Interfere Related Quotes

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

Take democracy. According to the common-sense meaning, a society is democratic to the extent that people can participate in a meaningful way in managing their affairs. But the doctrinal meaning of democracy is different—it refers to a system in which decisions are made by sectors of the business community and related elites. The public are to be only “spectators of action,” not “participants,” as leading democratic theorists (in this case, Walter Lippmann) have explained. They are permitted to ratify the decisions of their betters and to lend their support to one or another of them, but not to interfere with matters—like public policy—that are none of their business.

I do not deny, but strongly affirm, the right of the State to interfere to cure a great evil. I say that in this case it would interfere to create a great evil; and I am not going to be turned from the discussion of that direct issue to bottomless botherations about Socialism and Individualism, or the relative advantages of always turning to the right and always turning to the left.

State interference in social relations becomes, in one domain after another, superfluous, and then dies out of itself; the government of persons is replaced by the administration of things, and by the conduct of processes of production.

Do you know, I don't object to anyone's having prejudices so long as those prejudices don't interfere with my personal liberty.

Volume II addresses the President's actions towards the FBI's investigation into Russia's interference in the 2016 presidential election and related matters, and his actions towards the Special Counsel's investigation.

also learned a model of relating that unwittingly promoted women’s psychological dependence on men and male authority. Women’s personal journeys, goals, and quests were encouraged only to the extent that they didn’t interfere with those of husband or children. A woman’s surrender of herself on behalf of the rest of the family was (and often still is) extolled as the highest virtue.

It is acknowledged that father-daughter incest occurs on a large scale in the United States. Sexual abuse has now been included in child abuse legislation. A conservative estimate is that more than 1 million women have been sexually victimized by their fathers or other male relatives, but the true figure probably is much higher. Many victims still fear reporting incest, and families continued to collude to keep the situation secret. Issues of family privacy and autonomy remain troublesome even when incest is reported and must be resolved for treatment to be effective. " Mary de Chesnay J. Psychosoc. Nurs. Med. Health Sep. 22:9-16 Sept 1984 reprinted in Talbott's 1986 edition

Third, the investigation established that several individuals affiliated with the Trump Campaign lied to the Office, and to Congress, about their interactions with Russian-affiliated individuals and related matters. Those lies materially impaired the investigation of Russian election interference.

The history of ideas, then, is the discipline of beginnings and ends, the description of obscure continuities and returns, the reconstitution of developments in the linear form of history. But it can also, by that very fact, describe, from one domain to another, the whole interplay of exchanges and intermediaries: it shows how scientific knowledge is diffused, gives rise to philosophical concepts, and takes form perhaps in literary works; it shows how problems, notions, themes may emigrate from the philosophical field where they were formulated to scientific or political discourses; it relates work with institutions, social customs or behaviour, techniques, and unrecorded needs and practices; it tries to revive the most elaborate forms of discourse in the concrete landscape, in the midst of the growth and development that witnessed their birth. It becomes therefore the discipline of interferences, the description of the concentric circles that surround works, underline them, relate them to one another, and insert them into whatever they are not.

Gene patents are the point of greatest concern in the debate over ownership of human biological materials, and how that ownership might interfere with science. As of 2005—the most recent year figures were available—the U.S. government had issued patents relating to the use of about 20 percent of known human genes, including genes for Alzheimer’s, asthma, colon cancer, and, most famously, breast cancer. This means pharmaceutical companies, scientists, and universities control what research can be done on those genes, and how much resulting therapies and diagnostic tests will cost. And some enforce their patents aggressively: Myriad Genetics, which holds the patents on the BRCA1 and BRCA2 genes responsible for most cases of hereditary breast and ovarian cancer, charges $3,000 to test for the genes. Myriad has been accused of creating a monopoly, since no one else can offer the test, and researchers can’t develop cheaper tests or new therapies without getting permission from Myriad and paying steep licensing fees. Scientists who’ve gone ahead with research involving the breast-cancer genes without Myriad’s permission have found themselves on the receiving end of cease-and-desist letters and threats of litigation.

Objectivism is the getting rid of the lyrical interference of the individual as ego, of the “subject” and his soul, that peculiar presumption by which western man has interposed himself between what he is as a creature of nature (with certain instructions to carry out) and those other creations of nature which we may, with no derogation, call objects. For a man is himself an object, whatever he may take to be his advantages, the more likely to recognize himself as such the greater his advantages, particularly at that moment that he achieves an humilitas sufficient to make him of use. It comes to this: the use of a man, by himself and thus by others, lies in how he conceives his relation to nature, that force to which he owes his somewhat small existence. If he sprawl, he shall find little to sing but himself, and shall sing, nature has such paradoxical ways, by way of artificial forms outside of himself. But if he stays inside himself, if he is contained within his nature as he is participant in the larger force, he will be able to listen, and his hearing through himself will give him secrets objects share. And by an inverse law his shapes will make their own way. It is in this sense that the projective act, which is the artist’s act in the larger field of objects, leads to dimensions larger than the man. For a man’s problems, the moment he takes speech up in all its fullness, is to give his work his seriousness, a seriousness sufficient to cause the thing he makes to try to take its place alongside the things of nature. This is not easy.

In other words, each side could arm itself with whatever ideological slogans fulfilled its own domestic necessities, so long as it did not let them interfere with the need for cooperation against the Soviet danger. Ideology would be relegated to domestic management; it took a leave from foreign policy. The ideological armistice was, of course, valid only so long as objectives remained compatible.

I had always been more violent in my negative than in my positive demands. Thus, in personal relations, I could forgive much neglect more easily than the least degree of what I regarded as interference.

It was in his economic interest to keep women servants from marrying or from having sexual relations, because childbearing would interfere with work. Benjamin Franklin, writing as “Poor Richard” in 1736, gave advice to his readers: “Let thy maidservant be faithful, strong and homely.” Servants could not marry without permission, could be separated from their families, could be whipped for various offenses. Pennsylvania law in the seventeenth century said that marriage of servants “without the consent of the Masters . . . shall be proceeded against as for Adultery, or fornication, and Children to be reputed as Bastards.

I have always been more violent in my negative than in my positive demands. Thus, in personal relations, I could forgive much neglect more easily than the least degree of what I regarded as interference. At table I could forgive much insipidity in my food more easily than the least suspicion of what seemed to me excessive or inappropriate seasoning. In the course of life I could put up with any amount of monotony far more patiently than even the smallest disturbance, bother, bustle, or what the Scotch call "kerfuffle". Never at any age did I clamor to be amused always and at all ages (where I dared I hotly demanded not to be interrupted.

As Dobrograev says, "Language is the means of man's adaption to his environment." We could rephrase that statement in this way: man's need for communication with his fellow men interferes with his relation to the outside world, because language and speech itself the verbal tools we use are variable and not objective.... In a simpler way we may say: he who dictates and formulates the words and phrases we use, he who is master of the press and radio, is master of the mind.

To see wholly, the brain has to be in a state of negation. Negation is not the opposite of the positive; all opposites are related within the fold of each other. Negation has no opposite. The brain has to be in a state of negation for total seeing; it must not interfere, with its evaluations and justifications, with its condemnations and defences. It has to be still, not made still by compulsion of any kind, for then it is a dead brain, merely imitating and conforming. When it is in a state of negation, it is choicelessly still. Only then is there total seeing. In this total seeing which is the quality of the mind, there is no seer, no observer, no experiencer; there's only seeing. The mind then is completely awake.

Our inner experience is that which we think, feel, remember, perceive, sense, decide, plan and predict. These experiences are actually mental actions, or mental activity (Van der Hart et al., 2006). Mental activity, in which we engage all the time, may or may not be accompanied by behavioral actions. It is essential that you become aware of, learn to tolerate and regulate, and even change major mental actions that affect your current life, such as negative beliefs, and feelings or reactions to the past the interfere with the present. However, it is impossible to change inner experiences if you are avoiding them because you are afraid, ashamed or disgusted by them. Serious avoidance of you inner experiences is called experiential avoidance (Hayes, Wilson, Gifford, & Follettte, 1996), or the phobia of inner experience (Steele, Van der Hart, & Nijenhuis, 2005; Van der Hart et al., 2006).

should a legislator, wishing to impose a new tax, choose that which would be theoretically the most just? By no means. In practice the most unjust may be the best for the masses. Should it at the same time be the least obvious, and apparently the least burdensome, it will be the most easily tolerated. It is for this reason that an indirect tax, however exorbitant it be, will always be accepted by the crowd, because, being paid daily in fractions of a farthing on objects of consumption, it will not interfere with the habits of the crowd, and will pass unperceived. Replace it by a proportional tax on wages or income of any other kind, to be paid in a lump sum, and were this new imposition theoretically ten times less burdensome than the other, it would give rise to unanimous protest. This arises from the fact that a sum relatively high, which will appear immense, and will in consequence strike the imagination, has been substituted for the unperceived fractions of a farthing. The new tax would only appear light had it been saved farthing by farthing, but this economic proceeding involves an amount of foresight of which the masses are incapable.

