on any other engine, and hence all parts have to be made with extreme accuracy, far closer than you use. That is the only way we can achieve mass production’.

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who'd made the system thus were jealous, not of money and not of power but of story. If their employees came home at day's end with interesting stories to tell, it meant that something had gone wrong: a blackout, a strike, a spree killing. The Powers That Be would not suffer others to be in stories of their own unless they were fake stories that had been made up to motivate them. People who couldn't live without story had been driven into the concents or into jobs like Yul's. All others had to look somewhere outside of work for a feeling that they were part of a story, which I guessed was why Sæculars were so concerned with sports, and with religion. How else could you see yourself as part of an adventure? Something with a beginning, middle, and end in which you played a significant part? We avout had it ready-made because we were a part of this project of learning new things. Even if it didn't always move fast enough for people like Jesry, it did move. You could tell where you were and what you were doing in that story. Yul got all of this for free by living his stories from day to day, and the only drawback was that the world held his stories to be of small account.

This (the tendency to revive the old, and just stay with the old) is true not just of Habad but of Hassidim in generally, whether they are in Williamsburg or Mea She’arim. They are pouring all their energies into reliving an anachronism, so much so that there is no energy left over to live in the present. This attempt at living out an anachronism prevents them, not only from interchanging with the world around them, but even from praying properly, or studying, let alone from perceiving the presence of their children or their wives.” (SS: understanding what they need in the presence time and generation). “I’m not anti-tradition. On the contrary, I’ll use anything that will help me get off. I’ve got a great deal invested in the materials of civilization, like language and vocabulary - booba, zeida, cholent, tallis - they’re deeply embedded in the core of my brain, attached to my thalamus, not to the cortex. It would be foolish to deny that they’re not part of my make-up. But, if someone says that I must believe in the God who was active at the time of Moses, or Yohannan ben Zakai, or the Baal Shem Tov, my answer is no.

We shall never know now whether Nazism, the concentration camps or Hiroshima were intelligible or not: we are no longer part of the same mental universe. Victim and executioner are interchangeable, responsibility is diffrangible, dissoluble - such are the virtues of our marvellous interface. We no longer have the strength that forgetting gives: our amnesia is an amnesia of the image. Since everyone is guilty, who will declare an amnesty? As for autopsy, no one believes any longer in the anatomical accuracy of the facts: we have only models to work on. Even supposing the facts lay shining bright before our eyes, they would still not have the power to prove or convince. Consider how continual scrutiny of Nazism, of the gas chambers and so on, has merely rendered them less and less comprehensible, so that it has eventually become logical to ask an incredible question: 'But, in the last reckoning, did all those things really exist?' The question is perhaps an intolerable one, but the interesting thing here is what it is that makes it logically possible. And in fact what makes it possible is the media's way of replacing any event, any idea, any history, with any other, with the result that the more we scrutinize the facts, the more carefully we study details with a view to identifying causes, the greater is the tendency for them to cease to exist, and to cease to have existed.

Needless to say, what whites now think and say about race has undergone a revolution. In fact, it would be hard to find other opinions broadly held by Americans that have changed so radically. What whites are now expected to think about race can be summarized as follows: Race is an insignificant matter and not a valid criterion for any purpose—except perhaps for redressing wrongs done to non-whites. The races are equal in every respect and are therefore interchangeable. It thus makes no difference if a neighborhood or nation becomes non-white or if white children marry outside their race. Whites have no valid group interests, so it is illegitimate for them to attempt to organize as whites. Given the past crimes of whites, any expression of racial pride is wrong. The displacement of whites by non-whites through immigration will strengthen the United States. These are matters on which there is little ground for disagreement; anyone who holds differing views is not merely mistaken but morally suspect. By these standards, of course, most of the great men of America’s past are morally suspect, and many Americans are embarrassed to discover what our traditional heroes actually said. Some people deliberately conceal this part of our history. For example, the Jefferson Memorial has the following quotation from the third president inscribed on the marble interior: “Nothing is more certainly written in the book of fate than that these people [the Negroes] shall be free.” Jefferson did not end those words with a period, but with a semicolon, after which he wrote: “nor is it less certain that the two races equally free, cannot live under the same government.” The Jefferson Memorial was completed in 1942. A more contemporary approach to the past is to bring out all the facts and then repudiate historical figures. This is what author Conor Cruise O’Brien did in a 1996 cover story for The Atlantic Monthly. After detailing Jefferson’s views, he concluded: “It follows that there can be no room for a cult of Thomas Jefferson in the civil religion of an effectively multiracial America . . . . Once the facts are known, Jefferson is of necessity abhorrent to people who would not be in America at all if he could have had his way.” Columnist Richard Grenier likened Jefferson to Nazi SS and Gestapo chief Heinrich Himmler, and called for the demolition of the Jefferson Memorial “stone by stone.” It is all very well to wax indignant over Jefferson’s views 170 years after his death, but if we expel Jefferson from the pantheon where do we stop? Clearly Lincoln must go, so his memorial must come down too. Washington owned slaves, so his monument is next. If we repudiate Jefferson, we do not just change the skyline of the nation’s capital, we repudiate practically our entire history. This, in effect, is what some people wish to do. American colonists and Victorian Englishmen saw the expansion of their race as an inspiring triumph. Now it is cause for shame. “The white race is the cancer of human history,” wrote Susan Sontag. The wealth of America used to be attributed to courage, hard work, and even divine providence. Now, it is common to describe it as stolen property. Robin Morgan, a former child actor and feminist, has written, “My white skin disgusts me. My passport disgusts me. They are the marks of an insufferable privilege bought at the price of others’ agony.