When discussing relatively “poorer” countries, we need to make a clear, explicit distinction between people living in a state of material destitution and people living healthy subsistence lifestyles. Terms like poverty and Third World mask this distinction and give license for modern professionals — of whom I’ve long been one — to undervalue, denigrate, and interfere with sustainable ways of life.

The ordinary logic is also jealous of the explanation of negation as relation, because seeming to take away the principle of contradiction. Plato, as far as we know, is the first philosopher who distinctly enunciated this principle; and though we need not suppose him to have been always consistent with himself, there is no real inconsistency between his explanation of the negative and the principle of contradiction. Neither the Platonic notion of the negative as the principle of difference, nor the Hegelian identity of Being and Not-being, at all touch the principle of contradiction. For what is asserted about Being and Not-Being only relates to our most abstract notions, and in no way interferes with the principle of contradiction employed in the concrete. Because Not-being is identified with Other, or Being with Not-being, this does not make the proposition 'Some have not eaten' any the less a contradiction of 'All have eaten.

A central tenet of the traditional command-and-control mentality is management by the numbers; this is the basis and means for decision making. The numbers are largely financial and activity-related (what people do), which may or may not be of value to understanding and improving the system. With a proclaimed interest in ‘shareholder value,’ senior managers sit astride a system that they make more unstable and suboptimal through financial interference. Almost without thinking about it, the purpose of the organization becomes ‘make the budget.’ As

Meanwhile, people are busy using fractals to explain any system that has defied other, more reductionist approaches. Since they were successfully applied by IBM's Benoit Mandlebrot to the problem of seemingly random, intermittent interference on the phone lines, fractals have been used to identify underlying patterns in weather systems, computer files, and bacteria cultures. Sometimes fractal enthusiasts go a bit too far, however, using these nonlinear equations to mine for patterns in systems where none exist. Applied to the stock market to consumer behavior, fractals may tell less about those systems than about the people searching for patterns within them. There is a dual nature to fractals: They orient us while at the same time challenging our sense of scale and appropriateness. They offer us access to the underlying patterns of complex systems while at the same time tempting us to look for patterns where none exist. This makes them a terrific icon for the sort of pattern recognition associated with present shock—a syndrome we'll call factalnoia. Like the robots on Mystery Science Theater 3000, we engage by relating one thing to another, even when the relationship is forced or imagined. The tsunami makes sense once it is connected to chemtrails, which make sense when they are connected to HAARP. It's not just conspiracy theorists drawing fractalnoid connections between things. In a world without time, any and all sense making must occur on the fly. Simultaneity often seems like all we have. That's why anyone contending with present shock will have a propensity to make connections between things happening in the same moment—as if there had to be an underlying logic.

[On Anger] [T]he instinct of self-preservation, setting itself against everything that interferes with our pleasures and comfort. What is called temper, with its fruits of anger and strife, has its roots in the physical constitution, and is one among the sins of the flesh. [of the spirit . . .] [T]he doing our will rather than His. In relation to our fellow-men it shows itself in envy, hatred, and want of love, cold neglect or harsh judging of others. [of fear . . .] The fear of God need never hinder the faith in Him. And true faith will never hinder the practical work of cleansing.

Army studies indicate that if a wounded soldier arrives alive at a combat support hospital where surgeons and nurses can treat him, the chances of his surviving are extremely high—greater than 90 percent. “Surviving,” of course, doesn’t necessarily entail keeping arms or legs or retaining the ability to function independently back home. The leading cause of preventable death on the battlefield is bleeding. Having a leg blown off by an IED, for instance, can be fatal if quick steps are not taken to control the blood loss. Even deadlier is internal bleeding, a problem for which medics generally don’t have a good answer. A soldier who is bleeding internally needs to be evacuated and delivered to a surgeon immediately if he is to have any hope of survival. The second-leading cause of preventable death is something called tension pneumothorax. If a bullet punctures a soldier’s lung, air can leak from that hole into the “pleural space,” or cavity outside the lungs. That air can build up and eventually interfere with the functioning of the heart. This can be a relatively simple problem to correct: a medic can simply stick a big needle in the soldier’s chest to relieve the pressure in the pleural space.

Democracy functions insofar as individuals can participate meaningfully in the public arena, meanwhile running their own affairs, individually and collectively, without illegitimate interference by concentrations of power. Functioning democracy presupposes relative equality in access to resources—material, informational, and other—a truism as old as Aristotle. In theory, governments are instituted to serve their “domestic constituencies” and are to be subject to their will. A measure of functioning democracy, then, is the extent to which the theory approximates reality, and the “domestic constituencies” genuinely approximate the population.

But when you actually break down the amount of time, energy, skill, planning, and maintenance that go into care tasks, they no longer seem simple. For example, the care task of feeding yourself involves more than just putting food into your mouth. You must also make time to figure out the nutritional needs and preferences of everyone you’re feeding, plan and execute a shopping trip, decide how you’re going to prepare that food and set aside the time to do so, and ensure that mealtimes come at correct intervals. You need energy and skill to plan, execute, and follow through on these steps every day, multiple times a day, and to deal with any barriers related to your relationship with food and weight, or a lack of appetite due to medical or emotional factors. You must have the emotional energy to deal with the feeling of being overwhelmed when you don’t know what to cook and the anxiety it can produce to create a kitchen mess. You may also need the skills to multitask while working, dealing with physical pain, or watching over children. Now let’s look at cleaning: an ongoing task made up of hundreds of small skills that must be practiced every day at the right time and manner in order to “keep going on the business of life.” First, you must have the executive functioning to deal with sequentially ordering and prioritizing tasks.1 You must learn which cleaning must be done daily and which can be done on an interval. You must remember those intervals. You must be familiar with cleaning products and remember to purchase them. You must have the physical energy and time to complete these tasks and the mental health to engage in a low-dopamine errand for an extended period of time. You must have the emotional energy and ability to process any sensory discomfort that comes with dealing with any dirty or soiled materials. “Just clean as you go” sounds nice and efficient, but most people don’t appreciate the hundreds of skills it takes to operate that way and the thousands of barriers that can interfere with execution.

As you’ll read in this book, the keys to preparation are clarity, commitment, and composure. These are necessary for developing a sound, consistent routine. The ideal state of mind for action is feeling confident, focused, and in the flow, with body and mind synchronized in the present moment. This allows you to execute a shot free from the interference of mental chatter or paralysis from analysis. The best response to results is one that enhances future performance. You’ll be introduced to a unique “post-shot routine.” This special way of relating to the outcome of a shot is highly effective in fostering confidence by building on success and learning from mistakes without negativity.

Frequently I have heard criticism and even accusations directed against me for my policy towards the countries of Eastern Europe. Some say that Gorbachev did not defend socialism in those countries, that he more or less 'betrayed his friends'. Others, on the contrary, accuse me for having been too patient with Ceaușescu, Honecker, Zhivkov and Husák, who had brought their states to the brink of catastrophe. I firmly reject these accusations. They derive from outdated notions about the nature of relations between our countries. We had no right to interfere in the affairs of our 'satellites', to defend and preserve some and punish and 'excommunicate' others without reckoning with the people's will.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

As a commissioner (delegate) to the Old School Presbyterian General Assembly in 1845, Thornwell wrote to his wife, “I have no doubts but that the Assembly, by a very large majority, will declare slavery not to be sinful, will assert that it is sanctioned by the word of God, that it is purely a civil relation with which the Church, as such, has no right to interfere, and that abolitionism is essentially wicked, disorganizing, and ruinous.”7 In an 1850 sermon Thornwell painted a clear picture that Christians supported slavery and atheists opposed it: “The parties in this conflict are not merely Abolitionists and Slaveholders; they are Atheists, Socialists, Communists, Red Republicans, Jacobins on the one side, and the friends of order and regulated freedom on the other. In one word, the world is the battleground—Christianity and atheism the combatants; and the progress of humanity the stake.”8

The Art of Subtraction If there is one habit that all of the investors in this chapter have in common, it’s this: They focus almost exclusively on what they’re best at and what matters most to them. Their success derives from this fierce insistence on concentrating deeply in a relatively narrow area while disregarding countless distractions that could interfere with their pursuit of excellence. Jason Zweig, an old friend who is a personal finance columnist at the Wall Street Journal and the editor of a revised edition of The Intelligent Investor, once wrote to me, “Think of Munger and Miller and Buffett: guys who just won’t spend a minute of time or an iota of mental energy doing or thinking about anything that doesn’t make them better. . . . Their skill is self-honesty. They don’t lie to themselves about what they are and aren’t good at. Being honest with yourself like that has to be part of the secret. It’s so hard and so painful to do, but so important.