THE INSTRUCTION OF PTAHHOTEP Part III Report your commission without faltering, Give your advice in your master’s council. If he is fluent in his speech, It will not be hard for the envoy to report, Nor will he be answered, "Who is he to know it ?” As to the master, his affairs will fail If he plans to punish him for it. He should be silent upon (hearing): "I have told.” If you are a man who leads. Whose authority reaches wide, You should do outstanding things, Remember the day that comes after. No strife will occur in the midst of honors, But where the crocodile enters hatred arises. If you are a man who leads. Listen calmly to the speech of one who pleads; Don’t stop him from purging his body Of that which he planned to tell. A man in distress wants to pour out his heart More than that his case be won. About him who stops a plea One says: “Why does he reject it ?” Not all one pleads for can be granted, But a good hearing soothes the heart. If you want friendship to endure In the house you enter As master, brother, or friend, In whatever place you enter, Beware of approaching the women! Unhappy is the place where it is done. Unwelcome is he who intrudes on them. A thousand men are turned away from their good: A short moment like a dream, Then death comes for having known them. Poor advice is “shoot the opponent,” When one goes to do it the heart rejects it. He who fails through lust of them, No affair of his can prosper. If you want a perfect conduct, To be free from every evil, Guard against the vice of greed: A grievous sickness without cure, There is no treatment for it. It embroils fathers, mothers, And the brothers of the mother, It parts wife from husband; It is a compound of all evils, A bundle of all hateful things. That man endures whose rule is rightness, Who walks a straight line; He will make a will by it, The greedy has no tomb. Do not be greedy in the division. Do not covet more than your share; Do not be greedy toward your kin. The mild has a greater claim than the harsh. Poor is he who shuns his kin, He is deprived of 'interchange' Even a little of what is craved Turns a quarreler into an amiable man. When you prosper and found your house, And love your wife with ardor, Fill her belly, clothe her back, Ointment soothes her body. Gladden her heart as long as you live, She is a fertile held for her lord. Do not contend with her in court, Keep her from power, restrain her — Her eye is her storm when she gazes — Thus will you make her stay in your house. Sustain your friends with what you have, You have it by the grace of god; Of him who fails to sustain his friends One says, “a selfish ka". One plans the morrow but knows not what will be, The ( right) ka is the ka by which one is sustained. If praiseworthy deeds are done, Friends will say, “welcome!” One does not bring supplies to town, One brings friends when there is need. Do not repeat calumny. Nor should you listen to it, It is the spouting of the hot-bellied. Report a thing observed, not heard, If it is negligible, don’t say anything. He who is before you recognizes worth. lf a seizure is ordered and carried out, Hatred will arise against him who seizes; Calumny is like a dream against which one covers the face. If you are a man of worth, Who sits in his master’s council. Concentrate on excellence, Your silence is better than chatter. Speak when you know you have a solution, It is the skilled who should speak in council; Speaking is harder than all other work. He who understands it makes it serve.

Writers used to be treated (except for the few brand name authors) as the bottom rung of the food chain.  We were interchangeable parts.  We’re not any more.  All those people between us and our readers (agents, editors, publishers, book reps, bookstores) are the ones whose jobs are in danger.

it can be tempting, especially if you are new to polyamory, to try to script what your relationships will look like—to decide in advance what kinds of people you will place into what roles. People often do this to avoid dealing with issues like insecurity or fear of being left out. This approach treats people as interchangeable parts rather than as human beings with their own needs and desires. When we treat people as components to fit roles we have scripted for them, they are likely to feel disempowered, which plants the seeds for all kinds of trouble.

However, without its essential attributes the concept of ‘God’ is empty on its own. Like any other concept, it contains some essential features for your mind — at least God is either merely the Creator, or also Regulator of everything in the Universe, including your brain, mind and behavior. On the surface, maybe there is no serious distinction between them, since the majority looks at the surface only, the interchange of their meanings causes little or no discomfort for the intellect. But at the bottom there is clear-cut distinction between them. God as only the creator is the first cause of the Universe, which in turn also affects your brain and mind states through deterministic relationships between everything, visible or invisible for you, in the Universe. But even God itself cannot break that determinism and regulatory. In that context God is passive rather than active super power, he is not omnipotent, he can neither damn nor forgive you. Therefore, there is no need to worship, to perform numerous rituals, sacrifice, struggle for God against God’s enemies and so on and so forth. There is no appearance of any phenomenon, only the deep content related to ’emotional-motivational’ sub-system of mind such as the ultimate purpose of life and after death. The concept of ‘God’ with the meaning of just creator is more philosophical, and in some context more ‘scientific’, than the concept of 'God' with also the meaning of the regulator. In the former meaning you can substitute the concept of ‘energy’, ‘information’, ‘hard determinism’ and so on, in their broader sense, for the concept of ‘God’. But you cannot do it related to the latter meaning, because unlike the former, it is ideological rather than philosophical and ‘scientific’. There is no free thought there, there is no free conceptual analysis there, your contemplation cannot circulate in any direction only on the base of the logical investigation and logical argumentation. it is going to be confined at some point after which would come all-powerful God’s will, expressed in the holy scriptures, and ideological interpretation of that will according to various political-economic interests. (The Denotation and Connotation of the concept of God, Part 3)

The American City was not unlike the first great products of American industrialism itself: the Colt revolver and the Winchester rifle. Gun manufacturing taught American industry about mass production, standardization, and the virtues of interchangeable parts, and the American city that industrialism produced was itself a very big gun: standardized, hugely profitable, and morally indifferent about any victims.

The ocean floor had identifiable formations such as the continental shelf near the continents' landmass. Here it is generally thought of as that part of the continent that is underwater. Perhaps it could be better thought of as that part that corresponds to the area of the mainland between the beach and the point where the continent falls off into the abyss. Other terms include the seabed, seafloor, sea floor, or ocean floor which is the bottom of the ocean. If this area were to be dry it would include many of the same features found on land, such as mountain ranges and flat plains. Some of these mountains penetrate the surface to become islands. The Hawaiian and Caribbean islands are examples of this. In the Atlantic Ocean the mid-Atlantic riff also has many examples such as Iceland, the Azores Madeira, Ascension Island and Saint Helena. These islands follow a seismic crack or fault line between adjacent tectonic plates. It runs 24,855 miles, mostly underwater, from the Polar Regions in both the northern and southern hemispheres. There is a concern that as more ice melts due to global warming some of the lands near the ocean, including entire islands, will relatively soon become flooded, Coastal Florida is definitely an area of concern, however politicians have not yet noticed! Usually a seabed describes the Seafloor and its characteristics such as the type of sediment, sand or stones covering it. Some scientists differentiate the Ocean floor from the Sea bottom, by the water over it such as that of an Ocean a Gulf or a Sea. Although it can be made to sound complicated these nouns are basically synonymous and in most cases can be used interchangeably.

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy.

The grammar of Newspeak had two outstanding peculiarities. The first of these was an almost complete interchangeability between different parts of speech. Any word in the language (in principle this applied even to very abstract words such as if or when) could be used either as verb, noun, adjective, or adverb.

The industrialized mass nature of school goes back to the very beginning, to the common school and the normal school and the idea of universal schooling. All of which were invented at precisely the same time we were perfecting mass production and interchangeable parts and then mass marketing. The common school (now called a public school) was a brand new concept, created shortly after the Civil War. “Common” because it was for everyone, for the kids of the farmer, the kids of the potter, and the kids of the local shopkeeper. Horace Mann is generally regarded as the father of the institution, but he didn’t have to fight nearly as hard as you would imagine— because industrialists were on his side. The two biggest challenges of a newly industrial economy were finding enough compliant workers and finding enough eager customers. The common school solved both problems. The normal school (now called a teacher’s college) was developed to indoctrinate teachers into the system of the common school, ensuring that there would be a coherent approach to the processing of students. If this sounds parallel to the notion of factories producing items in bulk, of interchangeable parts, of the notion of measurement and quality, it’s not an accident. The world has changed, of course. It has changed into a culture fueled by a market that knows how to mass-customize, to find the edges and the weird, and to cater to what the individual demands instead of insisting on conformity. Mass customization of school isn’t easy. Do we have any choice, though? If mass production and mass markets are falling apart, we really don’t have the right to insist that the schools we designed for a different era will function well now.

LACKLAND AIR FORCE BASE sits just southeast of the U.S. Route 90 and Interstate 410 interchange, in the dead center of San Antonio, a city better known for its River Walk and Mexican food. It is bisected by Route 13 and its Gateway Hills Golf Course occupies a significant portion of the property. It is home to one of the largest Air Force training facilities in the United States and hosts the Wilford Hall Ambulatory Surgical Center, one of the country’s four major referral centers for advanced medical care. In more recent years, Lackland had become part of Joint Base San Antonio, home to the 16th Air Force.

Once every few weeks, beginning in the summer of 2018, a trio of large Boeing freighter aircraft, most often converted and windowless 747s of the Dutch airline KLM, takes off from Schiphol airport outside Amsterdam, with a precious cargo bound eventually for the city of Chandler, a western desert exurb of Phoe­nix, Arizona. The cargo is always the same, consisting of nine white boxes in each aircraft, each box taller than a man. To get these pro­foundly heavy containers from the airport in Phoenix to their des­tination, twenty miles away, requires a convoy of rather more than a dozen eighteen-wheeler trucks. On arrival and family uncrated, the contents of all the boxes are bolted together to form one enormous 160-ton machine -- a machine tool, in fact, a direct descendant of the machine tools invented and used by men such as Joseph Bramah and Henry Maudslay and Henry Royce and Henry Ford a century and more before. "Just like its cast-iron predecessors, this Dutch-made behemoth of a tool (fifteen of which compose the total order due to be sent to Chandler, each delivered as it is made) is a machine that makes machines. Yet, rather than making mechanical devices by the pre­cise cutting of metal from metal, this gigantic device is designed for the manufacture of the tiniest of machines imaginable, all of which perform their work electronically, without any visible mov­ing parts. "For here we come to the culmination of precision's quarter­millennium evolutionary journey. Up until this moment, almost all the devices and creations that required a degree of precision in their making had been made of metal, and performed their vari­ous functions through physical movements of one kind or another. Pistons rose and fell; locks opened and closed; rifles fired; sewing machines secured pieces of fabric and created hems and selvedges; bicycles wobbled along lanes; cars ran along highways; ball bearings spun and whirled; trains snorted out of tunnels; aircraft flew through the skies; telescopes deployed; clocks ticked or hummed, and their hands moved ever forward, never back, one precise sec­ond at a time."Then came the computer, then the personal computer, then the smartphone, then the previously unimaginable tools of today -- and with this helter-skelter technological evolution came a time of translation, a time when the leading edge of precision passed itself out into the beyond, moving as if through an invisible gateway, from the purely mechanical and physical world and into an immobile and silent universe, one where electrons and protons and neutrons have replaced iron and oil and bearings and lubricants and trunnions and the paradigm-altering idea of interchangeable parts, and where, though the components might well glow with fierce lights send out intense waves of heat, nothing moved one piece against another in mechanical fashion, no machine required that mea­sured exactness be an essential attribute of every component piece.

October 26 He went up on a mountainside by himself to pray. When evening came, he was there alone. (Matthew 14:23) Christ Jesus, in His humanity, felt the need of complete solitude—to be entirely by Himself, alone with Himself. Each of us knows how draining constant interchange with others can be and how it exhausts our energy. As part of humankind, Jesus knew this and felt the need to be by Himself in order to regain His strength. Solitude was also important to Him in order to fully realize His high calling, His human weakness, and His total dependence on His Father. As a child of God, how much more do we need times of complete solitude—times to deal with the spiritual realities of life and to be alone with God the Father. If there was ever anyone who could dispense with special times of solitude and fellowship, it was our Lord. Yet even He could not maintain His full strength and power for His work and His fellowship with the Father without His quiet time. God desires that every servant of His would understand and perform this blessed practice, that His church would know how to train its children to recognize this high and holy privilege, and that every believer would realize the importance of making time for God alone. Oh, the thought of having God all alone to myself and knowing that God has me all alone to Himself! Andrew Murray Lamartine, the first of the French Romantic poets and a writer of the nineteenth century, in one of his books wrote of how his mother had a secluded spot in the garden where she spent the same hour of each day. He related that nobody ever dreamed of intruding upon her for even a moment of that hour. It was the holy garden of the Lord to her. Pity those people who have no such Beulah land! (See Isa. 62:4.) Jesus said, “Go into your room, close the door and pray” (Matt. 6:6), for it is in quiet solitude that we catch the deep and mysterious truths that flow from the soul of the things God allows to enter our lives.

LSP: The Liskov Substitution Principle Barbara Liskov’s famous definition of subtypes, from 1988. In short, this principle says that to build software systems from interchangeable parts, those parts must adhere to a contract that allows those parts to be substituted one for another.

Interestingly, Freeman describes a set of circumstances in which the unstructured group can, in fact, work: It is task oriented. Its function is very narrow and very specific, like putting on a conference or putting out a newspaper. It is the task that basically structures the group. The task determines what needs to be done and when it needs to be done. It provides a guide by which people can judge their actions and make plans for future activity. It is relatively small and homogeneous. Homogeneity is necessary to insure that participants have a “common language” for interaction. People from widely different backgrounds may provide richness to a consciousness-raising group where each can learn from the others’ experience, but too great a diversity among members of a task-oriented group means only that they continually misunderstand each other. Such diverse people interpret words and actions differently. They have different expectations about each other’s behavior and judge the results according to different criteria. If everyone knows everyone else well enough to understand the nuances, they can be accommodated. Usually, they only lead to confusion and endless hours spent straightening out conflicts no one ever thought would arise. There is a high degree of communication. Information must be passed on to everyone, opinions checked, work divided up, and participation assured in the relevant decisions. This is only possible if the group is small and people practically live together for the most crucial phases of the task. Needless to say, the number of interactions necessary to involve everybody increases geometrically with the number of participants. This inevitably limits group participants to about five, or excludes some from some of the decisions. Successful groups can be as large as 10 or 15, but only when they are in fact composed of several smaller subgroups which perform specific parts of the task, and whose members overlap with each other so that knowledge of what the different subgroups are doing can be passed around easily. There is a low degree of skill specialization. Not everyone has to be able to do everything, but everything must be able to be done by more than one person. Thus no one is indispensable. To a certain extent, people become interchangeable parts. Here

What wisdom and what virtue there is in judging oneself truly and in remaining oneself! You have a part that only you can play; and your business is to play it to perfection, instead of trying to force fortune. Our lives are not interchangeable. Equally by aiming too high and by falling too low, one misses the path to the goal. Go straight ahead, in your own way, with God for guide.