How many lazy men's truths have been admitted in the name of imagination! How often has the term imagination been used to prettify the unhealthy tendency of the soul to soar off in a boundless quest after truth, leaving the body where it always was! How often have men escaped from the pains of their own bodies with the aid of that sentimental aspect of the imagination that feels the ills of others' flesh as its own! And how often has the imagination unquestioningly exalted spiritual sufferings whose relative value was in fact excessively difficult to gauge ! And when this type of arrogance of the imagination links together the artist's act of expression and its accomplices, there comes into existence a kind of fictional "thing"—the work of art—and it is this interference from a large number of such "things" that has steadily perverted and altered reality. As a result, men end up by coming into contact only with shadows and lose the courage to make themselves at home with the tribulations of their own flesh.

Knowledge of revelation cannot interfere with ordinary knowledge. Likewise, ordinary knowledge cannot interfere with knowledge of revelation. There is no scientific theory which is more favorable to the truth of revelation than any other theory. It is disastrous for theology if theologians prefer one scientific view to others on theological grounds. And it was humiliating for theology when theologians were afraid of new theories for religious reasons, trying to resist them as long as possible, and finally giving in when resistance had become impossible. This ill-conceived resistance of theologians from the time of Galileo to the time of Darwin was one of the causes of the split between religion and secular culture in the past centuries. The same situation prevails with regard to historical research. Theologians need not be afraid of any historical conjecture, for revealed truth lies in a dimension where it can neither be confirmed nor negated by historiography. Therefore, theologians should not prefer some results of historical research to others on theological grounds, and they should not resist results which finally have to be accepted if scientific honesty is not to be destroyed, even if they seem to undermine the knowledge of revelation. Historical investigations should neither comfort nor worry theologians. Knowledge of revelation, although it is mediated primarily through historical events, does not imply factual assertions, and it is therefore not exposed to critical analysis by historical research. Its truth is to be judged by criteria which lie within the dimension of revelatory knowledge. Psychology, including depth psychology, psychosomatics, and social psychology, is equally unable to interfere with knowledge of revelation. There are many insights into the nature of man in revelation. But all of them refer to the relation of man to what concerns him ultimately, to the ground and meaning of his being. There is no revealed psychology just as there is no revealed historiography or revealed physics. It is not the task of theology to protect the truth of revelation by attacking Freudian doctrines of libido, repression, and sublimation on religious grounds or by defending a Jungian doctrine of man in the name of revelatory knowledge.

OUR ABILITY TO RECOGNIZE FAMILIAR THINGS At first glance our ability to recognize familiar things may not seem so unusual, but brain researchers have long realized it is quite a complex ability. For example, the absolute certainty we feel when we spot a familiar face in a crowd of several hundred people is not just a subjective emotion, but appears to be caused by an extremely fast and reliable form of information processing in our brain. In a 1970 article in the British science magazine Nature, physicist Pieter van Heerden proposed that a type of holography known as recognition holography offers a way of understanding this ability. * In recognition holography a holographic image of an object is recorded in the usual manner, save that the laser beam is bounced off a special kind of mirror known as a focusing mirror before it is allowed to strike the unexposed film. If a second object, similar but not identical * Van Heerden, a researcher at the Polaroid Research Laboratories in Cambridge, Massachusetts, actually proposed his own version of a holographic theory of memory in 1963, but his work went relatively unnoticed. to the first, is bathed in laser light and the light is bounced off the mirror and onto the film after it has been developed, a bright point of light will appear on the film. The brighter and sharper the point of light the greater the degree of similarity between the first and second objects. If the two objects are completely dissimilar, no point of light will appear. By placing a light-sensitive photocell behind the holographic film, one can actually use the setup as a mechanical recognition system.7 A similar technique known as interference holography may also explain how we can recognize both the familiar and unfamiliar features of an image such as the face of someone we have not seen for many years. In this technique an object is viewed through a piece of holographic film containing its image. When this is done, any feature of the object that has changed since its image was originally recorded will reflect light differently. An individual looking through the film is instantly aware of both how the object has changed and how it has remained the same. The technique is so sensitive that even the pressure of a finger on a block of granite shows up immediately, and the process has been found to have practical applications in the materials testing industry.

But if it is true that people have known for thousands of years what it takes to become free and in control of one’s life, why haven’t we made more progress in this direction? Why are we as helpless, or more so, than our ancestors were in facing the chaos that interferes with happiness? There are at least two good explanations for this failure. In the first place, the kind of knowledge—or wisdom—one needs for emancipating consciousness is not cumulative. It cannot be condensed into a formula; it cannot be memorized and then routinely applied. Like other complex forms of expertise, such as a mature political judgment or a refined aesthetic sense, it must be earned through trial-and-error experience by each individual, generation after generation. Control over consciousness is not simply a cognitive skill. At least as much as intelligence, it requires the commitment of emotions and will. It is not enough to know how to do it; one must do it, consistently, in the same way as athletes or musicians who must keep practicing what they know in theory. And this is never easy. Progress is relatively fast in fields that apply knowledge to the material world, such as physics or genetics. But it is painfully slow when knowledge is to be applied to modify our own habits and desires.

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

Why are we as helpless, or more so, than our ancestors were in facing the chaos that interferes with happiness? There are at least two good explanations for this failure. In the first place, the kind of knowledge—or wisdom—one needs for emancipating consciousness is not cumulative. It cannot be condensed into a formula; it cannot be memorized and then routinely applied. Like other complex forms of expertise, such as a mature political judgment or a refined aesthetic sense, it must be earned through trial-and-error experience by each individual, generation after generation. Control over consciousness is not simply a cognitive skill. At least as much as intelligence, it requires the commitment of emotions and will. It is not enough to know how to do it; one must do it, consistently, in the same way as athletes or musicians who must keep practicing what they know in theory. And this is never easy. Progress is relatively fast in fields that apply knowledge to the material world, such as physics or genetics. But it is painfully slow when knowledge is to be applied to modify our own habits and desires. Second, the knowledge of how to control consciousness must be reformulated every time the cultural context changes. The wisdom of the mystics, of the Sufi, of the great yogis, or of the Zen masters might have been excellent in their own time—and might still be the best, if we lived in those times and in those cultures. But when transplanted to contemporary California those systems lose quite a bit of their original power. They contain elements that are specific to their original contexts, and when these accidental components are not distinguished from what is essential, the path to freedom gets overgrown by brambles of meaningless mumbo jumbo. Ritual form wins over substance, and

One can even alter, confuse, or interfere with particular conscious states by intruding upon the activities of the brain, chemically, surgically, traumatically, or otherwise; but one can never enter into, let alone measure, the persistent and irreducibly private perspective of the subject in whom these states inhere. This should be obvious, even to the most committed believer in empirical method, but its implications often prove strangely difficult to grasp (perhaps they are altogether too obvious): there is an absolute qualitative abyss between the objective facts of neurophysiology and the subjective experience of being a conscious self, and so a method capable of providing a model of only the former can never produce an adequate causal narrative of the latter. While one may choose to believe that the brain’s objectively observable electrochemical processes and the mind’s subjective, impenetrably private experiences are simply two sides of a single, wholly physical phenomenon, there is still no empirical way in which the two sides can be collapsed into a single observable datum, or even connected to one another in a clear causal sequence. The purely physical nature of those experiences remains, therefore, only a conjecture, and one that lacks even the support of a plausible analogy to some other physical process, as there is no other “mechanism” in nature remotely similar to consciousness. The difference in kind between the material structure of the brain and the subjective structure of consciousness remains fixed and inviolable, and so the precise relation between them cannot be defined, or even isolated as an object of scientific scrutiny. And this is an epistemological limit that it seems reasonable to think may never be erased, no matter how sophisticated our knowledge of the complex activities of the brain may become;