The gross and net result of it is that people who spent most of their natural lives riding iron bicycles over the rocky roadsteads of this parish get their personalities mixed up with the personalities of their bicycle as a result of the interchanging of the atoms of each of them and you would be surprised at the number of people in these parts who nearly are half people and half bicycles.’ I let go a gasp of astonishment that made a sound in the air like a bad puncture. ‘And you would be flabbergasted at the number of bicycles that are half-human almost half-man, half-partaking of humanity.

There is no honest revolt against reason—and when you accept any part of their creed, your motive is to get away with something your reason would not permit you to attempt. The freedom you seek is freedom from the fact that if you stole your wealth, you are a scoundrel, no matter how much you give to charity or how many prayers you recite—that if you sleep with sluts, you’re not a worthy husband, no matter how anxiously you feel that you love your wife next morning—that you are an entity, not a series of random pieces scattered through a universe where nothing sticks and nothing commits you to anything, the universe of a child’s nightmare where identities switch and swim, where the rotter and the hero are interchangeable parts arbitrarily assumed at will—that you are a man—that you are an entity—that you are. “No matter how eagerly you claim that the goal of your mystic wishing is a higher mode of life, the rebellion against identity is the wish for non-existence. The desire not to be anything is the desire not to be.

What kinds of Work will You do in Freelancing? What kind of work will you do in Freelancing? And to understand the type of work in freelancing, You need to have a clear idea of what freelancing is. There is no specific type of freelancing, it can be of many types, such as - Freelance Photography, Freelance Journalism, Freelance Writer, Freelance Data Entry, Freelance Logo Designer, Freelance Graphics Designer etc. There's no end to the amount of work you can do with freelancing. The most interesting thing is that you are everything in this process. There is no one to twirl over your head, you are the boss here. Even here there is no obligation to work from 9-5. Today I discuss some freelancing tasks that are popular in the freelancing sector or are done by many freelancers. For example: Data Entry: It wouldn't be too much of a mistake to say that data entry is the easiest job. Rather, it can be said without a doubt that data entry is more difficult than any other job. Data entry work basically means typing. This work is usually provided as a PDF file and is described as a 'Word type work'. Any employee can take a data entry job as a part-time job for extra income at the end of his work. Graphics Design: One of the most popular jobs in the freelancing world is graphic design. The main reasons for the popularity of this work are its attractiveness and simplicity. Everything we see online is contributed by graphics. For example, Cover pages, Newspaper, Book cover pages, advertisements and Photographs, Editing or changing the background of a picture or photo, Creating banners for advertising, Creating visiting cards, Business cards or leaflets, Designed for webpages known as (PhD), T-shirt designing, Logo designing, Making cartoons and many more. Web Design and Development: 'Web design' or 'Site design' are used interchangeably. The most important job of freelancing is web design. From the simplest to the most difficult aspects of this work, almost all types of work are done by freelancers. There are many other themes like WordPress, Elementor, Joomla, and DV that can be used to create entire sites. Sometimes coding is required to create some sites. If the web designer has coding experience or skills then there is no problem, and if not then the site creation should be done by programmers. Programming: Programming means writing some signals, codes, or symbols into a specific system. And its job is to give different types of commands or orders to the computer. If you give some command to the computer in Bengali or English, the computer will not understand it. For that want binary code or number. Just as any book is written in English, Hindi, Japanese Bengali, etc. every program is written in some particular programming language like C++, Java, etc. The written form of the program is called source code. A person who writes source code is called a programmer, coder, or developer. While writing the program, the programmer has to follow the syntax or grammar of that particular programming language. Other work: Apart from the above jobs, there are various other types of jobs that are in high demand in the freelancing sector or market. The tasks are: Writing, Article or blog post writing SEO Marketing, Digital marketing, Photo, Audio, Video Editing, Admin jobs, Software development, Translation, Affiliate marketing, IT and Networking etc. Please Visit Our Blogging Website to read more Articles related to Freelancing and Outsourcing, Thank You.

Marriage, by its very nature, requires complementarity. The mystical union of Christ and the church—each “part” belonging to the other but neither interchangeable—cannot be pictured in marital union without the differentiation of male and female.

The power system admits only one kind of complexity, that which conforms to its own method and belongs to the current period: a system so uniform that its components are in effect interchangeable parts, conceived as if by a single collective mind.

In human manufacturing, use of interchangeable parts was a revolutionary innovation, and hard work to achieve. How did Nature achieve it? How could uniformity, if achieved by careful adjustment, stand up to the ravages of time? And if the building blocks are supremely stable, and resistant to change, how did they arise in the first place? Maxwell was alert to , and intrigued by, this issue, seeing in it evidence of benevolent Creation. As he put it: 'Natural causes, as we know, are at work, which tend to modify, if they do not at length destroy, all the dimensions of the earth and the whole solar system. But though in the course of ages catastrophes have occurred and may yet occur in the heavens, though ancient systems may be dissolved and new systems evolved out of their ruins, the molecules out of which these systems are built-the foundation stones of the material universe-remain unbroken and unworn. They continue this day as they were created-perfect in number and measure and weight, and form the innefaceable characters impressed on them we may learn that those aspirations after accuracy in measurement, truth in statement, and justice in action, which we reckon among our noblest attributes as men, are ours because they are essential constituents of the image of Him who in the beginning created, not only the heaven and the earth, but the materials which heaven and earth consist.

We didn't belong anywhere in particular any more. We were interchangeable parts in the American machine.

The most important technology of the industrial age was the ability to produce parts that were perfectly identical and interchangeable. Blacksmiths and carpenters couldn’t do it; in fact, humans can’t do it routinely in any profession. Only machines can. It was the U.S. Army’s Ordnance Department that developed this ability to have machines make parts for other machines, spending nearly fifty years on this effort—an inconceivable period of research for a private corporation in the nineteenth century.

The meaning of marriage is more than mutual sacrifice and covenantal commitment. Marriage, by its very nature, requires complementarity. The mystical union of Christ and the church—each “part” belonging to the other but neither interchangeable—cannot be pictured in marital union without the differentiation of male and female.

For the organization with pathologically high turnover (anything over 30 percent), a few reasons account for most departures: • A just-passing-through mentality: Co-workers engender no feelings of long-term involvement in the job. • A feeling of disposability: Management can only think of its workers as interchangeable parts (since turnover is so high, nobody is indispensable). • A sense that loyalty would be ludicrous: Who could be loyal to an organization that views its people as parts? The insidious effect here is that turnover engenders turnover. People leave quickly, so there’s no use spending money on training. Since the company has invested nothing in the individual, the individual thinks nothing of moving on. New people are not hired for their extraordinary qualities, since replacing extraordinary qualities is too difficult. The feeling that the company sees nothing extraordinary in the worker makes the worker feel unappreciated as an individual. Other people are leaving all the time, so there’s something wrong with you if you’re still here next year. A

[T]hat which is the object of another being is dependent. … Thus the plant is dependent on air and light, that is, it is an object for air and light, not for itself. Physical life in general is nothing else than this perpetual interchange of the objective and subjective relation.

God and the individual communicate within the framework of God’s purposes for us, as explained earlier, and that because of the interchange God does what he had not previously intended, or refrains from something he previously had intended to do, is nothing against God’s dignity if it is an arrangement he himself has chosen. It is not inherently “greater” to be inflexible. That is an unfortunate human idea of greatness, derived from behavior patterns all too common in a fallen world. It turns God into a cosmic stuffed shirt. This unfortunate idea is reinforced from “the highest intellectual sources” by classical ideas of “perfection,” which stressed the necessity of absolute inalterability in God. But in a domain of persons, such as The Kingdom Among Us, it is far greater to be flexible and yet able to achieve the good goals one has set. And that is an essential part of the Divine Personality shown in the Bible and incarnated in the person of Jesus and presented in his message. So far from fitting the classical pattern of God as “the Unmoved Mover,” the God shown in the historical record is “the Most Moved Mover.” This

So why are we, any of us, still debating the reality of climate change? Why aren’t all of our political and business leaders joining the cry to rally the Next Greatest Generation to come up with some solutions? A key part of the problem is that many of our richest people made their fortunes in the fossil-fuel industry. To protect their wealth and businesses, they have turned to promoting denial. Conservative politicians get a great deal of their campaign contributions from fossil-fuel wealth, and they have been convinced to interchange the standard statements of scientific uncertainty (e.g. “plus-or-minus 3%”) to mean that we know nothing at all (i.e. “maybe the answer is minus 100%”). Conservative media outlets have obediently played along. This is wrong and dangerous.

Individual assignments treat people like interchangeable parts, widgets or screws to be shuffled from drawer to drawer. In combat under this system, new guys showed up one at a time, and often got shot all too quickly.

The actual legacy of Desert Storm was to plunge the United States more deeply into a sea of difficulties for which military power provided no antidote. Yet in post-Cold War Washington, where global leadership and global power projection had become all but interchangeable terms, senior military officers...were less interested in assessing what those difficulties might portend than in claiming a suitably large part of the action. In the buoyant atmosphere of that moment, confidence in the efficiency of American arms left little room for skepticism and doubt. As a result, senior military leaders left unasked questions of fundamental importance. What if the effect of projecting U.S. military power was not to solve problems, but to exacerbate them? What if expectations of doing more with less proved hollow? What consequences would then ensue? Who wear bear them?

Man, to Lewis, is an immortal subject; pains are his moral remedies, salutary disciplines, willing sacrifices, playing their part in a drama of interchange between God and him.

From the Bridge” The Importance of History Not all that many years ago the Importance of history would have been a “no brainer!” People understood that there was very little new under the sun, and history was a good barometer to the future. “Those that fail to heed history are doomed to repeat it, “was an adage frequently heard. It gave us a perspective by which to stabilize our bearings and allowed us to find one of the few ways by which we could understand who we are. The myth that George Washington, not being able to lie, admitted to chopping down his father’s favorite cherry tree helped us create a moral compass. Abraham Lincoln’s moniker “Honest Abe,” took root when he worked as a young store clerk in New Salem, IL. The name stuck before he became a lawyer or a politician. His writings show that he valued honesty and in 1859 when he ran for the presidency the nickname became his campaign slogan. However, apparently ”Honest Abe” did lie about whether he was negotiating with the South to end the war and also knowingly concealed some of the most lethal weapons ever devised during the Civil War." These however, were very minor infractions when compared to what we are now expected to believe from our politicians. Since World War II the pace of life has moved faster than ever and may actually have overrun our ability to understand the significance and value of our own honesty. We no longer turn to our past for guidance regarding the future; rather we look into our future in terms of what we want and how we will get it. We have developed to the point that we are much smarter than our ancestors and no longer need their morality and guidance. What we don’t know we frequently fabricate and in most cases, no one picks up on it and if they do, it really doesn’t seem to matter. In short the past has become outdated, obsolete and therefore has become largely irrelevant to us. Being less informed about our past is not the result of a lack of information or education, but of ambivalence and indifference. Perhaps history belongs to the ages but not to us. To a great extent we as a people really do not believe that history matters very much, if at all. My quote “History is not owned solely by historians. It is part of everyone’s heritage,” was written for the opening page of my award winning book “The Exciting Story of Cuba.” Not only is it the anchor holding our Ship of State firmly secure, it is the root of our very being. Yes, history is important. In centuries past this statement would have been self-evident. Our predecessors devoted much time and effort in teaching their children history and it helped provide the foundation to understanding who they were. It provided them a reference whereby they could set their own life’s goals. However society has, to a great extent, turned its back on the past. We now live in an era where the present is most important and our future is being built on shifting sand. We, as a people are presently engaged in a struggle for economic survival and choose to think of ourselves in terms of where wind and tide is taking us, rather than where we came from. We can no longer identify with our ancestors, thus they are no longer relevant. Their lives were so different from our own that they no longer can shed any light on our experience or existence. Therefore, in the minds of many of us, the past no longer has the value it once had nor do we give it the credence it deserves. As in war, the truth is the first victim; however this casualty threatens the very fabric of our being. When fact and fiction are interchanged to satisfy the moment, the bedrock of history in undermined. When we depend on the truth to structure our future, it is vital that it be based on truthful history and the honesty of those who write it. It is a crime without penalty when our politicians tell us lies. In fact they are often shamefully rewarded; encouraging them to become even more blatant in the lies they tell.

There are typecastings, un-typecastings and re-typecastings in any imagination. A ‘healthy’ type might be one with a balanced mixture of all three. Demonisation should not be swamped by its antidote. Scepticism is always welcome in a world where few things can be as they seem. The work of international relations might be to see the fused layers of every actor and its background, and not just a layer which is forcibly represented as the worst aspect possible. It would of course be reflective if each actor could see its own fused and often contradictory layers — and they are fused together; they can be analysed in their component parts, but they can’t be unglued completely. However,in a world of ascendancy and descendancy in the international, every actor essentialises its historical glamour and greatness as an underpinning for victory. The trick for the observer — and the wise statesman — is not to believe anything, but to believe everything; to know and believe each and every single layer of the whole even when, often, the layers are far from neatly stacked but are jumbled materials that form a living collage of interchanging shapes and colours — Jackson Pollack in 3d. It would certainly make the study of international relations, and even more so its practice, quite fascinating in more than its present morbidity of power relationships.