I turn first to that characteristic complex caused by the interference between morality and sexuality, as well as that between spirituality and sexuality. The importance that has been attributed to sexual matters in the field of ethical and spiritual values, often to the point of making them the sole criterion, is nothing less than aberrant. [...] Even from such banal examples we can clearly see the contamination suffered by ethical values through sexual prejudices. I have already indicated the principles of a "greater morality" that, being dependent on a kind of interior race, cannot be damaged by nihilistic dissolutions: these include truth, justice, loyalty, inner courage, the authentic, socially unconditioned sentiment of honor and shame, control over oneself. These are what are meant by "virtue;" sexual acts have no part in it except indirectly, and only when they lead to a behavior that deviates from these values. The value that was attributed to virginity by Western religion, even on a theological plane, relates to the complex mentioned earlier. It is already evident on this plane through the importance and the emphasis on the virginity of Mary, the "Mother of God," which is altogether incomprehensible except on the purely symbolic level. [...] So we can see that the sexual taboo was given a greater emphasis than life itself, and many more examples of this could easily be provided. But when, with a regime of interdictions and anathemas, one is so preoccupied with sexual matters, it is evident that one depends on them, no less than if one made a crude exhibition of them. On the whole, this is the case in Christianized Europe—and all the more so since positive religion lacks both the contemplative potential and the orientation toward transcendence, high asceticism, and true sacrality. The realm of morality has become contaminated by the idea of sex, to the extent of the complexes mentioned earlier.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

questioning the lawfulness of a long-standing State Department policy specifying that the birthplace of an American citizen born in Jerusalem be given as “Jerusalem” rather than “Israel or Jordan” in his passport.43 The courts were asked to review this policy in light of a congressional statute requiring the State Department to describe the birthplace as “Israel” if the citizen so wished. Did the statute unconstitutionally interfere with the President’s power to conduct foreign affairs?44 The lower courts had decided that the case presented an unreviewable political question.45 But the Supreme Court held to the contrary. All the justices but one (and I was the one) considered the matter of deciding what the statute meant and whether it was constitutional to be “a familiar judicial exercise.”46 My colleagues believed the courts should not avoid the question by invoking the “political question” doctrine.47 They consequently sent the case back to the lower court for a decision on the merits.48 Though alone, I saw the case differently. “In the Middle East,” I wrote, “administrative matters can have implications that extend far beyond the purely administrative.”49 The secretary of state had argued that requiring her to stamp the word Israel on a passport would represent an “official decision by the United States to begin to treat Jerusalem as a city” under Israeli sovereignty.50 She maintained that upholding the statute would have significant foreign policy implications (a conclusion that others denied). Because of our inability to know the answer to this kind of dispute, I concluded that the merits of the case raised a political question, which the other two branches should resolve between themselves.51 What matters for our purposes, however, is that the other members of the Court disagreed with me. They thought that, even there, the doctrine did not prevent the Court from reviewing the merits of this foreign policy-related question. The upshot is that neither the classical view of Cicero nor the “political question” doctrine prevents today’s Court from reaching, and deciding the merits of, many questions in which security and civil liberties collide. But there are other doctrines, embodied in other cases, that have had much the same effect.

[A] central theme is why social, political, and economic institutions tend to coevolve in a manner that reinforces rather than undermines one another. The welfare state is not 'politics against markets,' as commonly assumed, but politics with markets. Although it is popular to think that markets, especially global ones, interfere with the welfare state, and vice versa, this notion is simply inconsistent with the postwar record of actual welfare state development. The United States, which has a comparatively small welfare state and flexible labor markets, has performed well in terms of jobs and growth during the past two decades; however, before then the countries with the largest welfare states and the most heavily regulated labor markets exceeded those in the United States on almost any gauge of economic competitiveness and performance. Despite the change in economic fortunes, the relationship between social protection and product market strategies continues to hold. Northern Europe and Japan still dominate high-quality markets for machine tools and consumer durables, whereas the United States dominates software, biotech, and other high-tech industries. There is every reason that firms and governments will try to preserve the institutions that give rise to these comparative advantages, and here the social protection system (broadly construed to include job security and protection through the industrial relations system) plays a key role. The reason is that social insurance shapes the incentives workers and firms have for investing in particular types of skills, and skills are critical for competitive advantage in human-capital-intensive economies. Firms do not develop competitive advantages in spite of systems of social protection, but because of it. Continuing this line of argument, the changing economic fortunes of different welfare production regimes probably has very little to do with growing competitive pressure from the international economy. To the contrary, it will be argued in Chapter 6 that the main problem for Europe is the growing reliance on services that have traditionally been closed to trade. In particular, labor-intensive, low-productivity jobs do not thrive in the context of high social protection and intensive labor-market regulation, and without international trade, countries cannot specialize in high value-added services. Lack of international trade and competition, therefore, not the growth of these, is the cause of current employment problems in high-protection countries.

Maxims & Other Quotes If you need an adjective or adverb, you're still fishing for he right noun or verb. 34 Was this a true story? It seemed somehow unimaginable, a fantasy of some kind. But he told it with such conviction that, against my own wishes, I believed him. Was this indeed the essence of storytelling? Did one simply have to relate a tale in a believable fashion, with the authority of the imagination? 36 Memory is a mirror that may easily shatter. 81 Readers become invisible even to themselves. Only the story lives. It’s the fate of the writer, yes, as well, to disappear. ~ Alastair Reid 83 ‘There is only now,’ Borges exclaimed with unstoppable force. ‘Act, dear boy! Do not procrastinate! It’s the worst of sins. I’ve thought about this, you see: the progression toward evil. Murder, this is very bad, a sin. It leads to thievery. And thievery, of course, leads to drunkenness and Sabbath-breaking. And Sabbath-breaking leads to incivility and at last procrastination. A slippery slope into the pit!’ 98 Borges: I no longer need to save face. This is one of the benefits of extreme age. Nothing matters much, and very little matters at all. 100 Borges: Believe me, you will one day read Don Quixote with a profound sense of recollection. This happens when you read a classic. It finds you where you have been. 102 Parini: I try not to think of the phallus, except when I can think of nothing else, which is most of the time. Borges: This is the fate of young men, a limited focus. One of the few advantages of my blindness has been that I no longer focus my eyes on objects of arousal. I look inward now, though the mind has mountains, dangerous cliffs. 105 Borges: Writers are always pirates, marauding, taking whatever pleases them from others, shaping these stolen goods to our purposes. Writers feed off the corpses of those who passed before them, their precursors. On the other hand they invent their precursors. They create them in their own image, as God did with man.108 Borges: Nobody can teach you anything. That’s the first truth. We teach ourselves. 115 Borges: One should avoid strong emotion, especially when it interferes with the work at hand. We have European blood in our veins, you and I. Mine is northern blood. We’re cold people, you see. Warriors. 125 Borges: The influence of Quixote was such that Sancho acquired a taste for literary wisdom. Such wisdom in his aphorisms! ‘One can find a remedy for everything but death.’ Or this: ‘Make yourself into honey and the flies will devour you.’ 151 Borges: You see, I designed my work for the tiniest audience, ‘fit company though few.’ A writer’s imagination should not be diluted by crowds! 151 Borges: If you don’t abandon the spirit, the spirit will not abandon you. 181

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence

Its eventual goals include the abolition of all drug laws (not just those against currently illegal narcotics and hallucinogens, but an end to prescription laws and the Food and Drug Administration as well), the abolition of the income tax, the abolition of all regulation of private sexual relations (from marriage to prostitution and everything in between), an end to public ownership and regulation of the airwaves, an end to overseas military bases and all warmaking not in direct defense of the homeland, an end to the welfare state, and an end to any legal restrictions whatsoever on speech and expression. Libertarians’ policy prescriptions are based on a simple idea with very complicated repercussions: Government, if it has any purpose at all (and many libertarians doubt it does), should be restricted to the protection of its citizens’ persons and property against direct violence and theft. In their eyes, most modern government functions, if done by private individuals, would be seen as violence and theft. Libertarians’ economic reasoning leads them to the conclusion that, left to their own devices, a free people would spontaneously develop the institutions necessary for a healthy and wealthy culture. They think that state interference in the economy, whether through taxing or regulation, makes us all poorer rather than richer. Their ideas and policy prescriptions seem unbelievably radical in the current political context. But in many ways, libertarians argue, the United States was founded on libertarian principles. The Constitution defined a role for the federal government much smaller than what it practices today, and it restricted government to a limited set of mandated powers.