A football is not pigskin. It’s made of cowhide. A baseball is not horsehide. It’s also made of cowhide. When Juliet asks, “Wherefore art thou, Romeo?”, she’s not asking where he is, but rather, in the meaning of the time, why he is doing what he’s doing. Bone china actually does contain bone. Calcified animal-bone ash adds to the durability of the product. Henry Ford is thought to be the innovator of mass production, but just before 1800, Eli Whitney, of cotton gin fame, found a way to manufacture muskets by machine, producing interchangeable parts. Bix Beiderbecke, the renowned jazz musician, did not play the trumpet. His instrument was the cornet. Lucrezia Borgia was not the wicked murderess she is reputed to have been. Her major fault, according to Bergen Evans, was “an insipid, almost bovine, good nature.” Contrary to much popular usage, hoi polloi does not refer to the elite; rather, it means the common people. Natural gas, the kind used for heating and cooking in the home, is odorless. Odiferous additives are put in to give the gas a recognizable smell as a measure to alert people to gas leaks. Muhammad Ali did not win the heavyweight gold medal at the 1960 Rome Olympics. His gold in 1960 was in the light heavyweight category. The heavyweight gold went to Franco De Piccoli of Italy. Sacrilegious means violating or profaning anything sacred. In spite of its frequent mispronunciation, the word is not related to religion or religious.

In the army—old-fashioned style—every foot-soldier was considered interchangeable with every other. The hierarchical organization, then, was conceived as the structure that could give the fastest and most direct coordination between these interchangeable parts. But a programming project is not a battle, regardless of appearances. There is no need for quite the speed of communication which is necessary under field conditions, nor are the things to be communicated so simple that they can be barked over a two-way radio with shells bursting in the background. What is needed in a programming project is slow, careful communication among teams of people doing very different, highly specialized tasks.

Most employees are like interchangeable machine parts. When they show up to work, there is no trace of the person they replaced, and then they leave, they make no lasting impression and it's as if they were never there.

Of course, everything we had been speaking about was closely bound up with his interest in the philosophy of history. We discussed that subject for a whole afternoon, in connection with a difficult remark of his to the effect that the succession of the years could be counted but not numbered. This led us to the significance of sequence, number, series, direction. Did time, which surely was a sequence, have direction as well? I said that we had no way of knowing that time does not behave like certain curves that demonstrate a steady sequence at every point but have at no single point a tangent, that is, a determinable direction. We discussed the question whether years, like numbers, are interchangeable, just as they are numerable. I still possess a record of that part of the conversation, having written in my diary: “Benjamin’s mind revolves, and will long continue to revolve, around the phenomenon of myth, which he approaches from the most diverse angles: from history, with Romanticism as his point of departure; from literature, with Hölderlin as the point of departure; from religion, with Judaism as that point; and from law. If I ever have a philosophy of my own, he said to me, it somehow will be a philosophy of Judaism.

Hero opened her mouth, still unsure of whether to use English or Tagalog when talking to Paz. Paz had a habit of speaking to Roni in a mixture of English, Tagalog, and Pangasinan. It felt like Roni didn't really know the difference between Tagalog and Pangasinan, and moved between the two interchangeably as if they were one language. Nobody had told her otherwise, Hero supposed. But for Hero, listening to the mixture was like listening to a radio whose transmission would occasionally short out; she'd get half a sentence, then nothing -- eventually the intelligible parts would start back up, but she'd already lost her place in the conversation. But when Pol would come in, they'd switch to English, and like adjusting a dial to get a sharper signal, Hero would be able to tune in again.

different but related endeavors that both seek to maximize mechanical quality and reliability while minimizing cost, although the terms are sometimes used interchangeably. DFM addresses the creation of parts, while DFA addresses the assembly of those parts.

English: "It is paradoxical that we do not consider the constant death of our cells as our own death, while we do consider the death of ourselves as individuals, even though we are cells of society." Česky: „Je paradox, že neustálé smrti svých buněk nepovažujeme za svou smrt, zatímco smrt sebe jako jedince ano, přestože jsme buňkou společnosti.

These developments led to the eventual fall of the Qing Dynasty, the resignation of the Japanese government, and the continued control of India by the British. Especially in Japan and China, it also led to the realization that they needed to modernize, which prompted the Meiji Restoration (in Japan) and the Self-Strengthening Movement (in China). This move was very successful in Japan and not successful in China, which continued to suffer in what the Chinese call the Century of Humiliation. Second Industrial Revolution (1850s–early 1900s) Beginning in the mid-1800s, a second big wave of innovation took place, centered at first around steam-powered locomotion (e.g., railroads) and then electricity, telephones, interchangeable manufacturing parts, and other innovations at the turn of the 20th century. Whereas the First Industrial Revolution was centered on the UK, the Second Industrial Revolution primarily benefited the United States. As is typical, this period produced both great wealth and great wealth gaps and excesses in the capital markets, leading to an era known as the Gilded Age in the US. Invention of Communism (1848) The invention and development of communism in the mid-1800s came as a reaction against both capitalism and the wealth gaps it created and the benefits of the Industrial Revolutions going more to the owners of the new technologies than to the workers.

What kinds of Work will You do in Freelancing? What kind of work will you do in Freelancing? And to understand the type of work in freelancing, You need to have a clear idea of what freelancing is. There is no specific type of freelancing, it can be of many types, such as - Freelance Photography, Freelance Journalism, Freelance Writer, Freelance Data Entry, Freelance Logo Designer, Freelance Graphics Designer etc. There's no end to the amount of work you can do with freelancing. The most interesting thing is that you are everything in this process. There is no one to twirl over your head, you are the boss here. Even here there is no obligation to work from 9-5. Today I discuss some freelancing tasks that are popular in the freelancing sector or are done by many freelancers. For example: Data Entry: It wouldn't be too much of a mistake to say that data entry is the easiest job. Rather, it can be said without a doubt that data entry is more difficult than any other job. Data entry work basically means typing. This work is usually provided as a PDF file and is described as a 'Word type work'. Any employee can take a data entry job as a part-time job for extra income at the end of his work. Graphics Design: One of the most popular jobs in the freelancing world is graphic design. The main reasons for the popularity of this work are its attractiveness and simplicity. Everything we see online is contributed by graphics. For example, Cover pages, Newspaper, Book cover pages, advertisements and Photographs, Editing or changing the background of a picture or photo, Creating banners for advertising, Creating visiting cards, Business cards or leaflets, Designed for webpages known as (PhD), T-shirt designing, Logo designing, Making cartoons and many more. Web Design and Development: 'Web design' or 'Site design' are used interchangeably. The most important job of freelancing is web design. From the simplest to the most difficult aspects of this work, almost all types of work are done by freelancers. There are many other themes like WordPress, Elementor, Joomla, and DV that can be used to create entire sites. Sometimes coding is required to create some sites. If the web designer has coding experience or skills then there is no problem, and if not then the site creation should be done by programmers. Programming: Programming means writing some signals, codes, or symbols into a specific system. And its job is to give different types of commands or orders to the computer. If you give some command to the computer in Bengali or English, the computer will not understand it. For that want binary code or number. Just as any book is written in English, Hindi, Japanese Bengali, etc. every program is written in some particular programming language like C++, Java, etc. The written form of the program is called source code. A person who writes source code is called a programmer, coder, or developer. While writing the program, the programmer has to follow the syntax or grammar of that particular programming language. Other work: Apart from the above jobs, there are various other types of jobs that are in high demand in the freelancing sector or market. The tasks are: Writing, Article or blog post writing SEO Marketing, Digital marketing, Photo, Audio, Video Editing, Admin jobs, Software development, Translation, Affiliate marketing, IT and Networking etc.

Owing to the isolation in which the agriculturist lives, and to his limited education, he is but little capable of adding anything to general civilisation or learning to estimate the value of political institutions, and much less still to take an active part in the administration of public affairs and of justice, or to defend his liberty and rights. Hence he is mostly in a state of dependence on the landed proprietor. Everywhere merely agricultural nations have lived in slavery, or oppressed by despotism, feudalism, or priestcraft. The mere exclusive possession of the soil gave the despot, the oligarchy, or the priestly caste a power over the mass of the agricultural population, of which the latter could not rid themselves of their own accord. Under the powerful influence of habit, everywhere among merely agricultural nations has the yoke which brute force or superstition and priestcraft imposed upon them so grown into their very flesh that they come to regard it as a necessary constituent of their own body, as a condition of their very existence. On the other hand, the separation and variety of the operations of business, and the confederation of the productive powers, press with irresistible force the various manufacturers towards one another. Friction produces sparks of the mind, as well as those of natural fire. Mental friction, however, only exists where people live together closely, where frequent contact in commercial, scientific, social, civil, and political matters exists, where there is large interchange both of goods and ideas. The more men live together in one and the same place, the more every one of these men depends in his business on the co-operation of all others, the more the business of every one of these individuals requires knowledge, circumspection, education, and the less that obstinacy, lawlessness, oppression and arrogant opposition to justice interfere with the exertions of all these individuals and with the objects at which they aim, so much the more perfect will the civil institutions be found, so much larger will be the degree of liberty enjoyed, so much more opportunity will be given for self-improvement and for co-operation in the improvement of others. Therefore liberty and civilisation have everywhere and at all times emanated from towns, in ancient times in Greece and Italy, in the Middle Ages in Italy, Germany, Belgium, and Holland; later on in England, and still more recently in North America and France. But there are two kinds of towns, one of which we may term the productive, the other the consuming kind. There are towns which work up raw materials, and pay the country districts for these, as well as for the means of subsistence which they require, by means of manufactured goods. These are the manufacturing towns, the productive ones. The more that these prosper, the more the agriculture of the country prospers, and the more powers that agriculture unfolds, so much the greater do those manufacturing towns become. But there are also towns where those live who simply consume the rents of the land. In all countries which are civilised to some extent, a large portion of the national income is consumed as rent in the towns. It would be false, however, were we to maintain as a general principle that this consumption is injurious to production, or does not tend to promote it. For the possibility of securing to oneself an independent life by the acquisition of rents is a powertul stimulus to economy and to the utilisation of savings in agriculture and in agricultural improvements. Moreover, the man who lives on rents, stimulated by the inclination to distinguish himself before his fellow-citizens, supported by his education and his independent position, will promote, civilisation, the efficiency of public institutions, of State administration, science and art.

It was already an age of scientific wonders that promised to reshape economies and boost productivity. From the first steam engine that James Watt built in Great Britain in the 1760s to the hot-air balloons that floated across French skies in the 1780s to Eli Whitney’s invention of the cotton gin and the use of interchangeable parts in the 1790s, it was a time of technological marvels. No industry was being transformed more dramatically than British textiles. Sir Richard Arkwright had devised a machine called the water frame that used the power of rushing water to spin many threads simultaneously. By the time Hamilton was sworn in as treasury secretary, Arkwright’s mills on the Clyde in Scotland employed more than 1,300 hands.

I have not in this book discussed homoerotic behaviour, and that particular form of male bonding and female bonding loosely called ‘the homosexual community’. These large subjects require extensive treatment. But, very briefly, it should be said here that there may be analytic and practical profit in seeing male homosexuality as a specific feature of the more general phenomenon of male bonding. For a variety of obvious and more subtle reasons, male homoeroticism is socially organized differently and occurs more frequently than the female variety. There are a host of other differences which, in part, reflect the biologically based patterns which must accompany such a profound matter as seeking erotic contact, establishing sexual identity, and defining sexual role. The effect of homoerotic relationships in work, political, and other groups is of considerable interest in terms of many of the questions I have raised in this book. From a strictly biological viewpoint, there is no good reason for forbidding or even discouraging homoerotic activity, though in terms of Euro-American family structure and sexual attitudes there may be sociological reasons. As I have tried to indicate, there are important inhibitions in much of Euro-American culture – if not elsewhere too – against expressing affection between men, and one result of this inhibition of tenderness and warmth is an insistence on corporate hardness and forcefulness which has contributed to a variety of ‘tough-minded’ military, economic, political, and police enterprises and engagements. Of course, a fear of homoeroticism is not the only reason for this – a number of others have been described here too. But homoerotic activity has been widely and powerfully defined as aberrant (though as Kinsey has suggested, about half American males have had homosexual activity, while at least a third have had experiences culminating in orgasm). Much guilt and uncertainty must plague many of the participants in these relationships. So must the insecurity about possibly being or becoming ‘queer’ or ‘bent’ among other men who may feel drawn to their colleagues and friends in ways I have described but whose repertoire of explanations of their feelings is overwhelmed by their community’s assertion that men tender with each other are unmanly and unreliable. It remains a worthy subject of exploration to learn more about the dynamics of tender male interchanges, both for the sake of scientific understanding, and perhaps for providing information on the basis of which greater sympathy and opportunity may confront persons often harassed and disdained by themselves as well as others. That this may accompany a changed ideal of manhood, of corporate structure, of political acumen, and of the role of hard dominance, is not accidental but intrinsic to the whole argument of this book.