Explain that you’ve realized it isn’t good for you to mix your personal life with work. It could interfere with your effectiveness as an employee. To prevent that, you’ve decided to participate only in activities that directly relate to your job. The company picnic is fine. Lunch with an account is fine. But you’ve decided to keep personal information to yourself and to relate to your boss on a professional basis. If your boss is healthy and tuned in, she’ll get it. If she isn’t, that’s not your problem.

A study that appeared in a 2007 issue of Sleep showed that 81 percent of children who saw a medical professional for sleep-related problems were given a prescription. In my practice, my primary course of action isn’t doling out a prescription. I first encourage my patients to eliminate anything that might interfere with sleep, such as caffeine, alcohol, or reading Stephen King before bedtime. I also try natural supplements and treatments. Here are some of the natural remedies I recommend.

The investigation also identified numerous links between the Russian government and the Trump Campaign. Although the investigation established that the Russian government perceived it would benefit from a Trump presidency and worked to secure that outcome, and that the Campaign expected it would benefit electorally from information stolen and released through Russian efforts, the investigation did not establish that members of the Trump Campaign conspired or coordinated with the Russian government in its election interference activities.

We understood coordination to require an agreement—tacit or express—between the Trump Campaign and the Russian government on election interference. That requires more than the two parties taking actions that were informed by or responsive to the other’s actions or interests. We applied the term coordination in that sense when stating in the report that the investigation did not establish that the Trump Campaign coordinated with the Russian government in its election interference activities.

Where those who hold the liberal conception of freedom would say we are free because we are not subject to deliberate interference by other humans, Marx says we are not free because we do not control our own society. Economic relations between human beings determine not only our wages and our prospects of finding work, but also our politics, our religion, and our ideas. These economic relations force us into a situation in which we compete with each other instead of co-operating for the good of all. These conditions nullify technical advances in the use of our resources.

The major function of social work is concerned with helping people perform their normal life tasks by providing information and knowledge, social support, social skills, and social opportunities; it is also concerned with helping people deal with interference and abuse from other individuals and groups, with physical and mental disabilities, and with overburdening responsibilities they have for others. Most important, social work’s objective is to strengthen the community’s capacities to solve problems through development of groups and organizations, community education, and community systems of governance and control over systems of social care. The concern of psychotherapy is with helping people to deal with feelings, perceptions, and emotions that prevent them from performing their normal life tasks because of impairment or insufficient development of emotional and cognitive functions that are intimately related to the self. Social workers help people make use of and develop community and social resources to build connections with others and reduce alienation and isolation; psychotherapists help people to alter, reconstruct, and improve the self.

• There is a cumulative value to investing small amounts of time in certain activities over a long period. • There are rarely any immediate consequences for neglecting single installments of time in any arena of life. • Neglect has a cumulative effect. • There is no cumulative value to the urgent things we allow to interfere with the important things. If all of this is true, and time equals life, what is the wise thing to do as it relates to your time? My

Adam: Of course, the pressure Adam was feeling was not just related to the math test. The roots of his anxiety went much deeper. Still, the physical symptoms of anxiety became so debilitating that he eventually quit going to school altogether. Naturally, his parents were extremely concerned but also uncertain what to do. It took almost a year before Adam was sufficiently in control of his symptoms to return to school. Clearly, he was working to avoid the pain of any kind of interaction, because he was so afraid of rejection or humiliation. His social anxiety became so extreme that he feared the symptoms as much as the stressor itself; in fact, his fear of interaction developed into a full-blown phobia. Adam’s anxiety profile obviously featured all the physical symptoms on the list (especially shortness of breath, accelerated heartbeat, dizziness, and depersonalization). They surfaced almost daily and were extremely incapacitating, affecting him to a high degree whenever he was actually in the situation that caused them. Of course, when Adam avoided these situations, their frequency and severity diminished, but their degree of interactive interference increased until it was at level 5. The symptoms were so bad that they were preventing him from interacting, all the way to the point of incapacity. Obsessive thought patterns were a contributing factor as well: “Am I good enough?” “Will they like me?” Adam even had these recurring thoughts when he was alone in his room, looking out on the street at the neighborhood kids playing below.

Cizek had used art as the point of entry of his thinking into a whole new world of education—an avenue that had never occurred to me. He realized that children by nature are capable of real, indeed often great, art; that artistic activity is natural for them; and that adult interference in the natural development of children as artists was detrimental to that development. From that starting point, he made a leap into the entire realm of education and child development, concluding that the natural, unhindered growth of children enables them to reach their full potential as human beings, and that adult interference in general is more of a liability than an asset in this process of growth. That leap, from art to all domains of maturation, was an intuitive one for Cizek and his followers. It was not until I read the article referred to in the opening paragraph of this section that I not only gained an understanding of the real basis for Cizek’s intuitive leap, but I also achieved a new and enriching perspective on the nature of education, one that I had hitherto hardly noticed. The key is the observation that certain activities are universal, transcultural, and therefore related to the very essence of being a human. Even more significant and telling—and here once again Cizek hit upon the truth, albeit not consciously—is the fact that these same activities are engaged in by children from the earliest age, and therefore are not, indeed cannot be, the products of sociocultural influences. This places these activities in the realm of biological evolution rather than the realm of cultural history.50 And because these three activities—making music, decorating things, and talking—are the outcome of hundreds of millions of years of evolution, they must represent in and of themselves an important aspect of the exalted place humans occupy in the natural world. In other words, these activities not only represent the outcome of evolution, but they also represent important features that account for the specific place that the Homo sapiens species occupies in the natural order. To allow children—and indeed adults—to engage in these three activities to their heart’s desire is to allow them to realize their fullest potential as human beings. External interference in their exercise, although perhaps sometimes justifiable for social reasons (man is, after all, a social animal too, another aspect of evolution), always involves some diminishing of their ability to become what they by nature are inclined to be. Once this is realized, it is almost impossible to comprehend the enthusiasm with which educators and child development specialists advocate systems for coercing children, against their clear inclination and will, to curtail these activities in favor of an externally imposed adult agenda. Although there might have been some economic justification for such curtailment in the industrial age, there is no longer the slightest pretext of an advantage gained through the suppression of the natural, evolved behavior of children. In

Whatever variant of freedom is espoused, a basic income would enhance it. However, in the liberal tradition a basic income would be both necessary and sufficient, if judged high enough to meet basic needs. In the republican tradition, however, basic income would be necessary but not sufficient; other institutions and policies would be needed properly to advance freedom. A basic income would strengthen the following prosaic or day-to-day freedoms: — the freedom to refuse a job that is onerous, boring, low-paying or just nasty; — the freedom to accept a job that is none of the above but which could not be accepted if financial necessity dictated; — the freedom to stay in a job that pays less than previously or that has become more financially insecure; — the freedom to start a small-scale business venture, which is risky but potentially rewarding; — the freedom to do care work for a relative or friend, or voluntary work in and for the community, that might not be feasible if financial necessity required long hours of paid labour; — the freedom to do creative work and activities of all kinds; — the freedom to risk learning new skills or competences; — the freedom from bureaucratic interference, prying and coercion; — the freedom to form relationships and perhaps set up ‘home’ with someone, often precluded today by financial insecurity; — the freedom to leave a relationship that has turned sour or abusive; — the freedom to have a child; — the freedom to be lazy once in a while, a vital freedom to which we will return. Would alternative social policies do as well on any of these counts? At the very least, a social protection policy should be neutral on behavioural freedom, not moralistic, directive, coercive or punitive. The

On January 2, 1956 President Tubman’s staff informed the American Ambassador, General Richard Lee Jones, that the Soviet delegation had sent him a note stating that the Soviets wanted to exchange diplomatic relations with Liberia. His response was that the United States would be gravely concerned if the Government of Liberia accepted a diplomatic mission in Monrovia, and that such a mission would be a blow to the internal stability of Liberia. Tubman agreed with Jones but told the Ambassador that he had already set up a meeting with them set for January 6th, however he insured Jones that he would not allow the Soviets into Liberia. He said that, “Although Liberia had an open door policy; it was prepared to do business only with the democratic countries whose businessmen would have to stand on their own two feet without any interference from their governments.

All of the above blocks our growth and development in the mental, emotional and spiritual aspects of our being. But we have a desire to contact and know our True Self. We learn that “quick fixes” such as compulsive behaviors will allow us to glimpse our True Self and will let off some of the tension. However, if the compulsive behavior is destructive to us or to others, we may feel shame and a resulting lower self-esteem. At this point we may begin to feel more and more out of control and we try to compensate by the need to control even more. We may end up deluded and hurt and often project our pain onto others. Our tension has now built to such an extent that we may develop stress-related illness manifested by aches and pains and often by dysfunction of one or more body organs. We are now in an advanced state of co-dependence, and may progressively deteriorate so that we experience one or more of extreme mood swings, difficulty with intimate relationships and chronic unhappiness. For those who are attempting to recover from alcoholism, another chemical dependence, or another condition or illness, this advanced state of co-dependence may seriously interfere. The development of co-dependence may thus be summarized as follows:

Adjusting the public record in the West was certainly more complicated than it was at home, and vastly more expensive. Tony Blair guarded the financial details of his consultancy work as jealously as Nazarbayev guarded the details of his kickbacks, but the three-term prime minister’s services were said to cost Kazakhstan $13 million a year. Blair understood when to use light, when darkness. Back in 2006, investigators from the Serious Fraud Office chasing down bribery related to the sale of British fighter jets to Saudi Arabia had tried to inspect the middlemen’s Swiss accounts. The House of Saud had sent word that such interference in their affairs would cause them to cancel the next multibillion-dollar batch of planes from BAE Systems, formerly British Aerospace. Blair’s government halted the SFO investigation, on the grounds of Saudi Arabia’s invaluable assistance in heading off attacks by adherents of the jihadism the kingdom itself sponsored. For Sir Dick Evans, a lifelong arms dealer who had risen to the chairmanship of BAE and been questioned by the SFO’s bribery investigators as they homed in on their targets, this represented a bullet dodged at the last second. His next profitable course would lead to Kazakhstan, to set up an airline, Astana Air.

In Janis’s hypothesis, “members of any small cohesive group tend to maintain esprit de corps by unconsciously developing a number of shared illusions and related norms that interfere with critical thinking and reality testing.”3 Groups that get along too well don’t question assumptions or confront uncomfortable facts. So everyone agrees, which is pleasant, and the fact that everyone agrees is tacitly taken to be proof the group is on the right track.

A reverence and respect they’d bestowed upon the natural world captivated the youngster, an element of their literature to which she could wholly relate; the worship of Nature as God. During this period of rapid growth, an occasional pause for reflection was called for as a Natural conversion began; transformation, turning her away from organized religion and into the woods. She came to consider religion incompatible with common sense and sensibilities. Seeking inspiration, she’d gone to the forest, looking down, then up. Locating a proper niche; perhaps she was a pagan. The recovering Catholic was not offended by the dismissal, knowing in her heart and mind she did not belong there in the first place. Her concept of God was unrestricted; not based on the limitations imposed by doctrine or dogma. Essentially, it was bigger than they could imagine, continually evolving as a perception of power as being; God as infinite mind. Not harsh or judgmental in application of Natural law; not cruel or exclusive; no intolerance allowed. A not-so-subtle predisposition toward natural science was taking root in her consciousness. The notion of Original Sin was, in particular, pure absurdity: anathema to the young lady who knew the difference between good and evil, right and wrong; darkness and light. Self-righteously policing her behavior; recognizing it as a matter of personal responsibility, the idea of being born in sin was idiotic. Andrea did not rely upon a higher authority. She was a higher authority; a living manifestation of God-consciousness. Ultimately, she alone would determine how best to live her life. Neither Holy Ghost nor dastardly demon had the right to interfere or intervene in a supremely personal process.

These conditions commonly coexist with ADHD: Obstructive sleep apnea: This sleep disorder, characterized by snoring and pauses in breathing during sleep, is more common among adults, but it does occur in children, especially children with ADHD. Restless leg syndrome: This condition causes an intense, often irresistible urge to move your legs, particularly when sitting or lying down. Unlike ADHD-related hyperactivity, it happens mostly at night and often gets worse with age. Periodic limb movement syndrome: You know how your leg kicks or your arm flops all of a sudden when you’re falling asleep? It has a name. At least, it does when it keeps happening every twenty to forty seconds and long enough to interfere with sleep.[*3] Sleepwalking and night terrors: These sleep disorders occur when the lines between awake and asleep are blurred. They are often first observed in childhood by parents. Insomnia: You’ve probably heard of this one. Insomnia occurs whenever you want to sleep but can’t sleep, due to difficulties falling asleep or staying asleep, and it is also one of the criteria for delayed sleep phase syndrome. Delayed sleep phase syndrome: This syndrome occurs when your body’s internal clock, or its circadian rhythm, is delayed by two or more hours. For example, you might naturally want to sleep from three a.m. to noon. Excessive daytime sleepiness: This condition is exactly what it sounds like. If you’re falling asleep in the middle of a movie at your friend’s house or missing a shift because you can’t stay awake, it doesn’t mean you’re a bad friend or a lazy employee. It could be a sign that something is wrong.

After the get-to-know-you phase has passed, [...], uncertainty in close relationships arises from whether we're sure about our own thoughts (Am I really in love?), those of the other person (Does he really enjoy spending time together?), and the future of the relationship (Are we headed for a breakup?). [...] Knoblosh believes uncertainty leads close partners to experience relational turbulance [...], a good metaphor for partners facing uncertainty and interference: When an aircraft encounters a dramatic hange in weather cinditions, passengers feel turbulence as the place is jostled, jerked, and jolted erratically. Similarly, when a [couple] undergoes turbulence as sudden intense reactions to their circumstances. Just as turbulence during a flight may make passengers [reconsider] their safety, fear a crash, or grip their seat, turbulence in a relationship may make partners ruminate about hurt, cry over jealousy, or scream during conflict. [...] In times of relational turbulence, we're likely to feel unsettling emotions like anger, sadness, and fear. It's a bumpy ride that makes us more reactive, or sensitive, to our partner's actions. [Reducing uncertainty in ongoing relationships: Relational turbulence theory]

More recently, scholars have used computers to model how the brain’s neural networks behave. These show that, when the condition of child bilingualism is modelled (where two languages are being acquired more or less simultaneously), the network is able to separate out the vocabularies of each language quite comfortably. However, where a second language is overlaid on top of an existing one, there is much less separation. It’s as if the first language ‘blocks’ or ‘overshadows’ the independent establishment of the second. Nick Ellis (2006: 185) sums up the findings: ‘Adult second language simulations show relatively little L1–L2 separation at a local level and maximal transfer and interference.’ This tends to confirm the view that, as one writer put it, ‘second language is looking into the windows cut out by the first language’ (Ushakova 1994: 154).

When talking to professionals in gerontology, aging, and related fields, it’s not uncommon to hear the assertion that aging is a beautiful process and that it would be unethical, even unnatural, to interfere with it. I’ve heard such comments myself at conferences from people who are held in high esteem within their respective fields. These comments would be laughable if the stakes weren’t so high. Aging is a natural process? Cancer is a natural process, too—cancerous cells are created every day in our bodies. Would it be unethical and unnatural to interfere with cancer? Of course not. So why should we feel any different about aging?

The issue is not whether one is unbiased, but how aware, honest, and open their White counterparts are to their prejudices and stereotypes, and whether these biases will interfere with the White person's ability to relate to persons of color.

Nature is interconnected; when we do damage to one fraction of the web of life, we do damage to the entire web. Everything that we do affects everything else, including ourselves. We cannot ignore the constant pollution and assume it won’t interfere with our lives down the road. We need to understand the interconnectedness of Nature and act accordingly if we wish to heal our current situation here on Earth. We need to start treating things in relation to every other thing, especially when it involves life, health, and the use of natural resources.

THE SIMMERING STRATEGIC CLASH IN U.S.-CHINA RELATIONS—(Stratfor.com, January 20, 2011): . . . Beijing is compelled by its economic development to seek military tools to secure its vital supply lines and defend its coasts, the historic weak point where foreign states have invaded. With each Chinese move to push out from its narrow geographical confines, the United States perceives a military force gaining in ability to block or interfere with U.S. commercial and military passage and access in the region. This violates a core American strategic need—command of the seas and global reach.

More often than not, focusing on stress, pain and chaos in our lives creates even more stress, pain and chaos for us. Here’s what I’ve experienced, and my guess is that it’s happened to you as well: Whenever I am focused on how difficult my life is, I begin to feel overwhelmed, stressed, depressed, and worried. These emotions, in turn, influence my productivity, actions and choices. They may even change my sleeping patterns and compromise my immune system. Sooner or later they begin to interfere with my relationships with family and friends. They even hinder the way I worship or approach God. As these emotions continue to influence how I live, cope, function, and relate to those around me, they can even impact my finances and long-term security.