And, of all the relatives we left behind, not one could think of a reason why we should come home again. We didn’t belong anywhere in particular any more. We were interchangeable parts in the American machine.

Finally, it was our turn and my stomach churned with anxiety and nerves. As we raced out onto the stage to form our positions before the curtain went up, Sara turned to me and said, “Break a leg, Julia!” “What?” I frowned. “That’s for good luck,” she smirked and then faced the audience whose applause was deafening once again. We lunged into our routine, with Sara in the front row, doing the somersaults that she was so good at and as usual, her precision and timing were excellent. The applause erupted again and with a flick of her long ponytail, she executed a very tricky interchange with Alex and then moved to the back. Alex attacked his moves with his usual gusto and the sharp, expressive movements which made him the stand out hip-hop dancer that he was. I felt a rush of pride at being a part of such a cool routine but just as I moved to the front position, I felt my leg give way under me. It was a completely involuntary reaction and one I was powerless to prevent. I was supposed to kneel down and support the weight of one of the smaller girls on my bent knee but unfortunately, it was the leg that I had injured that morning. There was no way I could bear her weight and the sharp pain caused my knee to drop just as Abbie pressed down on it to raise herself into the air. With a gasp from the audience, she went tumbling to the ground. Bright red with embarrassment, she glared at me in horror and all I could do was help her up and try to resume the timing and movements of the routine going on around us. Fortunately, Abbie had no trouble getting back into rhythm, but I just seemed to lose my place and was not able to recover. As if in slow motion, I felt myself limping around the stage after the others and then looking down, I realized that blood was oozing from my leg and onto the floor. I tried to ignore it and focus on the moves that I knew so well, but I was simply unable to get it together. Gratefully, Millie took over my spot and I moved once again to the back row, trying to camouflage myself amongst the others. The scene around me was almost surreal and I felt as though I were a spectator watching the event unfold from afar. The swirling, twisting and turning of the dancers in front of me, along with the steady thumping beat of the latest hip-hop song that everyone knew so well, all seemed to mesh together into a whirlpool of crazy colors and sounds. Then, feeling a slight nudge in my lower back, I was pushed towards the front of the stage. An instant flash of recall had me leaping into the air. Everyone still considered this moment the highlight of our routine. It was the grand finale and my chance to relinquish my status as actually being a decent dancer and choreographer. Flinging my arms and legs forward, I came down onto the stage, one foot at a time. Then reminiscent of that morning’s episode in the school driveway, rather than gripping onto the stage in a final dramatic stomp, my foot slid forward and just kept on going until my whole body landed horizontally on the floor with a loud bang. In a blur of dizziness, I sat up and looked around then saw that I had slipped on a pool of blood; blood that had oozed from the gash in my knee and onto the stage. At that very moment, I was overcome with a sudden rush of nausea and unable to stop the sudden convulsion, I vomited all over the floor in front of me. Too terrified to open my eyes, I wished I could turn back the clock. Back to the day of our dress rehearsal when everything had gone so smoothly. My final leap had been the high point of the day, where even Miss Sheldon and also Alex our expert hip hop dancer, had congratulated me on my performance. I dared to glance fearfully out into the audience. Everyone appeared aghast and I could see the shocked expressions of my mom and dad. Then, realizing I was surrounded by worried faces peering down at me, everything suddenly went black.

Thousands of years ago, the work that people did had been broken down into jobs that were the same every day, in organizations where people were interchangeable parts. All of the story had been bled out of their lives. That was how it had to be; it was how you got a productive economy. But it would be easy to see a will at work behind this: not exactly an evil will, but a selfish will. The people who’d made the system thus were jealous, not of money and not of power but of story.

Daedalus Winter 2002. Vol. 131, pg. 89 The Biology of Race and the Concept of Equality. Ernst Mayr There is a widespread feeling that the word "race" indicates something undesirable and that it should be left out of all discussions. This leads to such statements as "there are no human races." Those who subscribe to this opinion are obviously ignorant of modern biology. Races are not something specifically human; races occur in a large percentage of species of animals. You can read in every textbook on evolution that geographic races of animals, when isolated from other races of their species, may in due time become new species. The terms "subspecies" and "geographic race" are used interchangeably in this taxonomic literature. … In a recent textbook of taxonomy, I defined a "geographic race" or subspecies as "an aggregate of phenotypically similar populations of a species inhabiting a geographic subdivision of the range of that species and differing taxonomically from other populations of that species." A subspecies is a geographic race that is sufficiently different taxonomically to be worthy of a separate name. What is characteristic of a geographic race is, first, that it is restricted to a geographic subdivision of the range of a species, and second, that in spite of certain diagnostic differences, it is part of a larger species. No matter what the cause of the racial difference might be, the fact that species of organisms may have geographic races has been demonstrated so frequently that it can no longer be denied. And the geographic races of the human races established before the voyages of European discovery and subsequent rise of a global economy - agree in most characteristics with the geographic races of animals. Recognizing races is only recognizing a biological fact. from Wikipedia: Ernst Mayr Ernst Walter Mayr was one of the 20th century's leading evolutionary biologists. He was also a renowned taxonomist, tropical explorer, ornithologist, philosopher of biology, and historian of science. His work contributed to the conceptual revolution that led to the modern evolutionary synthesis of Mendelian genetics, systematics, and Darwinian evolution, and to the development of the biological species concept.

Now we do not flinch to hear men and women referred to as “units” as if they were as uniform and interchangeable as machine parts. It is common, and considered acceptable, to refer to the mind as a computer: one’s thoughts are “inputs”; other people’s responses are “feedback.” And the body is thought of as a machine; it is said, for instance, to use food as “fuel”; and the best workers and athletes are praised by being compared to machines. Work is judged almost exclusively now by its “efficiency,” which, as used, is a mechanical standard, or by its profitability, which is our only trusted index of mechanical efficiency. One’s country is no longer loved familially and intimately as a “motherland,” but rather priced according to its “productivity” of “raw materials” and “natural resources” —valued, that is, strictly according to its ability to keep the machines running. And recently R. Buckminster Fuller asserted that “the universe physically is itself the most incredible technology”—the necessary implication being that God is not father, shepherd, or bridegroom, but a mechanic, operating by principles which, according to Fuller, “can only be expressed mathematically.

In the face of such challenges, it is important to remember that there is no way to guarantee a particular outcome. You can’t force another person to change, or to do what you want. Moreover, if you define success by what you can get others to do, you cede to them control of the outcome and set yourself up for aggravation. Your goal should be to do the best you can to fuel a productive interchange and to make sure as best you can that your own actions aren’t part of the problem and somehow contributing to the other’s reactions.

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