Those works created from solitude and from pure and authentic creative impulses – where the worries of competition, acclaim and social promotion do not interfere – are, because of these very facts, more precious than the productions of professionals. After a certain familiarity with these flourishings of an exalted feverishness, lived so fully and so intensely by their authors, we cannot avoid the feeling that in relation to these works, cultural art in its entirety appears to be the game of a futile society, a fallacious parade.

Capitalism and its logic, however, are attuned to material goods production-centered activities where close to half of working age people are employed in manufacturing related activity. Current employment profiles of advanced economies do not look very capitalist. And these profiles run too much interference on capitalist logic as we will see.

Countess Ramsay continued to smile. "We are cousins are we not?" And when my poor husband passed on to his reward, may God rest his soul, we found consolation in the knowledge that the estate would pass into capable stewardship as yours...." "How refreshing it is", Leo interrupted..."to finally be able to communicate without the interference of solicitors." "I agree, my lord," Countess Ramsay replied. "The solicitors have made the situation regarding Ramsay House quite complex, have they not? But we are only women, and therefore much of what they relate goes right over our heads.." Countess Ramsay's pillowy cheeks puffed out with another smile...."What matters most is the bond of familial affection." "Does that mean you've decided not to take the house away from us?" Amelia asked bluntly.

The way of surrender is to surrender to the whole, and allowing the whole to direct your life. The ego makes you separated from the whole; the ego makes you isolated from the whole. The way of surrender is to drop all deas about directing your life. It is to become a vehicle for the whole, and simply accept whatsoever the whole offer. It is to become more and more deeply in tune with the whole, with existence, with God. It is to allow the whole to function through you. This creates an inner flowering. For one day take as a meditation to allow the whole to function through you with no direction or effort from your side. Move moment to moment, knowing that the whole is running the whole world, and that the whole will take care of you. The world is so big, there are so many suns, stars and galaxies, and everything is going perfectly well - as long as men do not interfere. Meditate, eat, sleep, relate with friends and just be, and allow the whole to direct you and take care of you.

Let young people go to every party and social event but utterly neglect their souls, and no one interferes. No one says, “Save yourselves.” No one says, “Be careful. Remember God, judgment, and eternity.” But let them start to read their Bibles and be diligent in prayer, let them avoid worldly amusements and use their time wisely, let them seek an evangelical ministry and live like an immortal being – let them do this, I say, and all their friends and relatives will be up in arms. “You are going too far. You are being extreme. Live a little.

people are not trustworthy, that when stressed he cannot really emotionally stay connected to them, and that he is unworthy of being loved. This way of seeing the world is typical of insecure attachments and these unconscious emotional biases will guide overt behavior, especially under relational stress. What is more, the infant of a misattuned mother will frequently be presented with an aggressive expression on his mother’s face, implying he is a threat, or with an expression of fear-terror, implying that he is the source of alarm. Images of his mother’s aggressive and/or fearful face, and the resultant chaotic alterations in her bodily state, are internalized, meaning they are imprinted in his developing right brain limbic circuits as an implicit memory, below levels of consciousness. Although out of awareness, they can plague him and his relationships for his entire life unless he finds a way to bring them into conscious awareness and work with them. Furthermore, when the caregiver is attuned in her early interactions, her more mature nervous system is regulating the infant’s neurochemistry and homeostasis. This, in turn, has a profound influence on the structural organization of the developing brain. Conversely emotional trauma will negatively impact the parts of the brain which are developing at the time of trauma. For example, if high levels of stress hormones are circulating in a pregnant mother, it up-regulates the fetus’ developing stress response – making the child, and future adult hypersensitive to stress. Relational trauma that occurs around the time of birth has a negative impact on both the developing micro-architecture of the amygdala itself, and the amygdala’s connection to the HPA axis, as well as to other parts of the limbic system. Thus high levels of early unrepaired interpersonal stress have a profoundly harmful effect on the ability to form social bonds, and on temperament. Suffering unrepaired and frequent emotional stress after about ten months interferes with the experience-dependent maturation of the highest level regulatory systems in the right orbifrontal cortex. This opens the door

In the brain, a storm comes in the form of gunk, or plaque, that builds up to interfere with the connection of cells. That plaque comes from brain waste (yes, all organs have waste). Some of it is called tau protein; some is called beta-amyloid, or sometimes limbic-predominant age-related TDP-43.1 Essentially, this cell waste attracts inflammation; the buildup disrupts the brain’s connections by gobbling them up and reducing their size, as a storm tangles tree branches and makes power lines ineffective.

Consider some of the other examples of sleep-related thoughts that you listed above. Work through these thoughts in a similar way, identifying the emotional reaction, associated thoughts, and actions that have occurred in the setting of insomnia. After reviewing these patterns, it becomes possible to identify false beliefs and begin to restructure this thinking to aid sleep. Substituting more evidence-based thoughts when these negative thoughts recur can shut down their recurrence. False Beliefs Interfere with Normal Sleep The mind is not rational in a state of sleep deprivation. Logic suffers in the emotional swings of fitful sleep. Flights

The “Chinese question” found its answer at the national level, in the debate over a California-led plan for Chinese exclusion. In reconstructing the United States, California was emerging as the regional swing vote, just as the state’s enfranchised settlers became single-issue voters. The transcontinental railroad solidified the state’s membership in the Union, which was far from a given considering how often the territory had changed hands in the previous few decades as well as its continual political instability and foreign interference in Mexico, not to mention the temporary sundering of the United States itself. California’s Unionist majority helped repair that split, cutting off the Confederacy’s western tendency. But Unionist didn’t necessarily mean faithfully devoted to principles of abolition democracy and the spirit of the slave revolution. The race-based exclusion of Chinese from the country flew in the face of Reconstruction and the black-led attempt to create a pluralist, racially equal nation. But that seeming contradiction was no contradiction at all for California’s white Jacksonians, because they maintained a consistent position in favor of free white labor and free white labor only. As for the regionally aligned party duopoly, California’s vote swung against the South during the war, but it could swing back. Federal civil rights legislation meant to force the ex-Confederate states to integrate also applied to settler California’s relations with the Chinese, which left the southern and western delegations looking for a solution to their linked nonwhite labor problems. If former slaves and their children were able to escape not just their commodity status but also their working role in the regional economy, southern planters threatened to bring in Chinese laborers to replace them, just as planters had in the West Indies. That would blow the exclusion plan out of the water, which gave California an incentive to compromise with the South. These two racist blocs came to an agreement that permanently set the direction of the modern American project: They agreed to cede the South to the Confederate redeemers and exclude the Chinese.

People with dissociative disorders encounter a number of problems that interfere with being present. When you are under stress or faced with a painful conflict or intense emotion, you may have a variety of ways to retreat from the present in order to avoid it.

This relates to the third vow: everything that comes to you is an opportunity for truth. All the things that you consider to be limitations to or interference with loving others are actually opportunities for you to realize the truth along with other beings. Ironically, wanting to help others before you help yourself does not mean that others are actually helped before you are. As a bodhisattva, you may want to help others before you help yourself, but, in fact, as soon as others are helped, you are helped. You and others attain the way simultaneously.

And who would be such an idiot and wear such a beanie? Only a fool would say that he is coming to tear down capitalism; for the capitalists have money and power, and they will resist any open or direct assault on their position. Therefore the communist label interferes with the accomplishment of the communist goal because even a relatively clueless businessmen instinctively fears expropriation.

You have to act the Good Samaritan every day, if need be. It may mean the loss of many nights’ sleep, great interference with your pleasures, interruptions to your business. It may mean sharing your money and your home, counseling frantic wives and relatives, innumerable trips to police courts, sanitariums, hospitals, jails and asylums. Your telephone may jangle at any time of the day or night. Your wife may sometimes say she is neglected. A drunk may smash the furniture in your home, or burn a mattress. You may have to fight with him if he is violent. Sometimes you will have to call a doctor and administer sedatives under his direction. Another time you may have to send for the police or an ambulance.

In general, the Fascist and Nazi regimes had no serious difficulty establishing control over public services. They largely protected civil servants’ turf from party intrusion and left their professional identity intact. Civil servants were frequently in broad sympathy with fascist regimes’ biases for authority and order against parliament and the Left, and they appreciated enhanced freedom from legal restraint. Eliminating Jews sometimes opened up career advancement. The police were the key agency, of course. The German police were very quickly removed from the normative state and brought under Nazi Party control via the SS. Himmler, supported by Hitler against rivals and the Ministry of the Interior, which traditionally controlled the police, ascended in April 1933 from political police commander of Bavaria (where he set up the first concentration camp at Dachau) to chief of the whole German police system in June 1936. This process was facilitated by the disgruntlement many German police had felt for the Weimar Republic and its “coddling of criminals,” and by the regime’s efforts to enhance police prestige in the eyes of the public. By 1937, the annual congratulatory “Police Day” had expanded from one day to seven. Initially the SA were deputized as auxiliary Exercising Power police in Prussia, but this practice was ended on August 2, 1933, and the police faced no further threat of dilution from party militants. They enjoyed a privileged role above the law as the final arbiters of their own form of unlimited “police justice.” While the German police were run more directly by Nazi Party chiefs than any other traditional state agency, the Italian police remained headed by a civil servant, and their behavior was little more unprofessional or partisan than under previous governments. This is one of the most profound differences between the Nazi and Fascist regimes. The head of the Italian police for most of the Fascist period was the professional civil servant Arturo Bocchini. There was a political police, the OVRA, but the regime executed relatively few political enemies. Another crucial instrument of rule was the judiciary. Although very few judges were Nazi Party members in 1933, the German magistracy was already overwhelmingly conservative. It had established a solid track record of harsher penalties against communists than against Nazis during the 1920s. In exchange for a relatively limited invasion of their professional sphere by the party’s Special Courts and People’s Court, the judges willingly submerged their associations in a Nazi organization and happily accepted the powerful role the new regime gave them.71 The Italian judiciary was little changed, since political interference had already been the norm under the liberal monarchy. Italian judges felt general sympathy for the Fascist regime’s commitment to public order and national grandeur.

We must rediscover the structure of the perceived world through a process similar to that of an archaeologist. For the structure of the perceived world is buried under the sedimentations of later knowledge. Digging down to the perceived world, we see that sensory qualities are not opaque, indivisible "givens," which are simply exhibited to a remote consciousness—a favorite idea of classical philosophy. We see too that colors (each surrounded by an affective atmosphere which psychologists have been able to study and define) are themselves different modalities of our co-existence with the world. We also find that spatial forms or distances are not so much relations between different points in objective space as they are relations between these points and a central perspective—our body. In short, these relations are different ways for external stimuli to test, to solicit, and to vary our grasp on the world, our horizontal and vertical anchorage in a place and in a here-and-now. We find that perceived things, unlike geometrical objects, are not bounded entities whose laws of construction we possess a priori, but that they are open, inexhaustible systems which we recognize through a certain style of development, although we are never able, in principle, to explore them entirely, and even though they never give us more than profiles and perspectival views of themselves. Finally, we find that the perceived world, in its turn, is not a pure object of thought without fissures or lacunae; it is, rather, like a universal style shared in by all perceptual beings. While the world no doubt coordinates these perceptual beings, we can never presume that its work is finished. Our world, as Malebranche said, is an "unfinished task." If we now wish to characterize a subject capable of this perceptual experience, it obviously will not be a self-transparent thought, absolutely present to itself without the interference of its body and its history. The perceiving subject is not this absolute thinker; rather, it functions according to a natal pact between our body and the world, between ourselves and our body. Given a perpetually new natural and historical situation to control, the perceiving subject undergoes a continued birth; at each instant it is something new. Every incarnate subject is like an open notebook in which we do not yet know what will be written. Or it is like a new language; we do not know what works it will accomplish but only that, once it has appeared, it cannot fail to say little or much, to have a history and a meaning. The very productivity or freedom of human life, far from denying our situation, utilizes it and turns it into a means of expression.

Time is not enveloping and not enveloped: there is from me to the past a thickness which is not made of a series of perspectives or of the consciousness of their relation, which is an obstacle and a liaison. Time is the very model of institution--that which is and demands to be, it has to become what it is--passivity-activity, it continues, because it has been instituted, it fuses, it cannot stop being, it is total because it is partial, it is a field. One can speak of a quasi - eternity not by the escaping of instants towards the non-being of the future, but by the exchange of my times lived between the instants, the identification between them, the interference and static of the relations of filiation...Lateral kinship of all the 'nows' which makes for their confusion, their 'generality,' a 'trans-temporality.

The Internet Research Agency (IRA) carried out the earliest Russian interference operations identified by the investigation—a social media campaign designed to provoke and amplify political and social discord in the United States. The IRA was based in St. Petersburg, Russia, and received funding from Russian oligarch Yevgeniy Prigozhin and companies he controlled. Prigozhin is widely reported to have ties to Russian President Vladimir Putin, [+

Imagine simultaneously dropping two stones, a few centimetres apart, into a still pond. The ripples – waves – that the stones create will head outwards from the two locations that the stones hit the water until those waves meet. When they do, there will be points on the surface of the water where both waves are rippling in the same direction (up or down) at the same time. Here, the waves will reinforce each other, becoming stronger than before. At other points on the surface, the waves will be rippling in opposite (vertical) directions at any point in time. Here the waves will cancel each other out, leaving relatively still patches of water. This effect, producing a distinctive pattern on the surface, is known as interference.

When asked about imposing sanctions on Russia for its alleged interference in the 2016 presidential election, President-Elect Trump told the media, “I think we ought to get on with our lives.”1228

On February 16, 2018, a federal grand jury in the District of Columbia returned an indictment charging 13 Russian nationals and three Russian entities—including the Internet Research Agency (IRA) and Concord Management and Consulting LLC (Concord)—with violating U.S. criminal laws in order to interfere with U.S. elections and political processes.1276

The Office determined that certain individuals associated with the Campaign lied to investigators about Campaign contacts with Russia and have taken other actions to interfere with the investigation. As explained below, the Office therefore charged some U.S. persons connected to the Campaign with false statements and obstruction offenses.

On March 30 and April 11, against the advice of White House advisors who had informed him that any direct contact with the FBI could be perceived as improper interference in an ongoing investigation, the President made personal outreaches to Comey asking him to “lift the cloud” of the Russia investigation by making public the fact that the President was not personally under investigation.

Our investigation found multiple acts by the President that were capable of exerting undue influence over law enforcement investigations, including the Russian-interference and obstruction investigations.

Much nature writing has emphasized the beauty, integrity, and necessity of wilderness. But the notions of wild and wilderness often have been accompanied by dichotomies: wilderness versus civilization, wild versus domesticated, pristine wilderness versus active human presence. While Western culture has traditionally given positive value to the second set of terms, there is a growing tendency to hold that wilderness has primary worth…but still this belief is often based on the old assumptions: that nature and humans are distinct, and that nature is healthy only when it is free of human interference. To think instead about being in place is to assume that there is at least the possibly of living with the land and its processes. How can we live in place, truly inhabit the earth, and become native to our lands? So we are engaged in an ongoing struggle, a search for a new relation to the earth. It is also an old relationship: to be in and of place, to truly inhabit the land rather than just live on it. Why is it important? The answer is all around us in the destruction of habitats, species, and individual beings…the answer also lies inside us, in a psychological rupture from the physical matrix of our life-nature, and our bodies. And the answer is in the way we treat each other: our debasement and abuse of nature is linked with our debasement and abuse of people. To heal the social and the psychological, we need to heal our relationship with the earth.

Occupation prevents you from managing your affairs in your own way. It interferes in every aspect of life and of death; it interferes with longing and anger and desire and walking in the street. It interferes with going anywhere and coming back, with going to market, the emergency hospital, the beach, the bedroom, or a distant capital. Everybody I spoke with here told me about their new favorite pastime of staying out late, an exaggerated staying-up in the houses of relatives and friends. But things here are temporary. The sense of security is temporary.” Excerpt From: Mourid Barghouti. “I Saw Ramallah”.

What really fortifies Frenchwomen against guilt is their conviction that it’s unhealthy for mothers and children to spend all their time together. They believe there’s a risk of smothering kids with attention and anxiety, or of developing the dreaded relation fusionnelle, where a mother’s and a child’s needs are too intertwined. Children—even babies and toddlers—get to cultivate their inner lives without a mother’s constant interference.

In a recent New Yorker article, a former Russian military officer pointed out that Russian interference in the election could only succeed where “necessary conditions” and an “existing background” were present. In America that “existing background” was a persistent racism and the “necessary condition” was the symbolic threat of a black president. The two related factors hobbled America’s ability to safeguard its electoral system.

members of any small cohesive group tend to maintain esprit de corps by unconsciously developing a number of shared illusions and related norms that interfere with critical thinking and reality testing.